[Gary]

Hi, Whit,

I am impressed also deeply impressed that the Romantics, including folks like Fichte, Schelling and Blake, were blazing a new trail that has been quashed by the excesses of the nominalistic materialism of modernity and the overriding dominance of the left hemispheric worldview which has brought us now to the edge of oblivion. In the general approach of the way of the Romantics, I would include the work of French phenomenologists, Henri Bergson, Maurice Marleau-Ponty and Emmanuel Lévinas (as quite distinct from his colleague Martin Heidegger), and the American ‘father of pragmatism’, Charles Sanders Peirce, as well as the writing of Jungian disciple, Erich Neumann, and historian of human consciousness, Jean Gebser ( especially as laid out in his book, ‘The Ever-Present Origin’ ). I think there is something important in the distinction between the left and right hemispheric approaches to temporality, the former being ‘Chronotic’ and discontinuous, and the latter being ‘Kairotic’ and continuous. I think this comes out most clearly, with respect to ethics, in the philosophy of temporality of Lévinas, who described his philosophical ‘project’ as the ‘de-formalization of time’. With respect to understanding the Lévinasian approach to time and the key issues addressed in his philosophical oeuvre, I found this paper by James Mensch to be extraordinarily helpful along with some other resources addressing Lévinas’s philosophy of time… Like Eric Severson’s book, ‘ Lévinas’s Philosophy of Time’…published by Duquesne University Press…

https://www.academia.edu/26040954/Temporality_and_Alterity_Levinass_Account_of_Time

academia.edu

Temporality and Alterity: Levinas's Account of Time

Levinas’s account of time begins with the body’s role in temporalization. This role privatizes time, making the time between different embodied subjects diachronic or nonsynchronizable. From this, he speaks of the temporality of our relation to the