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Capstone quarters tuscaloosa order capstone learning objectives mike schmidt dallas attorney toxicology report for michael all right yeah thank you that's another excellent question and what I'm trying to do is precisely to show that the entire debate hinges on this question that is to say if you want to maintain that there is a passivity before activity and passivity in my relation to others as Lebanon starts for example if if we construe that as ethical in itself that it has an ethical value in itself then again I would say if we're left with the either the option that we just assume that the other is good so it's good to be passive and let them in or we're advocating type of ethics of submission but now I'm saying that the only way to make sense of the idea of a passivity before activity and passivity is precisely to understand it past an unethical opening of ethics it's true that I'm before I've done anything in past but I'm born into the world I'm just like and before I can actively determine anything I'm throw this as Heidegger says so there's an irreducible passivity just as people enter my life and things happen to me before I can decide what I think about them or if I want them or not that as always it already happened it's happening so the nativity I insist must be understood in this sense and that's why I say insist on the difference that we can supreme to say like well couldn't be called a non ethical ethical no like that's the point that we cannot and if we do that we lose the entire force of the argument so yeah I just have yeah I mean that's the only thing I would say about that that would be one way of describing what I'm doing in the 11 oz chapter my problem is that a lot of people who say that they're doing that anyways ends up with the type of what I would call the ethical reading and thereby losses to stake I try to elucidate in my chapter 11 note that there are all these passages where he talks about alterity not after relation to the good beyond being but precisely in terms of temporal by actually and the impossibility of being itself and how that opens me to both the channels on the threat and so on and those are very powerful set of logical descriptions or what it means to be a non self-sufficient being what to be a being who's susceptible to being visited by others all the time but we lose the stands and power of those descriptions when we go on and translate that into the ethical however qualified it has to be the but yeah but that's why I insisted that the distinction is only logical and not temporal that is to say it doesn't happen in sequence but you have to logically distinguish them to understand the structure you're talking about it arises from thinking through what it means to say that it's impossible for us to be in ourselves that we're always already with others always already exposed it's taking that claim seriously I'm thinking through what that would mean rather than pacifying it by emphasizing it so I just want to say since this we're coming back to this that my sort of reactionary and protective tendencies yeah and yeah and again I what I'm stressing like before you made any choice you also have limits and condemned and so on just by virtue of being a finite being and I'm not choosing openness over closer I'm trying to show their codification so in that way I wouldn't side with either openness or closure I'm trying to think through the implications and that means to be rightly put enough so in thinking about in Virginia the missing figure in many ways in this discussion and I just wonder if his relationship to Davina and that question he had but I want to hear Majin agrees with that or irresponsible I'm not interested in the signing blame or praise actually and that it's a very interesting perspective on the intellectual genealogy of these issues now my word does not primarily going go via that type of intellectual genealogy but rather sort of to the conceptual logical issues and from that perspective it's less interesting where it came from that what it is which doesn't mean that I don't think it's important to do intellectual genealogy that's just of the way I work with these texts and also for strategic reasons and I'm trying to do away with those aspects to get to the core issues and put them in focus but for an intellectual genealogy how these things play themselves out in the inheritance of ideas and so on I think that's a very fruitful perspective but that's not the way I'm going because we haven't addressed that and I'm very taken with Martin's project of looking for the logical call I mean that's what's so great about this book but better than any other commentator Indonesia he has really weeded out a superb a kind of Kosovo something wrong and I'm very drawn to that and I think it's actually like the other side of me keeps saying well I didn't and why not and that's another big question but it does seem to me important that and Marshall is actually so I would certainly say that in trying to respond and responsibly to Derrida found assigned his signature which is a nun medical we could have talked about one or two tried to do justice to the liberating in out of it in many ways because there there seems to be intent in problematizing his own drive towards logic so what I love his work because it seems to me he also is important to me because because he writes like that because he sees in the literary possibilities of language ways of engaging with notions like I'm conditionality the impossibility yeah I guess I first have to plead guilty to weeding out the literary flowers but that doesn't mean that I don't think the issue of language in there is very important and the avenue I would suggest from my perspective is the most important is what was what I was mentioned before namely the situational character or what their dies is writing and that situational character works in two senses I would say one is that whether he chooses to play up the positive of negative side say this depends very much on what he's responding to on a certain context and so on and one has to read that entire context to situate those statements so that's sort of a syntactical non logical aspect of what he's doing the second sense in which his situation context rates that these texts are composed in a way that when you lift certain things out and just say hey here's their dad he wants us to be unconditionally hospitable for example that when you read the entire sequence and that's the example I took with the ending of hospitality which ends I mean last two three pages are really difficult reading because there he becomes terrible things and yet I haven't seen anyone talking about their hospitality ever quoting these pages even though everyone quotes what happens ten pages earlier when he says something that sounds really great or not so in that way I would say that to understand the way Dehradun works with this logic in the way he rides and in the way he composes his text we really have to read with that type of attention but I think that type of attention is often lessened by these types of assumptions I'm trying to call these questions and that way you could see that's a sort of Kufa Dudek to actually reading the text in a more powerful and amazing way yeah I want to thank you so much yeah it's been wonderful so productive write for me importance of secondary capstone project Jesuit.