ABSTRACT
The face can surely be dominated by perception, however, social relationship begins but does not end with the face, the presence of an Other. The tradition of C.G. Jung takes cognizance of the individual and the collective, and the conscious and the unconscious. There is a philosophical search for origins in Levinas. It takes the form of a quest for the originary experiential conditions of embodied subjective life. Bettina Bergo points out that there is a relational gap between Totality and Infinity and Otherwise than Being or Beyond Essence. The ambiguity of responsibility is echoed in Levina's use of 'Other' which one seems to deal with on two levels: the actual face with whom everyone comes into contact; and the other whom the face symbolises and represents. Jung speaks of the 'unconscious heritage of the collective psyche', so enlarging one's personality illegitimately. The responsibility becomes as facet of an embodied psyche and can understand why the face is so important.
