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Lévinas after Hegel: An Other Philosophy of Spirit?

I F E M M A N U E L L É V I N A S C E A S E L E S S L Y D I S T A N C E S H I M S E L F F R O M T H E dominant orientations of our philosophical tradition, it is, as has been justly observed, in order “to bring to light an other philosophy of spirit” (Housset 2012, 244). It is indeed for him a matter, mainly in Otherwise than Being, of centering his meditation on the interhuman link and the question of the “between us,” while trying to escape the power of unification, of collection, and of gathering, which precisely characterizes spirit as German Idealism inherits it from Greek thought. It is possible to consider, from this point of view, the Hegelian system as the most significant example of the speculative totalization to which Lévinas intends to oppose his “search for the infinite beyond being” (Peperzak 2010, 83). Lévinas, moreover, did not fail to recognize Hegel’s “synthetic genius” (Lévinas 1981, 20), which makes Hegel “probably the greatest thinker of all time” (Lévinas 1997, 238). He thus does not hesitate to affirm that, for those seeking to set out an original philosophical