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11. Levinas Studies: Volume > 1
Ze’ev Levy Emmanuel Levinas on Secularization in Modern Society
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In his philosophical texts Levinas privileges le dire (“the saying”), which always presupposes the relation to the other, over le dit (“the said”), which transforms the other into an objective entity. Likewise in his analysis of thinking, he does not limit himself to the thought itself but aspires to reach what he characterizes by the word “transcendence.” This is a cardinal concept of his philosophy; it is not restricted to the religious meaning that God and God’s essence are beyond human comprehension, but expresses the true sense of beyond myself. Such is the vocation of ethics, but it can be conceived and understood only through the secularization of “the sacred” (or more exactly, “the sanctified”). The literal meaning of “transcendence” is “beyond” (trans) and “ascend” (scando). In Levinas’s work, this word designates the change of place that is conceived as the ethical passage of the I to the other, or the substitution of myself for the other.
12. Levinas Studies: Volume > 1
Index
13. Levinas Studies: Volume > 1
Jeffrey Bloechl Introduction
14. Levinas Studies: Volume > 1
Paola Marrati Derrida and Levinas: Ethics, Writing, Historicity
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In 1964, Jacques Derrida’s long essay “Violence and Metaphysics” opened a dialogue with Emmanuel Levinas that would not be interrupted until Derrida’srecent death. Published only three years after the appearance of Totality and Infinity and at a moment when Derrida’s own early texts were still in the course of elaboration, this text right away recognizes the legitimacy and the import of Levinas’s philosophical project. Derrida pays homage to the Levinasian attempt to interrogate the whole of the western philosophical tradition beginning from its Greek origin — which should not be understood as an empirical place but as a system of categories and fundamental concepts, elaborated for the first time in Greece and structuring the entire philosophical discourse. According to Levinas, these concepts are dominated by “the supremacy of the One and the Same” (cf. TO 35) making the long history of philosophy a history that takes place in the shadow of Parmenides, who would still command — all the more surely from afar — the phenomenology of Husserl and the ontology of Heidegger. The reservations that Derrida expresses in “Violence and Metaphysics” concern more Levinas’s discursive strategy than his intentions. He does not contest the desire to open philosophy to another origin than the Greek origin, no more than the necessity of making resonate in philosophical discourse the call of an alterity capable of contesting the supremacy of the One and the Same. His reservations are situated, rather, at the level of the strategy to follow in order to render this opening finally effective.
15. Levinas Studies: Volume > 10
Akos Krassoy The Transcendence of Words
16. Levinas Studies: Volume > 10
Jeffrey Bloechl Editor’s Introduction
17. Levinas Studies: Volume > 10
Abbreviations
18. Levinas Studies: Volume > 10
Cathrine Bjørnholt Michaelsen Tracing a Traumatic Temporality: Levinas and Derrida on Trauma and Responsibility
19. Levinas Studies: Volume > 10
Nicholas R. Brown Interpreting from the Interstices: The Role of Justice in a Liberal Democracy --- Lessons from Michael Walzer and Emmanuel Levinas
20. Levinas Studies: Volume > 10
Roberto Wu The Recurrence of Acoustics in Levinas