Nietzsche and Heidegger saw in moderneity a time of nihilism. Starting out from this interpretation, Dr Levin connects the nihilism raging today in Western society and culture to our concrete historical experience with vision: the predominatly egocentric character of vision in everyday life, the world-view of science, the political economy imposed by modern technology, and the paradigm of vision in the discourse of metaphysics. Using the methods of phenomenological psychology and critical hermeneutics, the author draws on Frankfurt school theory and the work of Foucault to demonstrate that the sufferings, needs, and injustices of our world are connected to a mode of vision whose historical character has been determined by the patriarchal will to power.
According to Levin's analysis, the advent of nihilism is both cause and consequence of this mode of vision: the world such a vision produces continues to reporoduce itself, in a cycle of pain and injustice, through the vision it gave rise to. Drawing on the work of Freud, Jung, and Merleau-Ponty, the author emphaiszes that vision is a 'capacity', a gift of nature which can be developed by self-awareness; and he brings out for further development the rich affective, moral and spiritual potential inherent in our experience with vision. Levin argues that the possibility of an adequate historical response to the danger of nihilism requires the further cultivation of our capacity for vision, going beyond the psychology of the traditional ego.
Levin connects these reflections on self-development to a critique of Western metaphysics, and calls for the subversion of its oculocentrism, its egocentric conception of subjectivity, its arrogant vision of Reason, and its commitment to a Principle of the Ground that is not grounded in a vision of the heart. Going beyond this metaphysics, which today ends in groundlessness, Levin suggests a different vision of the ground, based on his interpretation of Gelassenheit, letting-be, as a perceptual experience and a visionary life.
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