International Journal of Innovative Research and Development

Abstract

In the present paper I am working with the Levinas’ assumption of identity in the absolute differences. Levinas has raised concern about the violence of language in the politics which made the order of language, family, grammar and principles. In his argument about the language the violence has occurred in the story telling in which the saying is missing from what is said. Inside the family the life has completely changed with the conflicts arising as a result of the faction occurring in the group. I am analyzing the problem both through literature of Sartre and the philosophy of Levinas. Levinas has sorted out the problem of communication through alterity by changing his attitude towards the social, political and normative life where the man has to accept certain principles whether they scientific, moral or rational. Levinas has reformed the story by taking the language outside the universe and rectifying the affective identity by the removal of the totality. I have assumed the identity in the absolute differences what the philosophers of the natural man have misunderstood as they always considered the self identity rather considering the others. Considering the world as the phenomenon, the mystery is revealed as the effect. The human is never at the beginning of the world but as the sign. In the paper I am discussing how the self can reach the others despite the language barriers impeding the communication.  The first problem I have noticed is the transcendental ego which presupposes the identity between the cause and the effect. The conditional self never partakes to exist in the experimental world. Cartesian Cogito cannot trespass the transcendental field because it remains within the inner and the outer boundaries of the self without encountering the other selfs. The selfish identity will fall into solipsism and often encountered the faction in the community. We are living in a community which has rejected the diasporic self. I have taken some example from Indian literature about the digression in language and literature. The second problem I have noticed is about the misrecognition of the time through transcendence.  The person who is reading the philosophy is missing. Here I have analysed the affective identity of the protagonist. The third problem handled in the paper is about the signs as means of learning through self expression. To survive in the text, the self must recur to itself. The argument thus goes in favor of the learning rather that of the teaching. The postulate of the immanent self becomes true at a time when we realize that the human ethics are relational rather monolithic expression.

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