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Journal articles on the topic 'Emmanuel Levinas'

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Published: 4 June 2021

Last updated: 20 February 2023

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1

Sobon, Kosmas. "ETIKA TANGGUNG JAWAB EMMANUEL LEVINAS." Jurnal Filsafat 28, no. 1 (February 28, 2018): 47. http://dx.doi.org/10.22146/jf.31281.

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This article aims to know and critically analyze the ethical responsibilities of Levinas. He gives a new concept of responsibility. For him, ethics is the first philosophy. The ethics of Levinas's responsibilities must be understood in a metaphysical aspect. The research method used is literature research using hermeneutics method. The essence of Levinas’s responsibility: responsibility as an existential fact, nonnormative, for the others, substitutional, the essential structure of subjectivity, a basis for existence, the responsibility of humanizing himself, and responsibilities make me unique from others. The ethics of Levinas's responsibilities have two characters: concrete and asymmetric.

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2

Rebula, Tanja, and Edvard Kovač. "Emmanuel Levinas in predsokratiki." Clotho 2, no. 1 (August 17, 2020): 33–54. http://dx.doi.org/10.4312/clotho.2.1.33-54.

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Levinas se kljub številnim antičnim mitološkim in širšim literarnim reminiscencam in kljub svoji zakoreninjenosti v judovskem duhovnem izročilu vedno znova vrača k izražanju, ki bi lahko doseglo vsakega človeka in ki bi bilo torej v tem smislu univerzalno, ker bi ga bilo mogoče izraziti z razumsko opredeljivimi pojmi. To pa ne pomeni, da bi želel omejiti filozofijo na golo formo logičnih kategorij in jo prikrajšati za njeno pravico do legitimnih vprašanj, ki od samih izvorov dalje ostajajo srčika filozofije v njenem etimološkem pomenu, torej ljubezni do modrosti, ki je veliko več kot samo razum. Ali še bolje – Levinas bo širil polje razuma z novo pojmovnostjo, a njegova modrost ostaja še vedno razumna. V kakšnem smislu pa gre pri Levinasu za »drugačno razumost«, je mogoče odkrivati le postopoma, skozi plasti njegovega »palimpsesta«.

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3

M., T. "Emmanuel Levinas." Les Temps Modernes 664, no. 3 (2011): 93. http://dx.doi.org/10.3917/ltm.664.0093.

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4

Mosès, Stéphanè. "Emmanuel Levinas." Graduate Faculty Philosophy Journal 20, no. 2 (1998): 13–24. http://dx.doi.org/10.5840/gfpj199820/212/14.

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5

Maloney, Cathy. "Emmanuel Levinas." Symposium 13, no. 2 (2009): 185–88. http://dx.doi.org/10.5840/symposium200913234.

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6

Harvey, Lawrence R. "Emmanuel Levinas." Philosophers' Magazine, no. 21 (2003): 53. http://dx.doi.org/10.5840/tpm200321123.

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7

Rasmussen, Michael. "Emmanuel Levinas." Slagmark - Tidsskrift for idéhistorie, no. 27 (February 4, 2018): 169–71. http://dx.doi.org/10.7146/sl.v0i27.103883.

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8

Cooper, S. "Emmanuel Levinas." French Studies 64, no. 3 (June 28, 2010): 368. http://dx.doi.org/10.1093/fs/knq068.

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9

Chalier, Catherine. "Emmanuel Levinas." Journal of Jewish Thought and Philosophy 14, no. 1-2 (2006): iii—iv. http://dx.doi.org/10.1163/105369906779159580.

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10

Billings, Blake. "Emmanuel Levinas." Man and World 27, no. 4 (October 1994): 445–53. http://dx.doi.org/10.1007/bf01273873.

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11

Llewelyn, John. "Obituary—Emmanuel Levinas." Journal of the British Society for Phenomenology 27, no. 2 (January 1996): 222–23. http://dx.doi.org/10.1080/00071773.1996.11007163.

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12

goldstein, david. "Emmanuel Levinas and the Ontology of Eating." Gastronomica 10, no. 3 (2010): 34–44. http://dx.doi.org/10.1525/gfc.2010.10.3.34.

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This essay examines the existential philosophy of Emmanuel Levinas in relation to issues of food and eating. I argue that for Levinas, the act of eating is central to founding the ethical self, and that any understanding of Levinas's approach to embodiment must begin with what it means for us to ingest the outside world. Even in Levinas's earliest work, food is already a freighted ontological category. As his ideas mature, eating is transformed from the grounding for an ethical system to the system itself. The act of giving bread to another person takes its place as the ethical gesture par excellence. The story is not that we eat. The story is that we eat and develop a relationship to eating, and that relationship in turn helps determine our sense of ourselves in the world. Eating is the ethical event. The essay ends by asking how Levinas can help us answer the question, what would it mean to imagine every bite I take, or give to another, as a direct engagement with my own and my neighbor's existence?

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13

Veling, Terry A. "A Journey into the Talmudic Ocean with Emmanuel Levinas." Journal of Theological Interpretation 11, no. 2 (October 1, 2017): 181–98. http://dx.doi.org/10.5325/jtheointe.11.2.0181.

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ABSTRACT Along with his philosophical works, Emmanuel Levinas also produced collections of his own Talmudic commentaries. He credits his Talmudic learning to an enigmatic and mysterious teacher, Chouchani, who influenced Levinas in the postwar years. Levinas gives little credence to the rise of modern historical-critical methods of exegesis. Rather, the method he learned from Chouchani drew on ancient practices of rabbinic and Talmudic interpretation. The meanings taught by Talmudic texts are drawn from the deeply symbolic well of Scripture, filled with signs, stories, and teachings. According to Levinas, we cannot rely solely on an historical method to access the deeper well of meanings found in the Scriptures. The aim of this essay is to explore Levinas's critique of historical criticism and to distil some of the hermeneutical approaches he proposes in his Talmudic commentaries.

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14

Giovanini, Valerie. "Alterity in Simone de Beauvoir and Emmanuel Levinas: From Ambiguity to Ambivalence." Hypatia 34, no. 1 (2019): 39–58. http://dx.doi.org/10.1111/hypa.12454.

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This article is meant to stage an encounter, a kind of rendezvous, between Emmanuel Levinas and Simone de Beauvoir regarding how alterity seems to enable an ethical relation for Levinas while closing one for Beauvoir. I will argue that Beauvoir's reading of Levinas on “the other” is not a charitable one, and the ethical ambivalence in Levinas's notion of alterity can motivate the praxis Beauvoir seeks for undoing social forms of oppression. I will start with Beauvoir's interpretation of alterity as “feminine otherness” in Levinas's ethics that, for her, originates in the violent perspective of male privilege. Then I will move to Levinas's response to this critique in a set of interviews with Philip Nemo, and to consideration of how a more charitable reading of alterity, understood as a sort of ambivalence in the structure of subjectivity, creates a close proximity between Levinas's and Beauvoir's ethics of action. I contend that both Beauvoir and Levinas respectively developed their ethics of action, either of ambiguity or of ambivalent alterity, in order to free thought from the absolute seriousness with which normative standards are held.

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15

Bernasconi, Robert. "Levinas, Social Vulnerability, and the Logic of South African Racism." Suomen Antropologi: Journal of the Finnish Anthropological Society 43, no. 3 (June 7, 2019): 91–101. http://dx.doi.org/10.30676/jfas.v43i3.82735.

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The philosopher Emmanuel Levinas was at the forefront of the promotion of the idea of vulnerability in philosophy. For Levinas, my primary vulnerability concerns not my pain, but my pain at the other’s pain. Vulnerablity also has an ambiguous character in so far as it is not easily separated from my self-absorption in enjoyment. In this paper I show how Levinas’s account can illuminate the way that the idea of vulnerability sometimes operates within racist societies to maintain existing divisions. In particular I focus on the Carnegie Commission’s 1932 study The Poor White Problem in South Africa where concern for the vulnerability of poor whites concealed a tendency to naturalize the vulnerability of South African Blacks. Keywords: Carnegie commission, poor whites, racism, vulnerability, Emmanuel Levinas,South Africa

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16

Palacio, Marta. "La vulnerabilidad fundando la ética de la solidaridad y la justicia." Análisis. Revista de investigación filosófica 2, no. 1 (July 3, 2015): 29. http://dx.doi.org/10.26754/ojs_arif/a.rif.20151984.

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Resumen Palabras clave: - Vulnerabilidad – Subjetividad ética - Levinas – Solidaridad – Justicia El texto reconstruye hermenéuticamente el concepto de vulnerabilidad de la filosofía de Emmanuel Levinas tal como aparece en su obra madura. Analiza el giro radical que la filosofía levinasiana comporta para la tradición ética y política al establecer como fundamento de la justicia y la solidaridad a la vulnerabilidad del sujeto. Finalmente, el artículo valora el aporte levinasiano ante la demanda contemporánea de fundamentos del obrar humano para establecer argumentativamente lógicas de justicia y solidaridad frente a la creciente vulnerabilidad urbana. Abstract Key Words: - Vulnerability - Ethical Subjectivity - Levinas - Solidarity - Justice The text make a hermeneutical reconstruction of the concept of vulnerability in the philosophy of Emmanuel Levinas as displayed in his mature work. Analyzes the radical shift that Levinas's philosophy entails for ethical and political tradition as the basis for establishing justice and solidarity to the vulnerability of the subject. Finally, the paper assesses the contribution to the contemporary Levinas demand fundamentals of human action to establish argumentatively logic of justice and solidarity in the growing urban vulnerability.

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17

Wyschogrod, Edith. "Interview With Emmanuel Levinas." Philosophy and Theology 4, no. 2 (1989): 105–18. http://dx.doi.org/10.5840/philtheol19894221.

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18

Ricoeur, Paul. "In Memoriam Emmanuel Levinas." Philosophy Today 40, no. 3 (1996): 331–33. http://dx.doi.org/10.5840/philtoday19964039.

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19

Hansel, Georges. "Emmanuel Levinas (1906-1995)." Philosophy Today 43, no. 2 (1999): 121–25. http://dx.doi.org/10.5840/philtoday199943223.

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20

ÇALCI, Sercan. "Emmanuel Levinas ve Zaman." Mediterranean Journal of Humanities 4, no. 1 (June 30, 2014): 71. http://dx.doi.org/10.13114/mjh.201416425.

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21

Lawrence, Sean. "“I’m a Pacifist”: Peace in the Thought of Emmanuel Levinas." Religions 10, no. 2 (January 28, 2019): 84. http://dx.doi.org/10.3390/rel10020084.

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This paper develops and examines the idea and importance of peace in the ethical philosophy of Emmanuel Levinas, starting from an anecdote regarding his parody of Ernst Cassirer during a student performance in Davos. It examines Levinas’s stated views on peace from across his career, arguing Levinas should be viewed as a pacifist, albeit a highly original one, who shows that political structures are characterized by violence but reveal their origins in the radical peace of the face-to-face encounter.

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22

Ince, Kate. "Questions to Luce Irigaray." Hypatia 11, no. 2 (1996): 122–40. http://dx.doi.org/10.1111/j.1527-2001.1996.tb00667.x.

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This article traces the “dialogue” between the work of the philosophers Luce Irigaray and Emmanuel Levinas. It attempts to construct a more nuanced discussion than has been given to date of Irigaray's critique of Levinas, particularly as formulated in “Questions to Emmanuel Levinas” (Irigaray 1991)-It suggests that the concepts of the feminine and of voluptuosity articulated by Levinas have more to contribute to Irigaray's project of an ethics of sexual difference than she herself sometimes appears to think.

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23

Chalier, Catherine. "Emmanuel Levinas: Responsibility and Election." Royal Institute of Philosophy Supplement 35 (September 1993): 63–76. http://dx.doi.org/10.1017/s1358246100006251.

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Although some people argue Emmanuel Levinas is a Jewish thinker because he introduces in his philosophical work ideas which come from the Jewish tradition, I want to present him as a philosopher. A philosopher who tries to widen the philosophical horizon which is traditionally a Greek one but, at the same time, a philosopher who does not want to abandon it. In one of his main books Totality and Infinity (1969), he describes western civilization as an hypocritical one because it is attached both to the True and to the Good, but he adds:It is perhaps time to see in hypocrisy not only a base contingent defect of man, but the underlying rending of a world attached to both the philosophers and the prophets, (p. 24)When reading Levinas we may realize that such an ‘hypocrisy’ might well be a blessing from a philosophical point of view. One of Levinas's philosophical aims is to refer to the Greek language of philosophy—a language he asserts to be of universal significance—in order to elucidate ideas that come from the Hebrew world view, from the prophets and from the sages. He wants to give a new insight into Greek categories and concepts but he refuses to abnegate the philosophical requirements for accuracy. That is why when he refers to biblical verses or to Talmudic apologues, he does not want to prove anything. His philosophical writings are indeed philosophical because he does not yield to the temptation of substituting the authority of a certain verse or of a certain name to the philosophical requirement of argumentation.

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24

Kim, Do-hyung. "Emmanuel Levinas, Time and History(1) - The Problem of Time in Emmanuel Levinas -." Journal of Korean Philosophical Society 159 (August 31, 2021): 1–25. http://dx.doi.org/10.20293/jokps.2021.159.1.

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25

Davis, Colin. "Levinas at 100." Paragraph 29, no. 3 (November 2006): 95–104. http://dx.doi.org/10.3366/prg.2007.0004.

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A century after his birth, Emmanuel Levinas is now widely read and established as one of the major thinkers of recent times. The Cambridge Companion to Levinas, edited by Simon Critchley and Robert Bernasconi, gives an informed introduction to the current state of research into his thought. However, despite the widespread acceptance of Levinas's views, some controversial aspects of his work are simplified or avoided. Moreover, telling criticisms have been levelled against him from political and philosophical perspectives. The article suggests that the best way to remain true to his legacy may be to confront and to contest it a little more.

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26

Norma Selfi Tanaem, Akwila Priska Ibu, and Julio Eleazer Nendissa. "Religiusitas Yesus di Tengah Yang Lain Dari Perspektif Emmanuel Levinas." SOPHIA: Jurnal Teologi dan Pendidikan Kristen 3, no. 2 (December 20, 2022): 82–94. http://dx.doi.org/10.34307/sophia.v3i2.103.

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Abstract: This paper discusses the religiosity of Jesus among others from Levinas's perspective. Existentialist philosophy understands the "other" namely the Other. The purpose of this paper is to analyze the religiosity of Jesus through Levinas' theory of responsibility. This paper uses a qualitative research method with a literature study approach. Jesus set an example in His religiosity when meeting other people in his life. Jesus who not only cares about himself but is present in the lives of others for their salvation. For Levinas, responsibility is an action that can be carried out by humans without asking for a reply. Levinas' theory is expected to be a foundation for establishing relationships for fellow human beings and becoming an ethical moment when meeting other people. For Levinas, the Other is our responsibility to see them as people who exist. In Levinas' concept of responsibility we understand very well that when we are responsible for others it is a gift. Jesus really cares about everyone. He performs relationships and actions in the form of human values because of the awareness of Himself to carry out His obligations as the savior of mankind. This concept of responsibility has been directly carried out by Jesus for the oppressed, such as the blind, lepers, and the lame being healed. Abstrak: Tulisan ini membahas mengenai religiusitas Yesus di tengah yang lain dari perspektif Levinas. Filsafat eksistensialis memahami “yang lain” yaitu Sang Liyan. Tujuan penulisan ini ialah untuk menganalisis tentang religiusitas Yesus melalui teori tanggung jawab dari Levinas. Tulisan ini menggunakan metode penelitian kualitatif dengan pendekatan studi pustaka. Yesus menjadi teladan dalam religiusitas-Nya ketika bertemu dengan orang lain dalam kehidupannya. Yesus yang tidak hanya mempedulikan diri sendiri tetapi hadir dalam kehidupan orang lain untuk keselamatan mereka. Bagi Levinas tanggung jawab merupakan suatu tindakan yang dapat dilaksanakan oleh manusia tanpa meminta balasan. Teori Levinas ini diharapkan dapat menjadi suatu fondasi untuk menjalin relasi bagi sesama manusia dan menjadi momen etis kala berjumpa dengan orang lain. Bagi Levinas, Sang Liyan itu adalah tanggung jawab kita untuk melihat mereka sebagai orang yang bereksistensi. Dalam konsep tanggung jawab Levinas kita memahami betul bahwa ketika kita bertanggung jawab atas orang lain maka itu anugerah. Yesus sangat peduli terhadap semua orang. Dia melakukan relasi dan tindakan berupa nilai-nilai kemanusiaan karena kesadaran dari diri-Nya sendiri untuk menjalankan kewajiban-Nya sebagai Juru selamat manusia. Konsep tanggung jawab ini secara langsung sudah dilakukan oleh Yesus terhadap orang tertindas seperti, orang buta, orang kusta, orang lumpuh disembuhkan.

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27

Doren, Kamilus Pati. "KONSEP TANGGUNG JAWAB EMMANUEL LEVINAS DAN IMPLIKASINYA BAGI KEBERAGAMAAN INDONESIA." Societas Dei: Jurnal Agama dan Masyarakat 5, no. 2 (December 5, 2018): 154. http://dx.doi.org/10.33550/sd.v5i2.88.

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ABSTRACT: "Am I my brother's guard?" This question becomes a reflection of individuals as social being who meet with other people every day in their differences. This question inspires the conscience of each person to take the right attitude when dealing with others. And the attitude referred to here is responsibility in the concept of levinas, which is different from everyday understanding. This thought was then tried to collide with diversity in Indonesia, especially the attitude of religious people when dealing with adherents of other religions. so that the moment of meeting with others truly becomes an ethical moment towards meeting, based on this attitude of responsibility. Based on library data, the author tries to describe the concept of levinas responsibility so that ultimately every difference can be seen as a gift and shared wealth. Through reflection on the unique concept of the responsibility of levinas, the authors put it as a foundation for the relations of religious life and Indonesian society, which often experience clashes due to pluralistic reasons. It is very appropriate, if Levinas's responsibilities are implied into the lives of our people because also the essence of Levinas's thinking actually has a strong foundation in our country's philosophy. KEYWORDS: responsibility, plurality, religion, others, le visage, meeting

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28

Arnett, Ronald C. "Beyond dialogue." Dialogue and Representation 2, no. 1 (May 12, 2012): 140–55. http://dx.doi.org/10.1075/ld.2.1.08arn.

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This essay examines the interplay between dialogue and alterity, outlining Emmanuel Levinas’s unique contribution to the study and practice of human dialogue, whose differences with Martin Buber texture an enlarged sense of identity associated with the notion of dialogue. To flesh out this contribution, this essay follows a threefold sequence of exploration: (1) a review of select essays that explore differences between Buber and Levinas; (2) a review of scholarly exchanges between Buber and Levinas on issues related to dialogue; and (3) an examination of the specific writings of Levinas on dialogue. Finally, this essay situates Levinas’s perspective within the schools of dialogue, outlining his unique position of “beyond dialogue” and further texturing our understanding of diverse schools within communication.

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29

WAAIJMAN, Kees. "The Hermeneutics of Emmanuel Levinas." Studies in Spirituality 11 (January 1, 2001): 71–125. http://dx.doi.org/10.2143/sis.11.0.505277.

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30

Cohen, Joseph, Stéphane Habib, and Raphael Zagury-Orly. "Emmanuel Levinas : la métaphysique radicale." Les Temps Modernes 664, no. 3 (2011): 170. http://dx.doi.org/10.3917/ltm.664.0170.

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31

Miranda, José Valdinei Albuquerque. "SENSIBILIDADE ÉTICA EM EMMANUEL LEVINAS." Kínesis - Revista de Estudos dos Pós-Graduandos em Filosofia 3, no. 06 (December 15, 2011): 170–83. http://dx.doi.org/10.36311/1984-8900.2011.v3n06.4431.

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O presente texto tem por objetivo discutir os caminhos da sensibilidade ética no pensamento de Emmanuel Levinas. Nesse itinerário são destacados três momentos do pensamento de Levinas, nos quais a sensibilidade realiza uma verdadeira transmutação ética: primeiramente, destaca-se a obra Totalidade e Infinito, onde a sensibilidade é descrita como gozo e fruição; em seguida, aborda-se o texto Linguagem e Proximidade, no qual a sensibilidade é concebida como contato e proximidade; finalmente, discute-se a obra De otro modo que ser o más Allá de La esencia, na qual a sensibilidade é descrita em termos de exposição e vulnerabilidade ao Outro.

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32

Bjerkeset, Ole Andreas. "Filosofer om religion. Emmanuel Levinas." Kirke og Kultur 110, no. 01 (April 18, 2005): 103–8. http://dx.doi.org/10.18261/issn1504-3002-2005-01-13.

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33

Vinsen, Yohanes E. "Konsep ‘Imago Dei’ Emmanuel Levinas." FOCUS 1, no. 1 (June 22, 2022): 15–20. http://dx.doi.org/10.26593/focus.v1i1.4087.

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One’s Identity is a vital component of a human life. Identity is important, es- pecially considering when oneself is sometimes subjected to the judgment of others. Emmanuel Levinas initiated the concept of the ‘Imago Dei’ to reduce negative judgment whilst simultaneously elevating individual uniqueness based upon our natures as im- ages of God. The idea of ‘imago Dei’ manifests in one’s face. Our visage then becomes a non-verbal media of communication akin to a conversation expressing one’s identity whereas a dialectical exchange would otherwise prove cumbersome. An understanding of the ‘imago Dei’ brings people towards the awareness of their statuses as God’s cre- ations, creations most associated with Him to the extent he deigned designated them His very images.

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34

Saldukaitytė, Jolanta. "Emmanuel Levinas and Ethical Materialism." Religions 12, no. 10 (October 13, 2021): 870. http://dx.doi.org/10.3390/rel12100870.

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The article discusses concrete and material aspects of Levinas’s ethical metaphysics. Firstly, the paper shows that, in contrast to several alternative modern conceptions of subjectivity, the Levinasian subject is not at a safe distance from the world but involved in it through sensing and “enjoyment” and therefore vulnerability. After that the paper highlights the materiality and concreteness of Levinas’s ethical metaphysics, a “deformalization” radically opposed to abstractness. It is precisely owing to the transcendence of the Other that the face is always concrete, always a specific, concrete, material solicitation of aid.

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35

Saldukaitytė, Jolanta. "Emmanuel Levinas and Ethical Materialism." Religions 12, no. 10 (October 13, 2021): 870. http://dx.doi.org/10.3390/rel12100870.

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The article discusses concrete and material aspects of Levinas’s ethical metaphysics. Firstly, the paper shows that, in contrast to several alternative modern conceptions of subjectivity, the Levinasian subject is not at a safe distance from the world but involved in it through sensing and “enjoyment” and therefore vulnerability. After that the paper highlights the materiality and concreteness of Levinas’s ethical metaphysics, a “deformalization” radically opposed to abstractness. It is precisely owing to the transcendence of the Other that the face is always concrete, always a specific, concrete, material solicitation of aid.

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36

Parra, Fredy. "El mesianismo según Emmanuel Levinas." Veritas, no. 49 (August 2021): 93–112. http://dx.doi.org/10.4067/s0718-92732021000200093.

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37

ÇALIŞKAN AKÇETİN, Nurhayat. "EMMANUEL LEVİNAS İÇİN ADALET NEDİR?" Journal of Management and Economics Research, no. 21 (January 1, 2013): 267. http://dx.doi.org/10.11611/jmer198.

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38

Morrison, Glen J. "Emmanuel Levinas and Christian Theology." Irish Theological Quarterly 68, no. 1 (March 2003): 3–24. http://dx.doi.org/10.1177/002114000306800101.

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39

BENNAHUM, DAVID A. "On First Reading Emmanuel Levinas." Cambridge Quarterly of Healthcare Ethics 22, no. 4 (August 12, 2013): 420–24. http://dx.doi.org/10.1017/s0963180113000327.

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40

Shapiro, Kam. "Leo Strauss and Emmanuel Levinas." Teaching Philosophy 31, no. 3 (2008): 289–92. http://dx.doi.org/10.5840/teachphil200831332.

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41

Cosgrave, Bernard. "The Ethics of Emmanuel Levinas." Journal of Moral Philosophy 8, no. 1 (2011): 158–60. http://dx.doi.org/10.1163/174552411x549336.

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42

Derrida, Jacques. "From Adieu à Emmanuel Levinas." Research in Phenomenology 28, no. 1 (1998): 20–36. http://dx.doi.org/10.1163/156916498x00029.

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43

Carrara, Prof Dr Ozanan Vicente. "LINGUAGEM E SOCIALIDADE EM EMMANUEL LEVINAS." Síntese: Revista de Filosofia 39, no. 123 (June 12, 2012): 81. http://dx.doi.org/10.20911/21769389v39n123p81-106/2012.

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Levinas, em seu esforço de romper com a linguagem ontológica, busca uma linguagem respeitadora da alteridade de outrem. A linguagem ética se apresentará como essa linguagem capaz de manter a pluralidade do Mesmo e do Outro sem que um seja absorvido pelo outro. Aliás, a própria estrutura da linguagem supõe a alteridade já que só se pode falar a um interlocutor. Destarte, queremos mostrar, neste artigo, como Levinas compreende a linguagem e como ela ocupa um lugar central em sua filosofia, devendo ela preservar a estrutura plural do Mesmo e o Outro, sem se totalizarem numa linguagem universalizante. Ao respeitar a alteridade, a linguagem ética instala a comunicação e a socialidade. Abordaremos também os problemas levantados por Derrida a respeito da linguagem, em Violence et Métaphysique, procurando mostrar como Levinas os responde em Autrement quÊêtre. Esta última obra, se esforça em substituir a linguagem ontológica por uma linguagem ética, criando todo um novo vocabulário ético que lhe permite descrever a subjetividade como Outro no Mesmo.Abstract: In his effort to break up with the ontological language, Levinas searches for a language which respects the alterity of the Other. The ethical language presents itself as the one capable of maintaining the plurality of the Same and of the Other, without the former being absorbed by the latter. Actually, the structure of language itself implies alterity, as one can only speak to an interlocutor. This article intends to show how Levinas comprehends language and how it occupies a central place in his philosophy, since the plural structure of the Same and of the Other are preserved without being totalized in the universalizing language. By respecting alterity, the ethical language installs communication and sociality. The objections Derrida addressed to Levinas in Violence et Métaphysique will also be discussed with the intent of showing how Levinas answered them in Autrement qu´être. In this book, the author strives to substitute the ontological language with an ethical language, creating thus a new ethical vocabulary which allows him to describe subjectivity as the Other in the Same.

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Worsley, Richard. "Emmanuel Levinas: Resource and challenge for therapy / Emmanuel Levinas: Ressource und Herausforderung für die Therapie / Emmanuel Levinas: Un recurso y un desafío para la terapia / Emmanuel Levinas: Ressource et défi pour la psychothérapie." Person-Centered & Experiential Psychotherapies 5, no. 3 (September 2006): 208–20. http://dx.doi.org/10.1080/14779757.2006.9688410.

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De Villiers, Jan-Harm. "Thinking-of-the-Animal-Other with Emmanuel Levinas." Potchefstroom Electronic Law Journal 23 (November 3, 2020): 1–18. http://dx.doi.org/10.17159/1727-3781/2020/v23i0a8974.

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This article situates the texts in which Emmanuel Levinas directly addresses questions of animality against the backdrop of his larger oeuvre and argues that, despite an explicit attempt to arrange a privileged ethical (dis)position for humans, Levinas' ethical logic opens onto a deeper conception of ethics without boundaries or a priori content. Juxtaposing Levinas' ethical subjectivity with the relational structure underlying the prominent models of animal rights, it proceeds to examine the implications of Levinas' ethics for a theory of animal rights. The article concludes that Levinas' theory is not logically consistent with a thematisation of the ethical claims of animals in the language of rights and that it is best utilised as a framework within which to deconstruct the inherent anthropocentric character of current models of animal rights.

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Aidler, Alexandra. "Judaism, Ethics, and Time: On Levinas’s Re-Interpretation of Rosenzweig’s Concept of the Kingdom of God." European Journal of Jewish Studies 14, no. 1 (March 10, 2020): 73–96. http://dx.doi.org/10.1163/1872471x-11411083.

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Abstract Since Emmanuel Levinas declared in Totality and Infinity (1961) that Franz Rosenzweig’s The Star of Redemption is “too often present” in his own work “to be cited,” an uninterrupted affinity between the two authors has been assumed. Nevertheless, throughout his æuvre, Levinas frequently underlines the philosophical differences marking his and Rosenzweig’s thought. In this article, I endeavor to demonstrate that the concept of redemption and salvation are wholly incompatible in Rosenzweig’s and Levinas’s philosophies. Whereas Rosenzweig pleads for a Jewish redemptive model that turns towards Judaism’s past, Levinas seeks to mobilize Judaism’s salvific potential in the name of a common human future. It is this conjunction between salvation and futurity that allows Levinas to establish a notion of the Kingdom of God that can redeem humanity from its own catastrophe after the Shoah.

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Hand, Seán. "Being for every other: Levinas in the anthropocene." Frontiers of Narrative Studies 7, no. 2 (December 1, 2021): 156–75. http://dx.doi.org/10.1515/fns-2021-0009.

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Abstract The essay traces the apparent influence of Emmanuel Levinas on several thinkers concerned in different ways with Anthropocene ethics. It postulates that an application of Levinas’s ideas to the involvement of the human and the non-human challenges and extends the limits of his thought, while considering the occasionally partial and even fundamentally distorting nature of some of these appropriations.

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Cook, Daniel. "The More-Than-Human Other of Levinas’s Totality & Infinity." Journal of French and Francophone Philosophy 30, no. 1 (November 10, 2022): 58–78. http://dx.doi.org/10.5195/jffp.2022.1008.

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Emmanuel Levinas’s writings militate against an ontological way of thinking that he claims dominates the history of European philosophy. In their drive towards truth and knowledge, Levinas argues that thinkers like Kant, Hegel, and Heidegger efface the alterity of the Other, the Other’s “otherness,” by appropriating alterity as a moment of self-consciousness or Being. This ontological thinking, Levinas argues, attempts to violently reduce the unthematizable excess of the Other by systematically assimilating the Other in the concepts of totalizing thought. Levinas articulates his opposition to this tradition at length in Totality & Infinity by insisting upon an irreducible heteronomy: an Other who remains radically outside of any relationship that I might have with them.

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Medina Delgadillo, Jorge. "Dostoevsky’s influence on Emmanuel Levinas’ philosophy." Acta Universitaria 24, no. 2 (May 21, 2014): 27–40. http://dx.doi.org/10.15174/au.2014.516.

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Kim, Kyung-Eun. "A study on Emmanuel Levinas for spirituality of hospitality." Theology and Praxis 78 (February 28, 2022): 159–83. http://dx.doi.org/10.14387/jkspth.2022.78.159.

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