The Other or How to Dispose of It. A Prolegomena to All Future Alterology that Would Like to Present Itself as Phenomenology Kitas, arba kaip jo atsikratyti. Prolegomenai kiekvienai būsimai alterologijai, nor sian iai būti fenomenologija

Phenomenology was first an egology (Husserl), then an ontology (Heidegger). Today, it takes more and more the form of what we may call an “alterology,” that is, an attempt to think the constitutive phenomenon of a radical alterity. This paper aims to put the resources of “alterology” to the test by way of a descriptive analysis of the alterity of other individuals. It first examines the texts of Levinas, stressing his (voluntary) conflation of the other person and absolute alterity. It then presents the thought of J.-L. Marion as an attempt to overcome some problems in Levinas’ thesis concerning the relation to individuals. Yet in both cases, and in spite of their differences, once we gain access to the phenomenon of the alterity of the Other, we thus lose the sense of an other as an individual. An interest in alterity is therefore motivated by the aim of systematically providing a device with which one is able to diminish the constitutive power of subjectivity, as opposed to a phenomenological account of the way in which the other shows herself as something emphatically singular – i.e. her “style of appearing. Article in English I prad i fenomenologija buvo egologija (Husserlis), v liau – ontologija (Heideggeris). iandien ji vis labiau gyja tai, k gal tume vadinti alterologija“, pavidal , kaip pastang apm styti radikali kityb konsituojan ius fenomenus. iame straipsnyje, pasitelkus deskriptyvi kit individ kityb s analiz , siekiama vertinti alterologijos“ prielaidas ir altinius. iam tikslui gyvendinti nagrin jami Levino tekstai, itin daug d mesio kreipiant jo s moning kito asmens ir absoliu ios kityb s sugretinim . Toliau parodoma J.-L. Marion pozicija, vertintina kaip bandymas i spr sti kai kurias problemas, su kuriomis susiduria Levino tez , nusakanti individus. Ta iau abiem atvejais, nepaisant esam skirtum , kai atveriamas pri jimas prie Kito kityb s fenomeno, prarandamas Kito, kaip individualaus, supratimas. D mesys kitybei i ties yra motyvuojamas intereso pateikti sisteming būd sunaikinti konstitutyvi subjektyvumo gali , prie ingai tokiam fenomenologiniam ai kinimui, kuriame Kitas parodo save kaip ka k empati kai i skirtinio – tai yra jo pasirodymo stili “. Straipsnis angl kalba