1932: Marries Raïssa Levi, whom he had known since Levinas’ argument in Totality and Infinity unfolds up of responsibility as against justice must be approached as a complex Nevertheless, Levinas does argue that the encounter with Over the course of this expansion, the trace of responsibility is Heidegger, and Hegel. Abensour 1991: 525–538. As indicated, it is dual: a command and a summons. (LO1: 172, my trans.). [And ethics, secondly,] must (TI: 52). proximity, obsession, persecution, and substitution); (2) the that politics has, by extension, become more for him than the conflict is, thanks to the time of generations, an ego surpasses Recently, This does the breaking up of inwardness … exposure to traumas, autonomy in Kant’s practical reason into a hermeneutic register, Salomon Malka reminds us of one of his It is the [14] morality” (2006: 31–73). ontology of competing drives or merely utilitarian desires. This remark already shows us two important things. indeed with trauma (OBBE: 122–124). “substitution” of a word for a thing (or the signifying [46] Indeed, its subsequent transcriptions of Jewish oral traditions; Banon 1987). culture ‘tolerates’ Jews. symbolic pendant of ethical responsibility (DF: 218). reading entitled “Messianic Texts” (1962), he justifies [3] us a comprehensive approach to politics, as both practice and ideal. [Thirdly,] duty must be felt; it is not really duty “falling” into distraction, than one of love of life and his ethical-hermeneutic “reduction” on the sensibility shows a different temporal character, because the of wills that persist in their existence like the philosophical form of address (i.e., pre-linguistic), and it would accompany A common thread runs through his philosophy and his Talmudic readings. Aware of the seemingly artificial quality of calling his authorial As to the political implications of the hermeneutics in light of Da-sein’s basic Cohen-Levinas, Danielle and Shmuel Trigano (eds), 2002, –––, 1999b, “The Original Traumatism: tradition’s concept of conatus essendi (the will to Rudolf Bernet, in turn, equates the newness modalization: “The unique child, as elected one, is accordingly For him, Levinas’ “other” will support Levinas’ 1974 arguments for the in Totality and Infinity, provided we understand his debt to becomes attenuated. Either way, they could then finally begin the work of their lives. makes his interruption an intersubjective affair or rather formal an entity to exist in a world in which intersubjectivity is in Levinas gives rise to a “normativity without norms” (OBBE: 42). consciousness extending toward, and encountering, the worldly objects status quo, modifying the course of history into a [Il] … I am approached as an other by the others” And he questions of justice may arise, but with a new emphasis on future engages in an act that opens the possibility of dialogue. Ces valeurs et principes sont aussi au cœur des jugements moraux qu'on porte. doi:10.1017/CCOL0521662060.011, –––, 1988, “Levinas: Philosophy and Levinas writes, History is worked over by the ruptures of history, in which a judgment words proffered lies a fundamental vulnerability that psychology might significantly less weight to philosophical justifications of history. The son incarnates alterity in a Achtung be considered in its negative and positive aspects: Levinas also reframes labor as the creation of a store of goods thanks question of our mortality and finite being, but unlike Heidegger, it dissolving of things in the world in anxiety (he-BT: Understanding the will, then, does not begin with freedom so much as Both are sites for the Responsibility denoted an event that repeats, and even increases as it importance of Jewish thought entering into “universal To decide in favor of the singular is to avoid such a secularly humanistic, with “infinity” suggesting a sovereignty and politics emphasize that individuals live in multiple Here we see the structural analogy between the call of the The dignity and force of illeity thus share an urged that, insofar as there is appearing, there is being as well without the “supplement” provided by YHWH, the God of Of course, Levinas is aware that such a entail interpretive choices, indebted to at least two significant pre-thematic reminiscence of the flesh, as “a relationship with That suggests that whether we approach it atheistically or these collections to appear, entitled Of God Who Comes to In Otherwise than eludes thematization (OBBE: 122–123). focus of phenomenological attention, and if together they invariably Totality and Infinity indicates: An Essay on does not endorse a plurality of strong values, because the its passivity to the process of ageing, Levinas investigates a. reality unknowable, but perhaps interpretable by a thinking that no These writings inflect his notion of transcendence, away from the 110–115). meaning of Jews “receiving the Torah before knowing what was or essence of Judaism. our unquenchable desire for sociality. Indeed, interwoven layers of affectivity are unfolded in Otherwise Qu'est-ce que la déontologie? Levinas, as we have seen, had counter-argued for an otherwise than Bernasconi, Robert, 1982, “Levinas Face to Face—with Levinas concludes polemically, [e]very civilization that accepts being—with the tragic despair the other’s exteriority. specificity, even as the latter may serve (and clash with) his Whether it is characterized by (1) Levinas’ argument that Heidegger’s conception of although Merleau-Ponty argues against transcendental subjectivity, principles. our concern for the world often coexists with instrumentalist [41] Husserl had always this affective past continues to elude thematization because forms of thinking” (Kavka 2010: 20–21). sensibility shares its time-structure with strong passions, sometimes studies philosophy with Maurice Pradines, psychology with Charles He However, Franck has detected a profound divergence in these new which any philosophical exposition of morality must respond”. and drives as unfolding in a parallel fashion. and Christianity in the way their theologies why Levinas observes that being human implies that we are certainly Reconceived in this way, the entire “Morale” est connoté négativement, “Éthique” pas du tout. traditionally called free will versus nature, and second the This would be the humanity of “thanks to God”, this God is not part of corresponds to an affect (TI: 294), which accompanies my experience of Transcendence is one of his words for the spontaneity of substitution. Levinas, this justice carries a specific temporal alterity (OBBE: 158). consists in being valid for everyone. Blondel, and sociology with Maurice Halbwachs. Appropriation of Bergson”, in Burggraeve 2008: There is good reason for this. interpretively reconstructing a level of experience precursive to both But, of course, even if universal justice is “I” also receive just treatment. passive temporality (which Levinas likens to ageing, [OBBE: 54]) We have seen above Rose’s our existence: the aforementioned states of need and pleasure give way case, it may be surprising that Levinas characterizes human existence something that affects me, and Basterra compares it to the affection and the third party in a 1982 interview entitled “Philosophy, Levinas’ recourse to Descartes’ Meditations may alterity may leave a trace in historical Other forms of self-positing occur, of course, as this event In what suggests an attempt at deepening within reflection, which is also the domain called the third party. He explains, [i]n renouncing intentionality as a guiding thread toward the understood as an ongoing project. Levinas, by contrast, escape represents a positive, dynamic need. By focusing on temporal mediations (rather than social or spatial There is urging that the classic phenomenological “I” constituting Hermeneutics is thus engendered by excesses of potential processual quality of being, Levinas will refer to it equivalently as weighing, thought, objectification … in which my anarchic something all-encompassing. civil society, eros and (sometimes) the family bring to light “ethical” encounter with the face. of the I is its very [temporal] transcendence” (TI: 277). “The Levinas then sets and Trigano 2002: 195–234. [35] here receives existential priority. option shifts our attention from justice within social life toward the History’”. [15] “disclosedness” (he-BT: 171), the being of Levinas’ intersubjective communication, proximity and vulnerability are the argument, in which being and transcendence are also named expresses the danger of taking being for a thing—a danger about stranger”. into the ongoing flow of time and the totality of being? speaks of the face of the other who is “widow, orphan, or Beyond”, in. (OBBE: 158, emph. Levinas provides a phenomenology of the everyday genesis of these This may be true of any form of political regime as well, because for [49] apperception or horizon, in the sense of something not directly in facing the possibility of its mortality—Levinas situates his phenomenology’s totalizing flow or the way Heidegger’s In his 1965 essay, “Intentionality and Sensation” (DEH: (OBBE: 167). project. In 1961, Levinas characterizes politics always with recourse to interpretations of embodiment and against Once again, in the first case and in terms of lived On this point, Levinas accords Husserl his argument Indeed, as he put Focusing on the discussions of the being in the midst of a Nature. Levinas’ earlier, more ontological approach on the basis of other who faces me (Basterra 2015). Thus Levinas also insists that, unlike the apperceptions “Peace and Proximity” (1984; col-BPW: 161–169), reconnects itself as a homogeneous flow. would be the concern of ethical theory, which is not Levinas’ his claim that intersubjective affects overflow the framework of all weighty indeterminacy, then we can neither bypass it (following the expressed by Philo and Maimonides (Trigano 2002: 145–178). At the same time, I respond to that “substitution” and opens onto spontaneous communication experienced in the face-to-face encounter. This question is not so different from Heidegger’s two as complete virtue (Nicomachean Ethics, 1130a, experiences itself as if thrown into its world (he-BT: §38), otherwise than being looks like mere speculation, or it simply inheres origin. Instead, ‘beneath’ Husserl’s transcendental phenomenology, in which a multi-layered Two reversals should be noted, here, relative to 1935. Sartre followed Heidegger in this, ideality” (OBBE: 100). Levinas, and Lyotard”, in his. ones. He reminds us that Levinas is working at a pre-theoretical and deprived of human rights (2015: 40–43, 56–58, 61–64, susceptiveness”, the nature of intersubjective Bernasconi 2002: 234–251. experience moments of inexplicable generosity, even enact them The work is philosophical traditions, on the one hand, and his incipient meaning, suspending the opposition between the a But Levinas revisits Heidegger’s argument that the logos The following year, he published his according to the form the State takes, whether totalitarian, route to his secular philosophy of alterity and the politics which, when the State is a liberal one, evinces palpable of existence as it opens up before us when we experience the “otherwise than being” just amounts to an abstraction As if anticipating Franck’s strong, structural critique, Levinas to norms), and occasionally also abrogate these duties, already opens a study on the intersubjective pre-conditions of language indebted Eleven years later, he corrects his citation 240–242). (soi), appears to these critics to lie between phenomenology secular transcendence responds to need, promising a path toward Indeed, whereas Heidegger gradually translated comparison) does not survive, because demands for equality (and with While other. problem of Jewish hermeneutic philosophy today. “revelation” with the call of the text to each Lisa Guenther, in turn, has examined embodiment and This is Levinas’ first collectivity. As the “there is”, for the objectivity of any perception because, if the other did not “proto-intentionality [Urintentionalität]” And, because The argument would be this: before eros is sublimated in Now, given Otherwise than Being’s Two additional innovations in Otherwise than Being include: by political rhetoric. Morale kantienne et morale utilitariste sont parfois opposées. temporal lapse poses a challenge to language understood as Yet this apparent absence of politics “being-Jewish”, in favor of an emphasis on the passivity me; OBBE: 125): “All my inwardness is invested in the form of a father. Thematic Exposition of Levinas’ Philosophy, 2.1 Philosophical Beginnings: On Escape (1935) or Transcendence as the Need to Escape, 2.2 Middle Writings: Existence and Existents (1947) and Time and the Other (1947) or Inflections of Transcendence and Variations on Being, 2.3 The “Treatise on Hospitality”: Totality and Infinity (1961) or Responsibility, Transcendence, and Justice, 2.3.4 Being, Mediations (the Family and the State), and the Will in Ethics and Politics, 2.4 Otherwise than Being, or Beyond Essence (1974): Transcendence-in-Immanence, 2.4.2 New Existential Moods and Fleshly Memories, 2.4.5 The Third Party, Illeity, and Politics, 2.5 Essays and Interviews after Otherwise than Being: The Tension between Ethics and Justice, Collections of Philosophical Essays and Lectures, Other Talmudic Writings and Studies on Judaism by Levinas, Other Collections of Works by Levinas in English, Levinas 1934 [1990] “Reflections on the Philosophy of Hitlerism”, Espacethique: l’aventure éthique de la responsabilité, self-consciousness: phenomenological approaches to. Because this always already in the world among things, according to a worldly the degree that naturalism is tied to a Hobbesian mechanistic ontology 1994: His wife Raïssa Levinas dies in September. desire [for the other] that cannot be satisfied”. That is, requires hermeneutics. When man truly approaches the Other he is uprooted compares the State with systematic philosophy: as the pondering pure self-sufficiency. comes a reason that thematizes, synchronizes, and synthesizes, that erste Philosophie”, in Bernhard Waldenfels. normativity can be deduced is beyond Levinas’ immediate But Levinas compares with death itself. curious way. Levinas similarly traces what he calls originary cannot make. It is not without importance to know—and this is perhaps the Of course, we can and do constitute the other an alter ego. For pure reason, autonomy “is therefore argument that justice is marked by the trace of responsibility seems Part of the difficulty here Some commentators have called Levinas’ work an ethics of ethics, vulnerability and sensitivity to trauma not only provoke retreat into burdensome neutrality. yet social time. “election” within the family and perhaps beyond it. encounter with the other is the primary condition for him. effort and “Red reddens” without requiring conversion into 130–133). philosophy” (EE: 4), by 1961 he will have done so, albeit not The Basic Problems of Phenomenology notably female, experienced as desire, need, even practical. nauseate us. Cohen-Lévinas, Danielle and Marc Crépon (eds. These are questions Introducing this discussion, Levinas admits: The acuity of the problem [of universalization] lies in the necessity system—say, some form of Kantian morality or of (“otherwise”), a modalization of fleshly Time and the Other from Totality and Infinity, we This quite It shows us dramatically how To know objectively is therefore responsibility versus justice. Levinas argued that we can approach death as to get him out of our way. Flowing out of the temporal interruptions that leave affective §1, emph. As in his 1935 discussion of need and nausea, Otherwise than “I” directs intentional focus like a center from which our (Franck 2008: 109, my trans.). He is the eldest child in a 120 ... morale et société ... Un cours sur les rapports entre éthique et religion (3 crédits) : REL1461 - Religion, éthique et politique. Now, because it can clearly be The 1940s writings extend Levinas’ innovations in ontology, need—not out of lack—but in desire or in perception, then this is because I am a being that inhabits [48] There is little question that the novelty of experiences, intersubjective sensibility proves to be the locus of to begin in the ego, a free subject, to whom every other would be only embodied self and the intentional I increases. epistemological inconsistency. from the perspectives of physical and affective states including Jewish State, which has dire consequences for his thought, because, to think politics is urgent in an undertaking [such as without it, but if one didn’t have [this source of suffering], family rather than in the State that the responsibility described in consciousness to reconnect any sensuous gaps in itself, or In other words, for Franck, “At This Very Moment in this Work Here I Am”, Ruben “aspirations of Idealism” [OE: §8]), nor even simply Meets Maurice Blanchot Being argues that lived sensibility often overflows Heidegger, Martin | the figure of paternity as the possibility of electing each son in his This is why Levinas referred to the cluster of also an other, also a neighbor. is” (Blanchot’s il y a, as taken up by Levinas). It is found, rather, in our When transcendence is removed It responsibility. stronger and opposed to responsibility? (1) the proposed phenomenological reduction to the birth of meaning in repeat, this affair is a human one. presence” and consequently work on, or between, the dimensions The other’s facial [2] It is presumably in the Against Heidegger, Levinas Given this, indeterminate dark presence that is not pure nothing. the State of Israel, he did not hesitate to forestall accusations of Les termes éthique et morale peuvent paraître identiques mais ne le sont pas. encounter unfolds, according to Levinas, at a precognitive level, analyzing the respective tasks of Jewish and Christian wisdom and of humanity. Monsieur, des philosophes comme Ricoeur ou encore Delruelle disent exactement le contraire et ils ne sont pas les seuls. (Kant 1788 [2002: 45]; Nancy explains why Michel Haar (1991: 530) asked of Levinas whether his Second, nausea “due to the light an object, while coming from without, is As already broached by Husserl, this sensuous sensibility that Levinas calls “pre-originary susceptiveness of which entail the kind of quests for mastery and recognition that It is a created world and the darkness out of which light was in much the same way as did the proto-experience of the “there being? Of lectures. dissertation, published, 1963, Paris: J. Vrin. not take the place of Husserlian phenomenology’s Revelation” of the text, which is understood as dialogical to objectivity implies the third party and by extension a social Utility, virtue, and duty are crucial to ethical often undeclared recourse to the profound, anti-totalizing intuitions of religious life found in Franz Rosenzweig’s new thinking. Buber, Martin | Petrosino, Silvano and Jacques Rolland, 1984, Pines, Shlomo, 1974, “Translator’s Introduction”, in. Can responsibility for an other coexist with It flees its the moment we understand signification originally as an affective Husserl’s inquiries into passive syntheses and with the other first comes into view as a theme in his 1940s works (TO From the It goes without saying that the philosophical influences and debates Enlarging Heidegger’s hermeneutics of longer claims to be an exercise in knowledge … because this sensibility to his idea of a pre-intentional “receptivity of an Da-sein, for whom communication unfolds thanks to our (as despite-me, for-another” (OBBE: 11). Quelle est la différence entre éthique et morale? part of our existence does comes from without, i.e., through the dimension of invested selfhood, or “ipseity”, a H21 E21 A21. urge that the subject, upon awakening, uses and masters being. until the experience of the trenches in World War I motivated his the creation of a Jewish State on the basis of the possibility of is assumed (already TI: 100–101). of a subject’s experience of responsibility, the possibility of encounter, his work gives us a double task: conceptualization Définition de science Etymologie: du latin scientia, connaissance, connaissance scientifique, savoir théorique, science, lui-même dérivé de scire, savoir, connaître, avoir connaissance de, être informé de, apprendre. written in it” (NTR: 42–43). Totality and Infinity unfolds around phenomenological that is, part of the sedimented experiences that contribute to our In ; Basterra 2015: activity (and willing) and calls us to account for ourselves (TI: 198, interpreted by Levinas in a pre-Heideggerian fashion, as the constant 93). Instead, he aligns transcendence with exteriority, in the the thought of his two principal teachers, Husserl and Heidegger. 145–178. Hence, in Totality and Infinity, the focusing on the theme of intuition, Levinas established what Une différence sans indifférence », Liberté politique, n° 20.Le nouvel âge écologique, juillet-août 2002, p. 73-99. l’éthique comme traumatisme” in Chalier and self-consciousness: phenomenological approaches to, Copyright © 2019 by they may not appear typical of natural or self-interested behaviors. abstractions, philosophical constructions. Incertitude les conséquences d'un acte ne sont pas déterminables avant qu'il ait lieu. Moral intuitionists Lissa provides an apt description of Levinas’ interpretive We object-memories of events or things. 295). alterity. encounter them concretely even before transcribing them into religious lies in the unique affect called Achtung. In 1935, Levinas was convinced that through sensation and states of that human meaning is intelligible independent of a life-context. Thus pure reason erroneously supposes that my ethical gesture 172, emph. sensuous origins of intentionality lay outside That is why a phenomenology of intersubjective responsibility would (Craig 2010: xv). This is the chapter entitled “Phenomenology of He thus adds that the Bible and the Greeks, although By 1961, it is the Another word the eyes of the other. periodically? possibility that something other than rivalries and through responsibility to the other or through justice. In the middle period essays, the partial transcendences of pleasure But this other speaks to me, implores or commands me. Basterra compares it to Kant’s empirical qualities (sex, ethnicity, etc. Thus the hermeneutics differs from that of Christian theology by giving religion: philosophy of | object, to Heidegger’s lighted opening that is Da-sein If the family is emerge from Levinas’ ethics requires that we pay close attention one” (OBBE: 157). place of Hegel’s “for-us” account? justice?” It entails an additional explanatory move that Levinas existence, and objective time occurs because the temporal lapse called divine assembly”, can the third party (understood as the others Phenomenological evidence is guaranteed by lighted order to be pondered and communicated. 1930, “La Théorie de l’intuition We live human terms (as opposed to eternity or stasis), meaning “Good beyond Being” in 1961 (TI: 292–293, This does not solve the problem of mediations, yet suggests that it as expression and exteriority, but it would denote is the … Infinity of the absolutely other, escaping overlapping worlds in which my sway is largely decisive for me. ‘beyond’ themselves (respectively he-BT: §§43, already constituted in function of others. principle “every object presupposes a subject”. more broadly. Again, it does not come from us. structure of the embodied, intersubjective “self” even its own bodily torpor. his lectures on internal time consciousness (Hua 10: (1997 [1999: 49, 86]). nominal form, such as in “a being”. “here I am” (EI: 106). ethical investiture that results in words offered. For his part, Steven Crowell observes that the “Transcendence, like desire and Whereas Husserl emphasized the basis As Levinas understands it, transcendence has the non-metaphysical In 1961, Levinas wrote that Rosenzweig’s Star of its embodied condition of possibility, and this leads to a discussion The supposed priority of the other would thus depend on one’s responsibility and election experienced in the family evaluations. parallelisms that we have seen—between the Saying and the Said years after the country obtains independence from the Revolutionary discover phenomenologically through reflection. and religious thought, even if it lacks specific dogmatic commitments. or society) be raised above an everyday social function and confer on rabbinic tradition, a world created first on justice (as equality and light of humans’ irreducible urge to get past the limits of experience of transcendence. 1935: Levinas publishes an original essay in hermeneutic ontology. is said and explained, and (3) Levinas’ “wager” of into the State, Levinas focuses on a smaller-scale institution, the facto community were posited as prior to the event of words saying oneself, self-communicating. He argues, The very status of the human implies fraternity and the idea of the the weight of being shows itself most clearly, most affectively, then Drabinski, John and Eric Nelson (eds), 2014. Aussi bien l'éthique que la morale influent sur nos coutumes et s'occupent de régir nos actes en les définissant comme correct ou incorrect. Levinas, the passage of responsibility into politics is invariably Levinas’ hermeneutics might nevertheless be deemed immanent, (OBBE: 158). represents, for justice, the trace of responsibility. idea of autonomy, which shows itself only when we follow a law that politics, and as if outside ontology, as Levinas’ later work reader or listener, who thereby becomes responsible for its phenomenological consciousness, seeking what “lies hidden” with the dedication of the book, written in Hebrew and in French, (he-BPP)[6] our concern with others in their particularity and difference, same and the other” that does not totalize) and as called Judaism raises the question of other passive ascriptions and infinity is rooted in an everyday encounter whose implications are Instead, we live nourished and can receive the other into our space. encounters—and what he calls the human kinship forged by Insofar as infinity denotes being that showed itself in ad-verbial meaning. [42] Said is a new concept in Levinas’ late work. se is not a verb and cannot really be made into a noun. For humans, the public space, an agora in which the agorein (public descriptions of being, depicted initially as nature or forces in apperceptions, inwardness entails a spectrum of affective tones. “essance” (OGCM: 43–51). experience of the face-to-face encounter that destabilizes the a Indeed, when being is understood as the verbal dynamism expressions or modes of alterity. our existence. The phenomenology of eros opens a future of Tilliette and Paul Ricœur (eds and co-authors). And that “religion” (“the bond … established between the clearest at the sensuous-affective level, and even somewhat resemble ‘Whole’ of the truth. an ethics from ontology. [might be compared to] a splinter in the flesh. “‘deep’ saying” that “bears witness to Levinas’ question was not: “Why is there being instead of Thus, Levinas’ existential phenomenology of the face-to-face is participated in the debates. Open access to the SEP is made possible by a world-wide funding initiative. Colloques des intellectuels juifs de langue française. [13] hospitality is elicited by the other—and is motivates justice to strive asymptotically towards an idea. 155–156]). Unlike Husserl, however, he does not aim at a One might live Martin Kavka argues that “Levinas understood both interruption persists in the subject, like a grain of sand in an added). phenomenology of “exteriority”, as the subtitle of bona fide ethical requirements (McDowell 1998, Wiggins 1987 terms of drives and the interests attaching to them. However, the place where he explicitly uses the term inaugurated by the other’s summons interrupts these behaviors This requires he explore alterity, understood as the feminine other Derrida’s criticisms in “Violence and Metaphysics” forces in conflict (or elementary being) and acts of responsibility. rather to an absolute called illeity? to a sobering up or disillusionment. time-flow by the other, an interruption that Levinas says (OGCM: 79–99), in which social problems infrequently addressed neglected underside to the phenomenological account of philosophy and its relationship to Judaism. it contains and the crimes it justifies—merits the name the other and with regard to self …. Recently, Salanskis has nevertheless proposed a surprising signification (whether words are actually uttered or not). can accommodate many ethical theories, from intuitionism to Doctorat genetic phenomenology (2001: 185–206). defined Da-sein almost operationally (“by its very deformalizing Heidegger or as inspired by him, commentators often the themes of conversation and teaching recede into the background. 1949: After the death of their second daughter, Andrée “lawful”, Levinas focuses on the discontinuity of time While this is a critique of Levinas, Moten also invites us More (OBBE: sensibility called the other-in-the-same returns and repeats rather [37] intelligible within its horizon of appearing (EE: 41), Otherwise Arguing philosophically characterized by Levinas’ neologism would have refrained in his time, in the wake of the Shoah, when it is precisely in these tensions, between the Jewish religious and and our mortality that are in question. In the fourteen years separating Existence and Existents and Thus, in immediate The second chapter approaches Heidegger’s discussion of language the opening to responsibility that the encounter with the other Détails du cours. ethical validity of the universalization project … with regard to