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Responsibility
Different Philosophers in this View
Martin BubersI-Thou Relationship
The parable is about the interpersonal and social dimension of human existence.
The neighbour, as exemplified by the Good Samaritan, implies personal
encounters, where one makes himself available for the other, independent from
his social roles. In the parable, the act of the Samaritan or his response to the event
makes him the image of being a neighbour, for being a person for others. Socius refers
to the functional relationships present in highly organized or structured groups
or societies. The socius preoccupied with ones social role like the priest and the Levite,
does not hear the message of the other human person, so that no face to face encounter
takes place between them. To be a neighbourthentranspires when an event takes place
without any social mediation. Being a neighbour is irreducible to being a social
category. This is because being a social category means having a defined role in the
society. The act of making oneself available is beyond any sociological abstraction. The
neighbour is the person who goes beyond social mediation.
For Ricoeur, being a neighbour lies in the habit of making oneself
available. This means that one is not determined by his or her defined role. Why use the
Samaritan as an exemplar in interpersonal relations? A Samaritan is considered as an
outcast. He is conceived as someone who has no role to portray in the society. He
has no social function. These characteristics enable the Samaritan to respond
positively to the surprise of the event of the encounter. Thus, the Samaritan rises
above it. Ricoeur says, he is the category of the non-category. The Samaritan as a
self is a person for others, an actor who rises above social functions. Thus, the
Samaritan is one who exemplifies the interpersonal because he acts not in view of any
definite role or character. The Samaritan is simply his own person who rises above social
mediation.
There is nothing wrong, however, in being assigned a definite function in
the society. This is because man is a social being. He has roles to play. He has to perform
certain functions. This is exemplified by the priest and Levite. Both were unable to
respond to the man who was robbed because they were caught up in their roles.
They showcase the individual who is entrenched in the social scheme of things, one who is
simply doing his job. Our social functions and roles are important in the sense that
without them, there can never be order in the society. The wrong thing happens when
people are too absorbed in their roles. People are sometimes too caught up in their
functions that they no longer see the person for whom a certain task is performed. They
dont see the person behind the face. Or worst, they dont even see the face as a
person because they reduce human interaction to the functional.
face is the most exposed, most vulnerable, and most expressive aspect of the
others presence.
The first word of the face is the Thou shalt not kill. It is an order. There is a
commandment in the
appearance of the face, as if a master spoke to me. However, at the same time, the face
of the Other is
destitute; it is the poor for whom I can do all and to whom I owe all. (Ethics and Infinity 89)
According to Levinas,"...I am responsible for the Other without waiting for
reciprocity, were I to die for it. Reciprocity is his affair. It is I who support
all...The I always has one responsibility more than all the others."For Levinas,
coming face to face with the Other is an asymmetrical relationship. I am
responsible for the Other without knowing that the Other will reciprocate. Whether or not
Others reciprocate is their affair not mine. Thus, according to Levinas, I am subject to the
Other without knowing how it will come out. In this relationship, Levinas finds the meaning
of being human and of being concerned with justice.
Levinas does not limit encounter with the face of the Other to the sighted. The
Others face is seen in different ways, through tactile sensations, from a sense of
presence, indirectly. Helen Keller, though blind and deaf, for example, through feeling her
teachers lips, tongue, mouth, eyes, nose, and vocal cords encountered the command and
authority of the Other. This encounter made communication and learning possible. The
face, actually the whole person of the Other, puts me under a tremendous obligation . Even
without saying a word, encountering another person speaks volumes. The human face
comes with a built-in ought. I can recognize or refuse the gaze of the stranger, the
widow, the orphan.
Reading Levinas on Ethical Responsibility
For Levinas, there can be no doubt that human relation begins at the
encounter with the face; this face-to-face relation is the basis for all other discourse in
society. He wants philosophy to begin with this relation, and this relation comes with an
ethical demand, i.e., before the face of the Other you shall not kill and in fact, you have to
defend the life of the other. As you encounter anothers face, you cannot escape
from this ethical command. It is inescapable. You cannot not respond to the face
of the other whom you encounter, and this response always comes with your
responsibility for the other. For Levinas, to be responsible is to be responsible for the other.
Once in his interview, he says:
Q.: Concretely, how is the responsibility for the other translated?
Emmanuel Levinas: The Other concerns me in all his material misery. It is a matter,
eventually, of nourishing him, of clothing him. It is exactly the biblical assertion: Feed
the hungry, clothe the naked, give drink to the thirsty, give shelter to the shelter-less. The
material side of man, the material life of the other, concerns me and, in the other, takes
on for me an elevated signification and concerns my holiness. Recall in Matthew 25, Jesus
You have hunted me, you have pursued me. When have we hunted you, when have we
pursued you? the virtuous ask Jesus. Reply: when you refused to feed the poor, when
you hunted down the poor, when you were indifferent to him! As if, with regard to the
other, I had responsibility starting from eating and drinking. And as if the other whom I
hunted were equivalent to a hunted God. This holiness is perhaps but the holi-ness of a
social problem. All the problems of eating and drinking, insofar as they concern the other,
become sacred. (IB, 52)
Levinas here brings philosophy down from abstract ideas into a concrete experience
concerned with the need of the Other. At the moment I face the Other, I cannot release
myself from this ethical relation. I have to be responsible for the Other at the
level of basic material needs. In the act of facing the Other, I cannot hide myself from
the Other. I cannot enjoy my life within myself alone because an act of facing here is an
openness of the self to the Other without return to the self. This concrete situation
moves the I to be responsible for the Other; the ethical relationship is prior to
any system of moral thought. When Levinas mentions the teaching in the Gospel, Matthew
25, here minds us about the way we treat the Other is the way we treat God. The
infinite
is
revealed
through
the
Other.
He
always
refers
to
the
Jewish proverb: the others material needs are my spiritual needs. Ethical
relation, for him, begins with the response to the Others material needs. To feed the
hungry, clothe the naked, give drink to the thirsty, give shelter to the shelter-less, are my
responsibilities. Holiness begins with practical morality, and practical morality is
essentially based on ethical relation, and this relation cannot be abolished from
human relationship.
He says, I have been speaking about that which stands behind practical morality; about
the extraordinary relation between a man and his neighbour, a relation that continues to
exist even when it is severely damaged. Of course we have the power to relate ourselves
to the Other as to an object, to oppress and exploit him; nevertheless the relation to the
Other, as a relation of responsibility, cannot be totally suppressed, even when it takes the
form of politics or warfare. Here it is impossible to free myself by saying, Its not
my concern. There is no choice, for itis always and inescapably my concern. (LR,
247)
Responsibility is usually understood in relation to the I and its actions. If I fail
to do this job, I have to be responsible for this failure. If the Other fails, responsibility
belongs to the Other and is not my concern. If the Other does something wrong, she or he
has to be responsible for that. Responsibility belongs to the subject who acts
willingly and intentionally. This form of responsibility is limited to the doer and
someone who co-operates in this doing. We can calculate how far this responsibility
extends, and how many persons are concerned. For Levinas, however, responsibility is
irreducible to any calculation and is not limited to any individual person. In his
interview with Mortley, he says: I cannot live in society on the basis of this one-toone responsibility alone. There is not calculation in this responsibility: there is
no pre-responsible knowledge (Mortley, 1991, p.18). And elsewhere he observes: To
be me is always to have one more responsibility (EN, 103)
Responsibility, for Levinas, is not conditioned by any knowledge. Instead, it
happens at the moment we encounter the face of the Other. This ethical
responsibility is prior to any knowledge of the other; in other words: I have to be
responsible for the Other even though I do not know him or her. As Levinas puts it:
I understand responsibility as responsibility for the Other, thus as responsibility for what
is not my deed, or for what does not even matter to me; or which precisely does matter to
me, is met by me as face (EI, 95). Before the Other, we have no choice, and we cannot
escape from our responsibility for the Other. To discover in the I such an
orientation is to identify the I and morality. The I before another is infinitely
responsible (TTO, 353). If the Other is beyond any limit and grasp, then responsibility is
limitless. Levinas uses the term infinite responsibility. Before the Other I have no choice,
I have to be responsible for the other. To escape from this responsibility, for Levinas, is not
possible. He says, To be an I then signifies not to be able to slip away from
responsibility (TTO, 353). He talks firmly about this inescapability by mentioning the
story of the prophet Jonah in the Bible. Jonah could not escape from his duty to God,
and God commanded him to go to Nineveh and warn people there about the divine
punishment for their sins. But for Jonah, the people of Nineveh were considered as the
other and not his concern. He wanted to deny Gods command. According to Levinas, we
cannot be free from responsibility just as Jonah could not escape from responsibility for the
other. Jonah could not deny his responsibility for the people of Nineveh even though Jonah
wanted to escape from this responsibility. This ethical responsibility is not a
reciprocal relationship, where we ask something in return. This asymmetrical
relationship imitates Gods mercy on the people of Nineveh. Jonah ought to
perform his responsibility without any expectation from them in return. For Levinas, the
asymmetry of the ethical relationship is very important for human relationships. It does
not imply demanding the Others responsibility for me; my responsibility for the
other does not mean the Other will do the same in return. The model is not that of
the Czars mother who, according to the story Levinas mentions, says to a dying soldier:
You must be very happy to die for your country. For him, this is a demand from the
Other. Responsibility is not a demand from the Other. It is an asymmetrical relation, the
departure from the I to the other without any return to the I. Levinas is very fond of
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