От интерсубективно съзнание към опита на Другия
From Intersubjective Consciousness to the Experience of the Other

Summary/Abstract: A re-reading of Husserl’s phenomenological method demonstrates, first of all, that we can relate the life-world experience neither to consciousness with its evident truth where the "things" unveil themselves, nor to the factualnes being uncovered and hidden at the same time. The life-world experience only shows itself by differing while the other with his strangeness penetrates the meaning and significance of one's own existence. Secondly, the paper shows how the diachrony of the passive genesis of the experience opens a gap of sense between the self and the other, so that the self reaches itself too late to be its own ground and to find in itself the capacity for and the Tightness of its own existence. Thirdly, it is argued that representation, reflection and knowledge of the world are possible at the price of the "violent act" which is the perception and constitution as such. Furthermore, it is demonstrated that the transcendence, the irreducible non-phenomenality shows itself phenomenologically through the surplus, excess, surprise and disturbance in response to the appeal, demand and request of the Other. The invisible, impermeable, opaque otherness that avoids every attempt to be constituted makes the constitution of the experience and the life-world possible by hindering the complete and absolute constitution of the world. With the unfolding of Levinas's thesis that the being never finds itself in its own validity, Husserl’s principle of principles are rethought not from the perspective of the monadic ego and its cogitations, cognitions and identity, but from that of the Other. The impossible look beyond the glassy self begins there where the Other is and where nobody else can take my place here and now. This is not because it is my "place under the sun" in the sense of keeping and affirming my own identity but because of the "response of the responsibility" for the Other. It reveals a field of interrogative thinking and forestalled response to the other as difference-in-itself-with-itself through the Other. In the response to the appeal of the Other arises Sociality which is neither simply a system nor a paramount reality nor a milieu of personal relations but the sociality in the process of becoming, the sociality in statu nascendi.

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