Dissertations / Theses on the topic 'Emmanuel Levina'
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Morrison, Glenn, and res cand@acu edu au. "Levinas, Von Balthasar and Trinitarian Praxis." Australian Catholic University. School of Theology, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp50.29082005.
Full textNilsson, Mats-Ola. "Emmanuel Levinas urminnes trauma : Om relationen till döden i Emmanuel Levinas filosofi." Thesis, Södertörns högskola, Filosofi, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-34090.
Full textBrody, Donna Hazel. "Emmanuel Levinas : difficult beginnings." Thesis, University of Essex, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.359219.
Full textKobayashi, Reiko. "Religion et hétéronomie chez Emmanuel Levinas." Paris 4, 2000. http://www.theses.fr/2000PA040007.
Full textUnlike other thinkers who try to understand religious phenomena,Emmanuel Levinas defines "religion" not in terms of the sacred,but in terms of the holy. .
Schöppner, Ralf. "Das gute Leben und die Sinnlichkeit des Fremden zur Philosophie von Emmanuel Levinas." Berlin Logos-Verl, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=014942680&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
Full textDe, Wet Daniel Rudolph. "Emmanuel Levinas and the practice of psychology." Thesis, Stellenbosch : University of Stellenbosch, 2005. http://hdl.handle.net/10019.1/2741.
Full textPsychology as a human science is rendered desperate by the human vacuum in its own contents. This paper argues that by adopting the methods and techniques of the natural sciences, psychology and psychotherapy not only transform the patient or client into an a-historical and a-social entity, but also propose an utopian view of reality and lose the inherent moral character of the psychotherapeutic endeavour. It seems as if the Post-Modern theoretical and psychotherapeutic alternatives do not offer a solution that solves the above mentioned problems. This paper aims to introduce the work of the French philosopher Emmanuel Levinas, as a stimulus providing a different starting point in the search for solutions to the mentioned problems. Such an approach seeks to understand the radically ethical character of the therapeutic meeting by recognising the fundamental responsibility of the therapist, not to “totalise” (that is to reduce) otherness (the not me) into sameness (the for me) by assigning differences into pre-established characteristics, properties and categories. Only by recognising the otherness of the client in the “face-to-face meeting” and reacting to the call of the other can psychotherapy be ethical and render justice to historical and social situatedness of the other facing us in therapy. Some of the implications that the ethical challenge of Levinas holds for psychology will be explored. This includes the implications for the therapeutic meeting, psychological ethics, and the possibility of a “Levinasanian psychology”.
De, Bauw Christine. "L'envers du sujet : lire autrement Emmanuel Levinas /." Bruxelles : Éd. Ousia, 1997. http://catalogue.bnf.fr/ark:/12148/cb37672160f.
Full textBruno, Carmine Giovanni. "La prospettiva etica di E. Levinas /." Roma : Pontificia università lateranense, 1988. http://catalogue.bnf.fr/ark:/12148/cb35718200z.
Full textAjzenstat, Oona. "Levinas' prophetic ethics : his use of the sources of Judaism /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0028/NQ50979.pdf.
Full textBrogan, Michael J. "The good against being ethics and ontology in Emmanuel Levinas /." Click here for download, 2007. http://proquest.umi.com/pqdweb?did=1407496581&sid=1&Fmt=2&clientId=3260&RQT=309&VName=PQD.
Full textPfeifer, Markus. "Die Frage nach dem Subjekt Levinas' Philosophie als Ausdrucksform nachmetaphysischen Denkens." Würzburg Königshausen & Neumann, 2009. http://d-nb.info/997475293/04.
Full textHofmeyr, Augusta Benda. "Ethics and aesthetics in Foucault and Levinas /." Nijmegen : Faculty of philosophy, 2005. http://catalogue.bnf.fr/ark:/12148/cb40087927b.
Full textHirst, Angela. "Eating the other : Levinas's ethical encounter /." [St. Lucia, Qld.], 2004. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18679.pdf.
Full textLinteau, Richard. "Emmanuel Lévinas et la question de l'être." Sherbrooke : Université de Sherbrooke, 2004.
Find full textSayão, Sandro Cozza. "Sobre a leveza do humano: um diálogo com Heidegger, Sartre e Levinas." Pontifícia Universidade Católica do Rio Grande do Sul, 2006. http://hdl.handle.net/10923/3482.
Full textOpposing 20th century studies on humanitas do homo humanus, and specifically studies that represented an exercise of Philosophy - phenomenology in Heidegger, Sartre and Levinas - this work aims at discussing the possibility of Lightness. Having in view that the weight of existence in such studies - pari passu the sense of human – is expressed as a burden allied with finitude (Heidegger), excessive self-focus (Sartre), and infinite responsibility (Levinas), this work suggests that it is philosophically possible to incorporate humanity and lightness at once, without providing dionisiac or alienated descriptions of what man is. In short, this work deals with the fact that Human Lightness is bearable when the phenomenality of a generosity event is observed and the sense of human based on responsibility is penetrated, which since Levinas represents an anarchical disposition to Good that precedes being. It is a kingdom of Goodness and not a burden or weight on the shoulders of man.
Na contramão das pesquisas sobre a humanitas do homo humanus no século XX, principalmente a que se fez no exercício da filosofia como fenomenologia em Heidegger, Sartre e Levinas, ergo aqui a possibilidade da Leveza. Considerando que nestes se delineia, pari passu ao sentido do humano, um peso existencial expresso como o fardo da finitude (Heidegger), do excessivo centramento em si (Sartre) e da responsabilidade infinita (Levinas), sugiro a Tese de que é viável filosoficamente coadunar, a um só tempo, humanidade e leveza, sem que se decaia a um sentido dionisíaco ou alienado da descrição do que é o homem. Em síntese, transito aqui no fato de que é sustentável a Leveza do Humano, quando do olhar para a fenomenalidade do evento da generosidade e quando se adentra de vez no sentido do humano tecido a partir da responsabilidade, o que desde Levinas se delineia como disposição anárquica ao Bem anterior ao ser. Reino da Bondade que de nenhum modo é um fardo e um peso sobre os ombros do homem.
De, Voss Vida V. "Emmanuel Levinas on ethics as the first truth." Thesis, Link to the online version, 2006. http://hdl.handle.net/10019/49.
Full textMinatomichi, Takashi. "La Mort dans la philosophie de Emmanuel Levinas." Lille 3 : ANRT, 1988. http://catalogue.bnf.fr/ark:/12148/cb37608071t.
Full textTahim, Demetrius Oliveira. "Rosto e ?tica no pensamento de Emmanuel Levinas." Pontif?cia Universidade Cat?lica do Rio Grande do Sul, 2008. http://tede2.pucrs.br/tede2/handle/tede/2787.
Full textO presente trabalho tem por objetivo descrever, a partir do pensamento de Emmanuel Levinas (1906-1995), a rela??o com o rosto de outrem como ?tica. O fio condutor deste trabalho ? a leitura levinasiana da id?ia de infinito na qual ? vislumbrada a possibilidade de descrever um evento n?o pautado na abertura do ser nem como representa??o do eu transcendental. A descri??o da id?ia do infinito indica a rela??o com algo absolutamente exterior ?quele que o pensa, assim como atesta uma abissal dist?ncia entre o pensador e o pensado. Levinas utiliza-se da estrutura formal desta id?ia para descrever a rela??o com outrem, a concretude da id?ia do infinito produz-se na rela??o social que ? mantida com o rosto de outrem. O delineamento dessa rela??o apresenta o eu como acolhedor deste rosto descrito como absolutamente outro. Apenas a presen?a de outrem interpela o eu, confrontando o seu livre e arbitr?rio movimento de apropria??o e posse. Esta impugna??o da liberdade do eu por outrem ser? chamada de ?tica e afirma a anterioridade da justi?a em rela??o ? liberdade e, destarte, a ?tica como anterior ? ontologia. Os desdobramentos dessa rela??o primeira face a face ser?o discutidos no texto tendo como ponto de partida a hist?ria da filosofia dando ?nfase, principalmente, ? cr?tica a ontologia fundamental proposta por Heidegger. Pretende, com isso, mostrar que a rela??o com o rosto n?o se engloba na abertura do ser e, al?m disso, ? fonte de sentido e capaz de promover a justi?a na humanidade como acolhimento da diferen?a.
Tahim, Demetrius Oliveira. "Rosto e ética no pensamento de Emmanuel Levinas." Pontifícia Universidade Católica do Rio Grande do Sul, 2008. http://hdl.handle.net/10923/3410.
Full textThis paper aims to describe, from the thought of Emmanuel Levinas (1906-1995), the relationship with the face of others as ethics. The leitmotif of this work is the levinasian reading of the infinity’s idea. The description of the idea of infinite indicates the relationship with something completely outside of that who thinks about the former, as well as affirming a big gap between the thinker and thought. Levinas works in the formal structure of this idea in order to describe the relationship with others. The concreteness of the idea of infinity is produced in the social relationship and is maintained with the face of others. The design of this relationship shows the “I” as welcoming of this face which is described as another. Only the presence of others concerns the “I”, confronting its arbitrary and free movement of ownership and possession. This challenging of the someone’s freedom will be called “ethics” and says the anticipations of justice in relation to freedom and, thus, ethics and pre-ontology. The unfolding of this first relationship - face to face - will be discussed in the text taking as a starting point the history of philosophy emphasizing mainly on the critical key to the ontology proposed by Heidegger. The aim, with this, is to show that the relationship with the face does not include the opening of the being and, moreover, is a source of meaning and is capable of promoting justice in humanity as a host of difference.
O presente trabalho tem por objetivo descrever, a partir do pensamento de Emmanuel Levinas (1906-1995), a relação com o rosto de outrem como ética. O fio condutor deste trabalho é a leitura levinasiana da idéia de infinito na qual é vislumbrada a possibilidade de descrever um evento não pautado na abertura do ser nem como representação do eu transcendental. A descrição da idéia do infinito indica a relação com algo absolutamente exterior àquele que o pensa, assim como atesta uma abissal distância entre o pensador e o pensado. Levinas utiliza-se da estrutura formal desta idéia para descrever a relação com outrem, a concretude da idéia do infinito produz-se na relação social que é mantida com o rosto de outrem. O delineamento dessa relação apresenta o eu como acolhedor deste rosto descrito como absolutamente outro. Apenas a presença de outrem interpela o eu, confrontando o seu livre e arbitrário movimento de apropriação e posse. Esta impugnação da liberdade do eu por outrem será chamada de ética e afirma a anterioridade da justiça em relação à liberdade e, destarte, a ética como anterior à ontologia. Os desdobramentos dessa relação primeira – face a face – serão discutidos no texto tendo como ponto de partida a história da filosofia dando ênfase, principalmente, à crítica a ontologia fundamental proposta por Heidegger. Pretende, com isso, mostrar que a relação com o rosto não se engloba na abertura do ser e, além disso, é fonte de sentido e capaz de promover a justiça na humanidade como acolhimento da diferença.
Minatomichi, Takashi. "La mort dans la philosophie de Emmanuel Levinas." Paris 1, 1987. http://www.theses.fr/1987PA010658.
Full textHiraishi, Koki. "Le statut philosophique de l'enseignement chez Emmanuel Levinas." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAC020/document.
Full textThis thesis aims primarily to clarify the philosophical status of '"enseignement" in the philosophy of Emmanuel Levinas. As we will show, the concept of "enseignement" is to be located at the very heart of Levinas' philosophy, and it is defined by him in a different way than usual. Namely, "enseignement" does not mean transmission of knowledge from one person to another, but it means instead passive experience of "being called into question (être mis en question)" in the ethical relation with the Other. It is at this intersection between "enseignement" and ethics that our thesis intends to interpret various fundamental problems of the philosophy of Levinas and to cast a new light on it
Kayser, Paulette. "Emmanuel Lévinas : la trace du féminin /." Paris : Presses universitaires de France, 2000. http://catalogue.bnf.fr/ark:/12148/cb376334762.
Full textBibliogr. p. 241-251. Index.
Aybar, Valdivia Raphael Gustavo. "Levinas y la fenomenología de la sensibilidad." Master's thesis, Pontificia Universidad Católica del Perú, 2015. http://tesis.pucp.edu.pe/repositorio/handle/123456789/6227.
Full textTesis
Bovo, Elena. "Absence, souvenir, la relation à autrui chez Emmanuel Lévinas et Jacques Derrida /." Turnhout : Brepols, 2005. http://catalogue.bnf.fr/ark:/12148/cb39970219k.
Full textGautier, Zachary L. "Levinas and loving one's neighbor." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p001-1222.
Full textPfeuffer, Silvio. "Die Entgrenzung der Verantwortung : Nietzsche, Dostojewskij, Levinas /." Berlin : W. de Gruyter, 2008. http://catalogue.bnf.fr/ark:/12148/cb413933503.
Full textThomas, Elisabeth Louise. "Emmanuel Levinas : ethics, justice, and the human beyond being /." New York : Routledge, 2004. http://catalogue.bnf.fr/ark:/12148/cb39190635z.
Full textBernhardt, Uwe. "Vom Anderen zum Selben : für eine anthropologische Lektüre von Emmanuel Lévinas /." Bonn : Bouvier Verl, 1996. http://catalogue.bnf.fr/ark:/12148/cb358674830.
Full textBouillon, Vincent. "Guerre et paix dans la philosophie d'Emmanuel Levinas." Thesis, Paris 10, 2010. http://www.theses.fr/2010PA100060.
Full textAlong a first, major question, primordial as it involves living together and respecting human values. Let us present that problem: «it proximity concerned one person only there would not have been any difficulty». There are not only two of us in this world, and our relation to the other, the third one, the closest as well as the furtherest, is a reality we cannot deny before any consent. «A problem» because the other is equally, par excellence, the most worry some, and unpredictable with the other we shall always be in a relation that includes an infinity of indestructible links. Last as we are in the world our preoccupation “of” and “for” the other is imposed on us as an heritage with the same necessity as our presence to ourselves. In our existence we have never been and never shall be alone; that is why our relation to the other, from peace to war, becomes an essential question, the first as well as the last of the problems. We will show in these links that the problem of war and peace arises by and for the being, we shall to go further by identifying precisely that to being and to ontology is added another source of conflict, which is all the more ambivalent as it will be necessary to peace and war: transcendence. What we would like to let appear and to sustain is that the being is not the only origin of evil and consequently of war. Levinas’s position on that point has slowly but significantly evolved, as the thesis expressed in his early writing has been submitted to the harsh experience of the nazi concentration camps and have finally resulted in his maturity in a general discard for enjoyment and happiness for ourself. This is the voyage to which the reader is invited, as well as to approach of the implications it includes for justice, state, happiness and the effective realization of peace as well as for the always possible and sudden looming up treat of war.We shall accompagny Levinas in his striving for lucidity regarding the last century and its genocides and we shall endeavor to reconcile that lucidity with the hope his whole philosophy wants never theless to sustain
Fonti, Diego. "Levinas und Rosenzweig das Denken, der Andere und die Zeit." Würzburg Königshausen & Neumann, 2009. http://d-nb.info/995601739/04.
Full textStolle, Jeffrey James. "The paradox of ethical immediacy : Levinas and Kant /." view abstract or download file of text, 2001. http://wwwlib.umi.com/cr/uoregon/fullcit?p3004004.
Full textTypescript. Includes vita and abstract. Includes bibliographical references (leaves 222-228). Also available for download via the World Wide Web; free to University of Oregon users.
Thomas, Elisabeth Louise. "Emmanuel Levinas ethics, justice and the human beyond being /." University of Sydney, Philosophy, 1999. http://hdl.handle.net/2123/415.
Full textPick, Anat. "Henry James, Emmanuel Levinas, and the ethics of literature." Thesis, University of Oxford, 2000. http://ora.ox.ac.uk/objects/uuid:987f3650-6733-45b4-803d-474a3f635f45.
Full textLeonard, Philip. "Atheses of alterity : Emmanuel Levinas and post-structuralist theory." Thesis, University of Nottingham, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.281660.
Full textDias, Jefferson Polidoro. "A JUSTIÇA EM EMMANUEL LEVINAS: UMA ANÁLISE DO TERCEIRO." Universidade Federal de Santa Maria, 2016. http://repositorio.ufsm.br/handle/1/9161.
Full textThe following study is of bibliographic nature and aims at understanding the concept of justice in Emmanuel Levinas. After developing the criticism of the concept of totality, demonstrating how certain character ontology hid trapping and control, as well as the idea of ethics of infinite responsibility for the Other (Totality and Infinity), Lévinas explores content secondarily treated in his early writings, but which is of huge significance in his thinking, the Third, ie, society and the State. This other way of thinking the State develops, for Leévinas, ethics and the construction of political subjectivity. So I intend to focus this research in the works Totality and Infinity and Otherwise than Being, to understand how, through political imagination, a free and open society is possible, not based on inflexibility, but in the opening to the Infinite.
O seguinte estudo é de cunho bibliográfico e tem por objetivo o entendimento da concepção de justiça em Emmanuel Lévinas. Após ter desenvolvido a crítica ao conceito de totalidade, demonstrando como a ontologia escondia certo caráter de aprisionamento e controle, bem como a idéia de ética de responsabilidade infinita pelo Outro (Totalidade e Infinito), Lévinas explora um conteúdo tratado secundariamente nos seus primeiros escritos, mas que constitui enorme significação em seu pensamento, o Terceiro, ou seja, a sociedade e o Estado. Este outro modo de pensar o Estado se desenvolve, para Levinas, na construção da subjetividade ética e política. Sendo assim, pretendo focar esta pesquisa nas obras Totalidade e Infinito e Outramente que Ser, para assim compreender como, por meio da imaginação política, é possível uma sociedade aberta e livre, baseada não na inflexibilidade e sim na abertura para o Infinito.
Doublet, Lucie. "« Sublime matérialisme » : Emmanuel Levinas et l’héritage de Karl Marx." Thesis, Paris 10, 2018. http://www.theses.fr/2018PA100049.
Full textExplicit references to Marx or to communism are rare in Levinas’ writing, especially in his major works. This is astonishing, considering the context in which he was writing. In the second half of the 20th century, human sciences were particularly influenced by the debate of Marxist paradigms. Levinas was truly impacted by the context of his era. He was a witness of the Russian revolution at Kharkov in 1917. Many members of his family were victims of the Shoah. This tragedy profoundly impacted him. His philosophical approach is lead by the necessity of re-thinking the « human community », whilst bearing in mind the lessons that the 20th century has left behind. Several critics have considered Levinas’ work to be “apolitical”, or have at least argued that the political undertones of his work are to be taken in consideration as a secondary factor. This thesis has, in contrary, focused upon and sustained the centrality of Levinas’ politically motivated thought. Communal and societal dilemmas are at the heart of Levinas’ ethical approach. The traditional socialist stance towards justice and universalism, in the line of Marx, constitutes a central focus of his reflexion. The suggestions made by Marx underpin Levinas’ conceptions of the individual, of pluralism, of justice and of the State. On one hand, they are a source of inspiration for Levinas, on the other, a source of critic. The thesis has aimed to reconstitute the intellectual dialogue that Levinas carried out with Marx between the lines. Whilst exploring the social and political leitmotivs of Levinas’ thought, the interminglement with Marx has been illuminating and innovative. It has enabled an original approach to questions revolving around justice, social struggle and political institutions. Considering the levinassian “Anarchy of Good”, the “Patience” and what Levinas calls the “Liberal state”, previously ignored positions emerge, which have been left on the side by the liberal tradition and by socialist thoughts both in Marxian and anarchist terms
Bovo, Elena. "La pensée d'autrui chez Emmanuel Levinas et Jacques Derrida." Paris 12, 2002. http://www.theses.fr/2002PA120039.
Full textIt is from a dialogue with the husserlien and the heiddegerien phenomenology that Lévinas and Derrida elaborate their concept of the identity of the self. It is a precarious identity, which is at the same time made possible and threatened by the other. The first part of the thesis throws light on the problematic and fertile points implicated in the husserlien reflection of otherness, as well as on the roots of some levinasien concepts in this reflection. In the second part, a special attention is given to the development and the change of levinasien conception of the self and the other, in the texts posterior to Totalité et Infini. In these texts, a new concept of death is introduced as well. In the third part, this concept of death, which explicitly opposes the heideggerien concept of death, is compared with derridien reflection of impossible mourning, a reflection that examines the consequences of the loss of the other for the constitution of the self
ORGANISTI, UMBERTO JAMES. "L'idea d'intenzionalità di Emmanuel Lévinas." Doctoral thesis, Università Cattolica del Sacro Cuore, 2010. http://hdl.handle.net/10280/748.
Full textThe research, following the evolution of the idea of intentional in the script of Levinas, wants to focus the problem at the base of his choice to go through the intention itself. To be more precise, our goal is to demonstrate that the comprehension of conscience as intentional and representative existence make Levinas look for an experience of irreducible transcendence to representation, an experience that seems to be as an interruption of the correlation between idea and ideatum. In fact, the author gets to the experience of the transcendence through an act, which is impossible to go back to again, because every coming back to self is an attempt of the conscience to constitute the concept of Other. This conviction carries the separation between ontology and ethic. This separation implies the impossibility for the ethic conscience to get to a sense that could be intentional, that it means an activity without knowledge.
Aybar, Raphael, and Cesare Del Mastro. "Danielle Cohen-Levinas: Lo que no puede ser dicho. Una lectura estética en Emmanuel Levinas." Pontificia Universidad Católica del Perú, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/119249.
Full textGorman, Anthony. "Good infinity : Hegel, Levinas and the accomplishment of ethical life." Thesis, University of Warwick, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.388637.
Full textAdamczewski, Wojciech Henryk. "Il significato del dialogo nell'incontro interumano alla luce della filosofia di Levinas /." Roma : Pontificia università gregoriana, 2007. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016960661&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
Full textDahl, Jonathan H. "A theological analysis of Emmanuel Levinas, with reference to Kierkegaard." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1560.
Full textFabri, Marcelo. "Etica e dessacralização : a questão da subjetividade em Emmanuel Levinas." [s.n.], 1995. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280618.
Full textTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: Não informado
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Doutorado
Doutor em Filosofia
Passos, Helder Machado. "Relação entre ética e política no pensamento de Emmanuel Levinas." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-21022013-142033/.
Full textThe general objective, in this thesis, is to demonstrate that there is a relation between ethics and politics in the thought of Emmanuel Levinas without which would not be possible to think the human meaning in its individual and social dimension. In his thought we find evident indications about his politics concerns so that we can affirm that his philosophical analysis begin from the phenomenon of war. To comprehend the phenomenon of war, Levinas discusses the philosophy and states that it have been almost always an ontology, a discourse on the Being, which is characterized by closure and completeness of thought, preventing any possibility to the otherness emerge and to remain as such. In this task he discovers the face to face of the Self and the Other as an early stage of human meaning in that the Self is asked about its right to Be. There arises ethics as prime philosophy, characterized by asymmetric responsibility between the Self and the Other. But ethics is the relation between unique and unique and the reality has situations beyond the face to face. So, to get to the human meaning, it is necessary to consider the multiplicity that is suggested by the presence of the Third and that allows Levinas to make considerations about the politics and its mutual relations to ethics, using mainly two senses of the concept of justice. For this purpose, we will discuss three moments of his intellectual production. The first refers to Levinass stay in Lithuania and France where our author was influenced by political issues that were imposed by the phenomenon of war and by his incursions in philosophical thought in trying to understand the reasons for such a phenomenon. The second stage is characterized by its criticism to ontology as dominant thought in philosophy and that, for Levinas, corroborates the state of war, as well as the establishment of ethics as first philosophy of the original relation between the Self and the Other. The third stage brings the theme of the relation between ethics and politics, allowing the comprehension that it comes from mutual impugnment. The ethics emerges and remains by its concerns with the politics; but on the other hand, the politics interrupts the ethics, expanding the principle of responsibility, which stands in the relation Self-Other, and the multiplicity of existing relations. The politics emerges and imposes a tension to ethics and is tensioned by it.
Baniounga, Fabrice Satou. "L'intersubjectivité dans l'œuvre de Jean-Paul Sartre et Emmanuel Levinas." Electronic Thesis or Diss., Amiens, 2019. http://www.theses.fr/2019AMIE0038.
Full textThis thesis proposes to analyze a problem that haunts modern philosophy since Descartes : the problem of the knowledge of others in an intersubjective world. Indeed, the radical gesture by which Descartes inaugurated modern philosophy, its desire not place undue reliance status as objects of undoubted knowledge of the cogito, raises the thorny problem of the knowledge of the other who did this indirectly through his body. From the questioning of the knowledge of the other, which provides also the starting point of our research, this thesis shows precisely the great seed of this problem in the 20th century, especially from the time when Edmund Husserl, reconnecting with the radical starting point of the Cartesian philosophy, looking for a new phenomenological method for philosophy. It's in his lectures presented at the Collège de France in 1929, Cartesian Meditations, translated into French by Emmanuel Levinas and Gabrielle Peiffer, Husserl attempts to solve the problem of knowledge of each other and the status of the intersubjective world bequeathed by Cartesian approach.This thesis shows the most unsatisfactory aspect of the solution proposed by the phenomenology of Husserl the problem. This issue will be a very important reflection developed in part by Sartre in Being and Nothingness and secondly by Emmanuel Levinas, particularly in Totality and Infinity and Otherwise than Being or -delà gasoline. This work, conducted an "original" analysis of the answers given by Sartre and Levinas to the problem of knowledge of others and intersubjective world configuration by showing the importance of their reflections on otherness, on the role of corporeality and the theme of the opacity in the knowledge of the other too often neglected by the Cartesian tradition, then by Husserl's phenomenology. This analysis has led us to consider the proper ethical issues two critical positions Sartre and Levinas develop towards Husserl. From different perspectives, the question of the knowledge of others is strengthened in both cases by a deep reflection on the responsibility
Say?o, Sandro Cozza. "Sobre a leveza do humano : um di?logo com Heidegger, Sartre e Levinas." Pontif?cia Universidade Cat?lica do Rio Grande do Sul, 2006. http://tede2.pucrs.br/tede2/handle/tede/2809.
Full textNa contram?o das pesquisas sobre a humanitas do homo humanus no s?culo XX, principalmente a que se fez no exerc?cio da filosofia como fenomenologia em Heidegger, Sartre e Levinas, ergo aqui a possibilidade da Leveza. Considerando que nestes se delineia, pari passu ao sentido do humano, um peso existencial expresso como o fardo da finitude (Heidegger), do excessivo centramento em si (Sartre) e da responsabilidade infinita (Levinas), sugiro a Tese de que ? vi?vel filosoficamente coadunar, a um s? tempo, humanidade e leveza, sem que se decaia a um sentido dionis?aco ou alienado da descri??o do que ? o homem. Em s?ntese, transito aqui no fato de que ? sustent?vel a Leveza do Humano, quando do olhar para a fenomenalidade do evento da generosidade e quando se adentra de vez no sentido do humano tecido a partir da responsabilidade, o que desde Levinas se delineia como disposi??o an?rquica ao Bem anterior ao ser. Reino da Bondade que de nenhum modo ? um fardo e um peso sobre os ombros do homem.
Baumgartner, Holly Lynn. "Visualizing Levinas : Existence and existents through Mulholland Drive, Memento, and Vanilla Sky." Connect to this title online, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1112629403.
Full textGamba, Fiorenza. "Effets de la contre-intentionnalité : l'éthique de Levinas." Paris 4, 2001. http://www.theses.fr/2001PA040001.
Full textLaquais, Vincent. "L'herméneutique de la lecture chez Emmanuel Lévinas." Poitiers, 2010. http://www.theses.fr/2010POIT5016.
Full textIn Au-delà du verset, Levinas notices that reading and the Book have never really been thought by the philosophical tradition. “”The animal endowed with language” by Aristotle, has never been considered, in his ontology, as related to the book, nor questioned on the status of his religious relation to the book. ” This oversight might seem particularly surprising, since philosophers are also, and maybe above all, readers. However the real issue, lies far beyond this fact. To us what Levinas’s work reveals is that this oversight is symptomatic of a specific conception of the philosophical reality. It goes along with the fact ontology is seen as prima philosophae as well as a sort of hesitation toward alterity. If reading is a literary, pedagogical and psychological problematic, it is also an hermeneutic and ethical one which entails a new conception of philosophy. Our hypothesis is that, even if scarcely explicit in Levinas’s, the question of reading is the gist of his work. Indeed, the Book is a modality of our being and not only an entertainment or a Zum-Buch-sein. It is the place of our approach of alterity, of the destitution of ontology and of the promotion of ethics as prima philosophae. The confusion between the Book and the Face must be avoided. We must show indeed the Other is present and exposed in the book according to a specific modality we have to underline
Hiraoka, Hiroshi. "Phénoménologie et métaphysique. Lecture de Totalité et infini d’Emmanuel Levinas." Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040232.
Full textLevinas brings out the notion of the concrete from Husserl’s phenomenology. In his 1930 book, Levinas shows that the notion of the being has its origin in the concrete experience of the being that is philosophical immanent intuition. In two articles published in the 1940s, Levinas reveals that the phenomenology searches in concrete experiences the origin of the phenomenologist himself and his life. On the other hand, he determines the human spirit by its power to coincide with the origin of his life and himself. In four articles published around 1960, Levinas clarifies the phenomenological description of the concrete experience of an entity is the very event of revelation of the concrete being of this entity and the very event of the effectuation of the entity. Hence, Levinas brings out the method of concretization which connects together concrete experiences as well as the perspective which describes concrete experience as it is now experienced. In Totality and infinity, Levinas practices the phenomenological description understood by himself. By describing concrete experiences of the “I”, Levinas categorizes them into two series of experience: that of need (naive life) and that of desire (self-criticism). In the series of need, the experiences of the naive “I” relies on the dwelling : labor, possession and representation. And in the series of desire, experiences with the other are distributed: speech, love with woman and fecundity. These two series of experiences constitute the proto-form of the experience of the personal “I”. Totality and infinity is in this sense the phenomenological description of the personal “I” par excellence