Bob Plant

In his recent article 'Speech and Sensibility: Levinas and Habermas on the Constitution of the Moral Point of View', Steven Hendley argues that Levinas's preoccupation with language as 'exposure' to the 'other' provides an important corrective to Habermas's focus on the 'procedural' aspects of communication. Specifically, what concerns Hendley is the question of moral motivation, and how Levinas, unlike Habermas, responds to this question by stressing the dialogical relation as one of coming 'into proximity to the face of the other' who possesses 'the authority to command my consideration'. Hendley's thesis is bold and provocative. However, it relies on too partial a reading of Levinas's work. In this paper I argue that the sense in which Levinas thinks of 'justifying oneself' cannot be adequately understood in terms of an 'outstretched field of questions and answers'. Rather, Levinas's primary concern is to show how, prior to dialogue, the 'I' is constituted in existential guilt: the violence of simply being-there.

In "The History of Sexuality", Foucault maintains that "Western man has become a confessing animal" (1990, 59), thus implying that "man" was not always such a creature. On a related point, Wittgenstein suggests that "man is a ceremonial animal" (1996, 67); here the suggestion is that human beings are, by their very nature, ritualistically inclined. In this paper I examine this crucial difference in emphasis, first by reconstructing Foucault's "genealogy" of confession, and subsequently by exploring relevant facets of Wittgenstein's later thinking. While there are significant correlations between Foucault and Wittgenstein, an important disparity emerges in relation to the question of the "natural." By critically analyzing this, I show how Wittgenstein's minimal naturalism provides an important corrective to Foucault's more extravagant claims. By implication, we see why any radical relativist, historicist, and/or constructivist position becomes untenable on Wittgensteinian grounds, even though Wittgenstein himself is often read as promoting such views