Seeing the other: Levinas, Buber and attention

Over the course of this Ramadan series, we are exploring the contours of a cardiocentric conception of the moral life. The notion of the primacy of the heart goes back three millennia: it finds expression in the ancient cultures of Mesopotamia, Egypt and China, and in the philosophy of Aristotle; it pervades the pages of the sacred texts and subsequent traditions of Judaism and Islam — and even now, its remnants persist in our everyday speech, as if to remind us of an older wisdom.

In this broader conception, the heart is a kind of physio-spiritual organ which, at once, coordinates the body’s movements by providing its orientation within and opens the person to moral realities without. A central feature of “the heart”, then, is its capacity for moral responsiveness. The heart is not all there is to the moral life — there is moral reasoning, and there are moral obligations — but it may not be a stretch to say that “the heart” is the moral life’s indispensable element. In a hadith, Muhammad is reported to have said: “There is a piece of flesh in the body if it becomes good the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart.”

Last week, we touched briefly on the fear that is often expressed in Islam of the heart being “sealed off”, rendered impervious to divine wisdom or moral appeal. Within the Jewish tradition, this fear is expressed in terms of the heart being “hardened” (literally “toughened” or “strengthened”). In both traditions, this condition is most particularly associated with the figure of the Pharaoh of Egypt (see, for instance, Exodus 7:13, 22; 8:16; 9:24; Qurʾān 10:88). He is not, and cannot be, responsive to the divine appeal — and for that reason, he is damned.

Because the worst thing that can happen to a heart is for it become hardened, Pharaoh acts as a cautionary figure (see Deuteronomy 15:7). Through his repeated refusals, his heart toughens to the point that it grows impervious — at which point, his heart is given over to what is called in the rabbinic tradition “the evil impulse”. As Rav Assi puts it in the Talmud (Sukka 52a): “At first the evil impulse is as thin as a spider’s gossamer, but in the end it is as thick as a cart-rope.”

It is unsurprising, then, that in the we often find prayers in the Jewish tradition (which characterises prayers themselves as “work of the heart”) asking to be kept from having a “hard heart” and to be granted “an understanding heart” — literally, a listening or responsive heart).

In a time like ours, when the temptation to refuse or fail to see others as fully human — as making some claim on our sympathy, our compassion, as requiring from us some hesitation — is everywhere apparent, what would it mean to cultivate an “understanding/responsive heart”? What can we do to avoid a “hardened heart”?

Guest: Avril Alba is Professor of Holocaust Studies and Jewish Civilisation at the University of Sydney.