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Cathrine Bjørnholt Michaelsen
Tracing a Traumatic Temporality:
Levinas and Derrida on Trauma and Responsibility
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Nicholas R. Brown
Interpreting from the Interstices:
The Role of Justice in a Liberal Democracy --- Lessons from Michael Walzer and Emmanuel Levinas
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Roberto Wu
The Recurrence of Acoustics in Levinas
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Jack Marsh
“Flipping the Deck”:
On Totality and Infinity’s Transcendental/Empirical Puzzle
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Levinas Studies:
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Deborah Achtenberg
Bearing the Other and Bearing Sexuality:
Women and Gender in Levinas’s “And God Created Woman”
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Levinas Studies:
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Hanoch Ben-Pazi
Ethical Dwelling and the Glory of Bearing Witness
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Levinas Studies:
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Mark Cauchi
Otherwise than Laïcité?:
Toward an Agonistic Secularism in Levinas
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28.
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Levinas Studies:
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7
Grant Farred
Rightlessness:
The Case of Basil D’Oliveira
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29.
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Levinas Studies:
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7
John E. Drabinski
Vernacular Solidarity:
On Gilroy and Levinas
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30.
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7
Oona Eisenstadt
Eurocentrism and Colorblindness
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Anjali Prabhu
Eros in Infinity and Totality:
A Reading of Levinas and Fanon
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Levinas Studies:
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Mary Gallagher
Ethics in the Absence of Reference:
Levinas and the (Aesthetic) Value of Diversity
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33.
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Levinas Studies:
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7
Nelson Maldonado-Torres
Levinas’s Hegemonic Identity Politics, Radical Philosophy, and the Unfinished Project of Decolonization
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Levinas Studies:
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John E. Drabinski
Introduction:
Levinas, Race, and Racism
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Levinas Studies:
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7
Simone Drichel
Face to Face with the Other Other:
Levinas versus the Postcolonial
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36.
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Kris Sealey
Levinas, Sartre, and the Question of Solidarity
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7
Lisa Guenther
Fecundity and Natal Alienation:
Rethinking Kinship with Levinas and Orlando Patterson
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38.
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Maria Clara Lucchetti Bingemer
Otherness as Path Toward Overcoming Violence:
A Comparative Study of Emmanuel Levinas and Simone Weil
abstract |
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rights & permissions
Violence has become the number one problem in contemporary societies, and has reached the point of becoming a true challenge to present-day moral conscience. Its general form shows up both as a question and a paradox for our understanding of natural and social phenomena, the progress of scientific knowledge and intellectual conquests, and any attempt to assert the value and respect for life. Each day, no doubt each moment, human rights are both proclaimed and violated.
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Johan F. Goud
“What one asks of oneself, one asks of a saint”:
A Dialogue with Emmanuel Levinas, 1980–81
abstract |
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rights & permissions
This text is an account of two conversations with Professor Emma nuel Levinas (1906–1995) in his home in Paris. The first conversation took place July 22, 1980, the second on October 29, 1981. A few questions on paper and an article of mine served as introduction and point of departure for the conversations. Originally it was not my intention to publish the conversations as an “interview.” The idea of making the account of the conversations acceptable for publication only arose later. The original accounts, based on recordings, had to be shortened and worked over considerably to get a coherent text that is interesting for a broader public.Olivier van Wersch-Cot has been very helpful to me through his knowledge of the French language. I am very grateful to Prof. Levinas not only for the friendly way he received me and conversed with me, but also for his consent for the publication of the definitive text.
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James E. Faulconer
The Past and Future Community:
Abraham and Isaac, Sarah and Rebekah
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Emmanuel Levinas asks, “In what meaning can community dress itself without reducing Difference?” (OB 154 / AE 197). Can there be a community that does not create its unity by erasing the differences between those whom it joins, a community that does not establish itself by imposing the Same? His answer is yes. Contrary to the thinkers of community in the philosophical tradition, thinkers like Hobbes, Rousseau, and Kant, Levinas states, “between the one I am and theother for whom I am responsible there gapes a difference, without a basis in community. The unity of the human race is in fact posterior to fraternity” (OB 166 / AE 211 ). “Community with him begins in my obligation to him” (OB 87 / AE 109–10) rather than in something that we share. It begins in hospitality, in which the Infinite is consummated (TI 27 / TeI xv) because obligation is infinite, because the third is revealed in the face of the Other. Hospitality is a welcome of not only the one who faces me, but the third implicated in that face, a face that “compels me to goodness, which is better than goods received . . . a he in the depth of the Thou.”1 This original relation of difference between oneself and the other person, an asymmetric relation that opens the possibility of equality, is the nonfoundational foundation, the original being-together in being-apart, on which the social and political community of law and equal rights can be built — and continually rebuiltin light of the goodness toward which I am compelled, in light of the eschatology of peace.
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