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Journal articles on the topic 'Lévinas'

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Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Gielarowski, Andrzej. "Transcendencja, immanencja, tajemnica." Rocznik Filozoficzny Ignatianum 25, no. 2 (September 1, 2021): 147–68. http://dx.doi.org/10.35765/rfi.2019.2502.8.

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Artykuł podejmuje tematykę nieanalizowaną dotychczas w polskiej literaturze filozoficzno-religioznawczej, która dotyczy niepoznawalności lub niewidzialności Boga we współczesnej francuskiej fenomenologii religii, traktowanej jako nurt badań (filozoficznych i religioznawczych), w którym ta tematyka znajduje odzwierciedlenie. Autor skupia się na pojęciach transcendencji, immanencji i tajemnicy wypracowanych odpowiednio przez Emmanuela Lévinasa, Michela Henry’ego oraz przez Gabriela Marcela. Dyskusja nad tymi trzema koncepcjami ukazuje, iż transcendencja (Lévinas) i immanencja (Henry) są pojęciami, które jednostronnie realizują zadanie, jakie postawili przed nimi ich autorzy, to znaczy dążenie do „uchronienia” Boga przed uprzedmiotowieniem, do którego prowadzi nieuchronnie metoda fenomenologiczna, zwłaszcza w wersji przedstawionej przez Edmunda Husserla. W opozycji do tej metody pozostają nie tylko Lévinas i Henry, ale także Marcel, który zastosował w celu „uchronienia” Boga od uprzedmiotowienia przez obiektywizujące poznanie intelektualne, pojęcie tajemnicy. Według autora artykułu, to właśnie tajemnica (Marcel), a nie transcendencja (Lévinas) czy immanencja (Henry), jest pojęciem, które, użyte do fenomenologicznego opisu Boga, skutecznie „broni” Go przed uprzedmiotowieniem. Z punktu widzenia fenomenologii religii istotne jest to, że w myśli Marcela Bóg nie ukazuje się jako fenomen (jak uważali także Gerardus van der Leeuw oraz Lévinas i Henry), ale mimo to możliwa jest relacja religijna między człowiekiem a Bogiem, której wyrazem jest modlitwa. Ta rozumiana biblijnie relacja nie może zaistnieć w myśli Lévinasa czy Henry’ego, mimo że ich koncepcje również mają dość silne zakorzenienie w Biblii. Dlatego autor tekstu uważa, że Marcelowska koncepcja tajemnicy lepiej odpowiada oczekiwaniom człowieka wierzącego (homo religiosus) niż koncepcje transcendencji i immanencji odniesione do Boga. Wypracowana przez Gabriela Marcela koncepcja Boga jako Tajemnicy pozwala bowiem na wejście z Nim w relację religijną dzięki kierowanej ku Niemu modlitwie.

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2

Genuis, Katrina. "In the Face of Suffering." Religion and the Arts 23, no. 4 (October 10, 2019): 360–83. http://dx.doi.org/10.1163/15685292-02304002.

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Abstract For Emmanuel Lévinas, concrete circumstances of human suffering problematize abstract conceptions of God. Lévinas considers the face of the suffering Other to be the locus of ethical action and ethics as the realm of transcendence. This article relates Lévinas’s conception of the Other’s suffering face to pragmatic observations about humans’ capacity to respond to suffering, and explores whether artwork depicting faces, photography specifically, may uniquely provoke empathetic, ethical responses in an observer. I argue, using examples from twentieth-century Japanese photographer Shōmei Tōmatsu’s images of Nagasaki nuclear bomb survivors, that images have the capacity to reveal hidden dimensions of human experience and provoke humility through estrangement. Tōmatsu’s photographs may renew a viewer’s vulnerability to the pain of others and re-orient a viewer’s self towards relational selfhood. Ultimately, if God is present in the fabric of face-to-face encounters, as Lévinas suggests, artwork that fosters empathetic human relations bears transcendent significance.

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3

Mičko, Ján. "Koncepcia „nekonečného“ ako možného východiska z krízy identity „ľudského“ u Emmanuela Lévinasa." Verba Theologica 23, no. 1 (2024): 27–46. http://dx.doi.org/10.54937/vt.2024.23.1.27-46.

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This study focuses on Emanuel Lévinas, a representative of the 20th century dialogical philosophy and Jewish theology, who, in breaking down previously familiar philosophical and anthropological constructs, offers in his ethics the possibility of both accepting and understanding the other (of reaching the Other). Although Lévinas drew directly on Martin Buber‘s ideas for his dialogical principle, there are moments in which their conceptions differ significantly from each other (the Other, the Face). The aim of the study is not only to acquaint the reader with Lévinas‘s conception of philosophy and theology, but also with his life and the religious, philosophical, and literary influences that contributed greatly to the development of Lévinas‘s personality and can offer the reflective subject of today a way out of the identity crisis of values and culture caused by the instability of the present.

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4

Sansevero, Bernardo Boelsums Barreto. "Quem é, afinal, Derrida?" Ítaca, no. 19 (January 8, 2012): 41–52. http://dx.doi.org/10.59488/itaca.v0i19.169.

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Resumo: Este trabalho tem como principal referência o texto de Derrida “Violência e metafísica: ensaio sobre o pensamento de Emmanuel Lévinas”. Interessou-me nesse texto a forma como Derrida se aproxima e se distancia do pensamento de Lévinas distanciando-se e aproximando-se de Heidegger. A partir disso, destaco o tema da violência no pensamento heideggeriano para estabelecer um diálogo com a leitura que Derrida faz de Heidegger no fim do texto, um tanto distinta das suas interpretações mais conhecidas do filósofo alemão.Palavras-chave: Derrida, Heidegger, violência.Abstract: This work has as main reference Derrida's text “Violence and metaphysics: an essay about the thought of Emmanuel Lévinas”. In this text I was interested about the way in which Derrida approaches and withdraws Lévinas's thoughts, withdrawing and coming close to Heidegger. From that I highlight the subject “violence” in Heidegger's thought to establish a dialogue with the reading Derrida does of Heidegger in the end of the text, very much distinct from the most known interpretations he does about the German philosopher.Keywords: Derrida, Heidegger, violence.

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5

Hirst, Benjamin Adam. "After Lévinas." European Journal of Social Theory 17, no. 2 (January 22, 2014): 184–98. http://dx.doi.org/10.1177/1368431013516056.

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6

Theojaya, Simeon. "The Exigency of Ethics: Interpolating Lévinasian Proximity into Kant’s Approximation." Journal of Jewish Ethics 8, no. 2 (July 2022): 207–20. http://dx.doi.org/10.5325/jjewiethi.8.2.0207.

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ABSTRACT Kant perceives moral theology as the real, foundational theology (1788, 1817), and Lévinas nominates ethics as the first philosophy (1961, 1982)—or the first foundational theology (Purcell 2006). They emphasize the primacy of ethics over theoretical-speculative theology and ontological reasoning for different reasons. After Lévinas’s critical appraisal of Kant’s revolutionary proposal (1971), scholars have considered some resolutions to the remaining discrepancies related to their disposition toward ontology and reasoning method (Atterton 1999; Steinbock 2009; Truwant 2014). On a larger scale, Llewelyn (2000), Chalier (2002), and Basterra (2015) develop constructive approaches to overlapping themes. This study focuses on Lévinas’s less-discussed idea, i.e., proximity as the signification of infinite responsibility. The author argues that Lévinas’s notion of proximity amounts to Kant’s constant moral approximation—which provides the basis for the exigency of ethics. However, Levinasian proximity promotes radical passivity and does not borrow the premises of Kantian nomistic coherence. Lévinas construes moral approximation as a passive synthesis because infinite responsibility does not stem from the egological free being. Instead, proximity signifies that infinite responsibility arises from the Infinite that encompasses a subject, irrespective of their rationality and experience.

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7

Haché, Étienne, and Matthieu Dubost. "Individualisme et responsabilité selon Emmanuel Lévinas." Dialogue 45, no. 3 (2006): 469–503. http://dx.doi.org/10.1017/s0012217300001025.

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ABSTRACTEmmanuel Lévinas is unquestionably the philosopher of ethics par excellence. One of the major themes of his thought, or rather the key to understanding his work—work that spans over many fields—is one's responsibility toward the Other. This article attempts to reconsider this determining aspect of his writings from the perspective of contemporary individualism. We argue that Lévinas's ethics of responsibility in no way obliterates “the share of the Ego in the eminence of the Other.” On the contrary, in his approach to otherness, he takes the Self entirely into account. In other words, our interpretation is that the commonly held view that Lévinas's philosophy consists of normative interpretation of the human condition leading to the sacrifice of the self is imputable to a misunderstanding caused by the polysemous and ambivalent character of the concept of individualism.

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8

Montenegro Vargas, Gonzalo. "Resonancias políticas de la alteridad. Emmanuel Lévinas y Gilles Deleuze frente a la Institución." Hermenéutica Intercultural, no. 30 (December 14, 2018): 233. http://dx.doi.org/10.29344/07196504.30.1823.

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Resonancias políticas de la alteridad. Emmanuel Lévinas y Gilles Deleuze frente a la InstituciónPolitical resonances of alterity. Emmanuel Lévinas and Gilles Deleuze in front of the Institution Ressonâncias políticas da alteridade. Emmanuel Lévinas e Gilles Deleuze perante a Instituição

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9

Paiua, Márcia. "SUBJETIVIDADE E INFINITO: O DECLÍNIO DO COGITO E A DESCOBERTA DA ALTERIDADE." Síntese: Revista de Filosofia 27, no. 88 (July 22, 2010): 213. http://dx.doi.org/10.20911/21769389v27n88p213-231/2000.

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O presente artigo analisa a idéia de Infinito como re-Ieitura que Lévinas faz do cogito cartesiano. A idéia de Infinito, na leitura filosófica de Lévinas, rompe a subjetividade fechada e revela-se como o fundamento da alteridade, e é capaz de, a partir do Outro, apontar o caminho da filosofia primeira: a ética. A ética se converte para Lévinas no tópos originário da verdade metafísica e na possibilidade de superação da totalidade e da violência.Abstract: This paper analyses the idea of Infinite as a Lévinas' philosophical re-reading of the cartesian cogito. The idea of Infinite in Lévinas' philosophy explodes the closed subjectivity and manifests itself as the foundation of otherness and is able, through the Other, to aim at the First Philosophy: the Etics. The etics becomes for Lévinas the original tópos of the metaphysical truth and the possibility of rupture with the totality and violence.

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10

Lescourret, Marie-Anne. "Desire by Lévinas." Journal of Chinese Philosophy 35, no. 5 (February 19, 2008): 123–32. http://dx.doi.org/10.1163/15406253-03505010.

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11

lescourret, marie-anne. "DESIRE BY LÉVINAS." Journal of Chinese Philosophy 35 (December 2008): 123–32. http://dx.doi.org/10.1111/j.1540-6253.2008.00525.x.

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12

Koch, J. "Het gezicht van de oorlog – het gezicht van de Ander: epifanie van het gelaat in Die son struikel van Dolf van Niekerk." Literator 24, no. 2 (August 1, 2003): 59–82. http://dx.doi.org/10.4102/lit.v24i2.291.

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The face of war – the face of the Other: Epiphany of the visage in Die son struikel by Dolf van Niekerk Traumatic war experiences are crucial in shaping the identity of Diederik Versveld, the main character in Dolf van Niekerk’s Die son struikel (The sun stumbles). In this article I want to explore the war experience that the protagonist has to deal with, its literary adaptation, and the construction of the protagonist’s identity. I indicate that the three stages of Diederik’s development are closely connected to the concrete philosophic contents of the novel. The thought of Emmanuel Lévinas serves as my interpretative framework. Central to Diederik Versveld’s experience of war is the reduction of the subject to merely and impersonally existing, to il y a (“there is”). In my opion Lévinian concepts are useful in outlining the route to a better understanding of the protagonist’s experience of the war. In analysing the processing of the trauma of war Lévinas’ notion of the epiphany of the face of the Other can be helpful. The encounter with the Other in the faces of other people plays a crucial role in Diederik’s attempt to come to terms with his experiences of war and death. In Totalité et Infini (Lévinas, 1961:188) the French philosopher wrote: “The epiphany of the face unlocks humanity”.

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13

Rodrigues, Carla. "A costela de Adão: diferenças sexuais a partir de Lévinas." Revista Estudos Feministas 19, no. 2 (August 2011): 371–87. http://dx.doi.org/10.1590/s0104-026x2011000200004.

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Este artigo apresenta o pensamento de Emmanuel Lévinas sobre o feminino e sobre as diferenças sexuais para explorar o que Jacques Derrida chama de duas possibilidades de leitura de Lévinas. A primeira, androcêntrica, identifica a tradicional separação hierárquica entre masculino e feminino. Na segunda possibilidade de leitura, Derrida enxerga em Lévinas a ampliação do feminino para além da mulher, amplificando as proposições levinasianas do feminino como abertura à alteridade. Lévinas faz do feminino uma figura privilegiada da ética e da alteridade. Derrida partirá desse pensamento levinasiano do feminino para pensar em hospitalidade incondicional, radicalizando essa ideia de abertura ao outro.

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14

Belian, Márcia Bárbara Portella, and Thiago André Moura De Aquino. "A linguagem do Dizer e do Dito em Emmanuel Levinas: considerações introdutórias a De outro modo que Ser." Revista Ágora Filosófica 1, no. 2 (January 26, 2016): 18–33. http://dx.doi.org/10.25247/p1982-999x.2015.v1n2.p18-33.

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Este artigo buscou trazer algumas considerações introdutórias a De Outro Modo que Ser, partindo do diálogo entre Derrida e Lévinas em relação à questão da linguagem ontológica. Vimos que a resposta de Lévinas a Derrida aponta par de conceitos Dizer e Dito, cuja relação marca que o pensamento de Lévinas não é de rejeição do ser, mas de um redirecionamento deste para o sentido da responsabilidade.

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15

Messina, Aïcha Liviana. "SOUFFRANCE ETHIQUE ET SOUFFRANCE TRAGIQUE : L'ELABORATION LEVINASSIENNE DE LA CRITIQUE NIETZSCHEENNE DE LA COMPASSION." Kriterion: Revista de Filosofia 57, no. 134 (August 2016): 379–99. http://dx.doi.org/10.1590/0100-512x2016n13401alm.

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RÉSUMÉ Cet article analyse le problème de la souffrance dans l'œuvre de Lévinas à la lumière de la critique nietzschéenne de la compassion. Il s'agit dans un premier temps de montrer que, bien que la description que fait Lévinas de la souffrance éthique (le souffrir pour Autrui) soit similaire à l'idée nietzschéenne de la souffrance tragique ou inutile, les premiers écrits de Lévinas se concentrent aussi sur les dangers politiques qui resultent de la conception nietzschéenne du corps et de sa vision tragique de la souffrance. Dans un second temps, cet article se propose de montrer que la souffrance éthique telle que la décrit Lévinas ne correspond pas à la façon dont Nietzsche décrit la compassion comme étant une forme de nihilisme (au sens d'une négation de la vie). Il soutient au contraire l'idée que la souffrance éthique chez Lévinas permet d'aller plus loin dans la conception qu'a Nietzsche de l'amitié et de la vie

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16

Murawska, Monika. "Lévinas’s débâcle: Looking for the face(s) of the human in the twenty-first century." Technoetic Arts 20, no. 1 (July 1, 2022): 65–78. http://dx.doi.org/10.1386/tear_00082_1.

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We are living in an age when ‘everything is coming apart at the seams’, as the poet and painter Erna Rosenstein put it. Given this, I analyse the concept of the débâcle formulated and used by the French phenomenologist François-David Sebbah to explore the philosophy of Emmanuel Lévinas. The débâcle connotes catastrophe, fracture, failure, collapse and disintegration, but its semantic range also encompasses the breaking up of ice, escape and ruin. As Sebbah dissects this concept in the context of the philosophy of Lévinas, it comes to tie in with ‘the anonymous rustling of the there is (il y a)’, the abyss of being. Besides discussing the débâcle in the context of Lévinas’s philosophy, I will explore how this concept is relevant to the description of the present, in particular to artistic practices interpretable as revealing the unsteady rhythm of phenomena from which a fragile and unstable structure of meaning emerges. I will also ponder whether thus-conceived the débâcle is perhaps a paradigmatic figure of the present day.

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17

Mendes Viana de Oliveira, Andre Henrique. "EMANUEL LÉVINAS E O “FIM DA ÉTICA”." PÓLEMOS – Revista de Estudantes de Filosofia da Universidade de Brasília 1, no. 1 (May 30, 2012): 20–29. http://dx.doi.org/10.26512/pl.v1i1.11480.

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O presente trabalho tem como objetivo apresentar alguns traços centrais do pensamento do filósofo Emanuel Lévinas, partindo de sua defesa de que a tarefa filosófica é eminentemente uma tarefa de natureza ética e que a concepção de filosofia que encontramos na tradição ocidental, cujo fundamento último reside na razão centrada no sujeito, não oferece uma perspectiva adequada ao tratamento da alteridade. Considerando que, para Lévinas, a alteridade seria o próprio ponto de partida da reflexão filosófica, e que aquela razão absoluta da tradição não é capaz de nos revelar isso, o pensamento de Lévinas apresenta aproximações com um modo de pensar denominado “fim da ética”, aproximações estas que procuraremos tornar claras a partir da confrontação do pensamento de Lévinas com as ideias apresentadas por J. Caputo no seu texto “The End of Ethics”.

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18

Cheng, Chung-Ying. "Lévinas for Chinese Philosophy." Journal of Chinese Philosophy 35, no. 4 (February 19, 2008): 545–47. http://dx.doi.org/10.1163/15406253-03504001.

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19

Ponton, Lionel. "In memoriam - Emmanuel Lévinas." Laval théologique et philosophique 52, no. 1 (1996): 3. http://dx.doi.org/10.7202/400964ar.

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20

García-Baró, Miguel. "El desafío de Lévinas." Signa: Revista de la Asociación Española de Semiótica 5 (February 11, 2022): 21–39. http://dx.doi.org/10.5944/signa.vol5.1996.33057.

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21

Săvinescu, Dan. "Lévinas et l'héritage grec." Chôra 3 (2005): 458–61. http://dx.doi.org/10.5840/chora2005/20063/426.

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22

Sláma, Petr. "Emanuel Lévinas a židovství." AUC THEOLOGICA 6, no. 2 (January 22, 2017): 33–45. http://dx.doi.org/10.14712/23363398.2016.13.

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23

Mauer, Manuel. "Lévinas, lecteur de Bergson." Cahiers critiques de philosophie 7, no. 1 (March 6, 2009): 113–32. http://dx.doi.org/10.3917/ccp.007.0113.

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24

Ferrer, Lesbia. "El humanismo de Lévinas." Revista Digital de Investigación y Postgrado 1, no. 2 (June 4, 2021): 75–84. http://dx.doi.org/10.59654/485q3f69.

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El ensayo parte de la propuesta filosófica de Enmanuel Lévinas, cuya perspectiva gira en torno al reconocimiento del otro y para el otro soportado en valores religiosos y morales que parten hacia una nueva racionalidad más allá de lo ontológico, permitiendo superar los viejos esquemas del humanismo de occidente para dar paso a la otredad y alteridad como forma de convivencia humana. El pensamiento de Lévinas llama a la reflexión en cuanto a las relaciones humanas fundamentadas en un mandato divino, representado en la idea que ese otro es más importante que Yo; siendo entonces la otredad la trascendencia de lo humano para dar paso a lo divino develando la ética como filosofía primera. De la misma manera, a lo largo del ensayo la autora hace un recorrido histórico de la vida del maestro Lévinas, sus estudios, la influencia de sus maestros Husserl y de Heidegger y la importancia del humanismo Levinisiano fundamentado en el amor, la ética, bondad, justicia e inclusión para la construcción de una nueva racionalidad en el contexto educativo venezolano del siglo XXI.

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25

Bonamigo, Gilmar Francisco. "PRIMEIRA APROXIMAÇÃO À OBRA DE EMMANUEL LÉVINAS." Síntese: Revista de Filosofia 32, no. 102 (May 19, 2010): 77. http://dx.doi.org/10.20911/21769389v32n102p77-104/2005.

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Este artigo constitui-se numa breve introdução ao pensamento de Emmanuel Lévinas mediada pela interpretação de três especialistas na obra do filósofo: Jacques Derrida, Ulpiano Vázquez Moro e Catherine Chalier. O estudo pretende apreender os elementos fundamentais do horizonte do autor e da obra e fazer o levantamento dos temas e problemas principais abordados por Lévinas com a pertinente localização das obras que tratam desses temas e problemas.Abstract: This article is a brief introduction to the thought of Emmanuel Lévinas, mediated by the interpretation of three specialists on the philosopher’s work: Jacques Derrida, Ulpiano Vázquez Moro and Catherine Chalier. The study intends to apprehend the fundamental elements present in the author ‘s work and to review the main issues and topics approached by Lévinas, with a clear mention of where they are to be found in his work.

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26

Čepulis, Nerijus. "PHENOMENOLOGY OF HAPPINESS AND ETHICS: FROM ARISTOTLE TO DUNS SCOTUS AND E. LÉVINAS / LAIMĖS IR ETIKOS FENOMENOLOGIJA: NUO ARISTOTELIO IKI DUNSO ŠKOTO IR E. LÉVINO." CREATIVITY STUDIES 5, no. 2 (December 9, 2012): 82–92. http://dx.doi.org/10.3846/20297475.2012.702693.

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In this paper I focus on the most problematic aspects of Aristotelian notion of happiness and ethics. Aristotelian ethics and the Greek wisdom on the whole strove for being, completeness and totality. Such thinking and its total attempt to achieve being, especialy rational being, that often became ideological violence, nowadays is receiving more and more incredulity and criticism. The schoolman of the 13th century Duns Scotus already stated such notions of happiness and ethics that required otherness with its radical transcendence. Also the phenomenologist of the 20th century Emmanuel Lévinas criticizes the Western view of humanity. The total(itarian) consciousness and any systematization in Lévinas’ alternative thinking are ruptured by the ideas of infinity and the other that enable to think otherwise, and outside of being. Santrauka Šiame straipsnyje, atsispiriant nuo Aristotelio laimės sąvokos, siekiama kritiškai apmąstyti klasikinę graikiškąją etikos sampratą. Aristotelio etika, o ir graikiškojoje ontologijoje įsišaknijusi (iš)mintis visada siekė apimti, išbaigti ir imanentiškai suvokti būties visumą. Toks vyraujančia tradicija tapęs mąstymas, pagrįstas conatus essendi ir dažnai neišvengiantis tapti ideologine prievarta, šiandien sulaukia vis daugiau nepasitikėjimo ir kritikos. Ir ne tik šiandien. Jau XIII a. scholastas Dunsas Škotas mąstė apie minėtos laimės ir etikos sampratos alternatyvą, kuri reikalauja kitybės idėjos, nurodančios į tai, kas absoliučiai transcenduoja mąstantįjį subjektą. Taip pat ir XX a. fenomenologas Emmanuelis Lévinas savo kritiką nukreipia į vakarietiškąją ontocentrinę pasaulėvoką ir iš jos išplaukiančią žmogiškumo sampratą. Totalią, sisteminančią ir neišvengiamai totalitarinę sąmonę Lévino alternatyviojoje fenomenologijoje „praplėšia“ begalybės ir kitybės idėjos, padedančios mąstyti kitaip ir anapus buvimo.

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27

Dardeau, Denie. "Lévinas espectro de Derrida: alteridade, rastro, desconstrução." Ítaca, no. 19 (January 8, 2012): 72–85. http://dx.doi.org/10.59488/itaca.v0i19.171.

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Resumo: O presente trabalho tem por intuito abordar o pensamento do filósofo Jacques Derrida a partir da herança da filosofia levinasiana no que tange a questão da alteridade. Será mostrado como Derrida expande a problemática da alteridade em Lévinas, fazendo do outro humano levinasiano, todo outro (tout autre); e serão feitos alguns apontamentos quanto às proximidades e às diferenças que unem tangencialmente essas duas grandes singularidades filosóficas baseando-nos na noção de rastro.Palavras-chave: Emmanuel Lévinas; Jacques Derrida; alteridade; rastro; desconstrução.Abstract: This work intends to discuss the thinking of philosopher Jacques Derrida through the heritage of the Levinasian philosophy, regarding the question of alterity. Will be demonstrated how Derrida expands Lévinas' alterity problematic, making the Levinasian other human, "wholly other" (tout autre); and will be written some notes about the similarities and differences that tangentially unite these two great philosophical singularities, basing them in the notion of trace.Keywords: Emmanuel Lévinas; Jacques Derrida; alterity; trace; deconstruction.

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28

Guedes, Edson Carvalho. "Por uma pedagogia do acolhimento." Tópicos Educacionais 29, no. 1 (July 3, 2023): 42. http://dx.doi.org/10.51359/2448-0215.2023.256857.

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A presente reflexão é uma tentativa de indicar alguns referenciais teóricos que possam servir para a construção de uma pedagogia do acolhimento. Sabemos bem que a educação acontece com vista a um fim: a humanização contínua do humano. Mas que humano? O ponto de partida é a crítica apresentada pelo filósofo Emmanuel Lévinas às filosofias totalizantes. Acreditamos que, apesar do profundo respeito à raízes filosóficas gregas e europeias, Lévinas ousou pensar um humanismo a partir de outra fonte ou racionalidade, mais especificamente, a sabedoria judaica e talmúdica. Nossa intenção é nos concentrar num tipo de humanismo, denominado por Lévinas, de “humanismo do outro homem” e forjar uma pedagogia que chamamos de pedagogia do acolhimento, com vistas à formação do humano disposto a transcender a si mesmo com atitudes e ações de responsabilidade com o outro. Acreditamos que filosofia da alteridade proposta por Lévinas pode trazer para o saber pedagógico uma teoria sobre o cuidado do outrem, numa perspectiva de acolhimento e compromisso.

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Kwietniewska, Małgorzata. "Różnica a metafizyka Emmanuela Lévinasa." Acta Universitatis Lodziensis. Folia Philosophica. Ethica-Aesthetica-Practica, no. 17 (January 1, 2005): 125–37. http://dx.doi.org/10.18778/0208-6107.17.08.

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Cet article se propose d'expliciter synthétiquement la philosphie d'Emmanuel Lévinas afin de mettre en relief ce qui la distingue de la philosophie de la différence représentée par certains penseurs contemporains français, tels Michael Foucault, Gilles Deleuze, Jacques Derrida ou Jean-Luc Nancy. Puisque dans le discours de Lévinas on retrouve un certain nombre de concepts et quelques mécanismes philosophiques qui font écho à la philosophie de la différence, on pourrait croire trop facilement que l'œuvre de Lévinas fait partie d'un grand project philosophique englobant le travaux de tous les penseurs de la différence. Or, malgré plusieurs affinités terminologiques et quelques opérations démonstratives rapprochant la position de Lévinas de celle des philosophes de la différence, il serait fautif de les assimiler. Le projet de Lévinas reste profondément ancré dans la tradition juive, tandis que la philosophie de la différence puise surtout dans la tradition philosophique de la Gréce antique où l'on a associé opur la premiére fois la notion de savoir et celle de pouvoir par l'intermédiaire de la métaphore héliocentrique. Pour Lévinas une telle conception du savoir s'accompagne nécessairement de la violence et contourne l'espace éthique qui est – à ses yeux – le seul espace efficace pour la réflexion philosophique. Il élabore dons sa propre philosophie premiére en tant qu'éthique fondamentale faisant appel à des vertus prônées par la théologie judaїque. D'un autre côté, sa critique touche aussi à des tentatives philosophiques récentes de déconstruire la métaphysique traditionnelle occidentale à l'aide de quasi concepts de différence. Par ce double geste critique, Lévinas se distancie non seulement du camp des traditionalistes métaphysiques mais aussi du camp des «réformateurs». Extériorisé dans son individualisme, il ne s'aperçoit même pas qu'il ne peut pas se passer des apports culturels de l'Occident. Par exemple pour critiquer la tradition grecque, il se sert des termes grecs : philosophie, métaphysique, etc. En plus, dans ses constructions ontologiques et axiologiques, il a constamment recours à des schémes philosophiques élaborés par des anciens maîtres à penser d’origine grecque. Sans nuire à la valeur intégrale de son œuvre, les inconséquences et la calques philosophiques de Lévinas nous forcent à nous reposer sincèrement la question difficile de notre «nationalité» philosophique. Cette question – articulée d'ailleurs pour la première fois par Jacques Derrida dans Violence et métaphysique – reste toujours ouverte : «Sommes-nous des Grecs? Sommes-nous des Juifs? Mais qui, nous? [...]».

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Karmy Bolton, Rodrigo. "Lévinas y el sionismo. Notas sobre geopolítica en el pensamiento de Emmanuel Lévinas." Daimon, no. 64 (March 24, 2015): 101. http://dx.doi.org/10.6018/daimon/173251.

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El presente texto tiene por objetivo iniciar una reflexión en torno a la vertiente sionista que impregna la problemática de la ética en el trabajo de Emmanuel Lévinas. Nuestra tesis es que 1) el pensamiento de Lévinas es inseparable del sionismo que le acompaña, y 2) que la adopción levinasiana del sionismo constituiría el síntoma que exhibe la inversión del trabajo de su “maestro” Martin Heidegger en la que el discípulo elaboraría una nueva “geopolítica” característica de la época post-Segunda Guerra Mundial.

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De Meneses, Ramiro Délio Borges, and Ana M. Machado Gonçalves Reis. "Responsabilidade em Kant e em Lévinas: entre os conceitos e os fundamentos [Responsability according to Kant and to Lévinas: between the concepts and the foundations]." Revista Ágora Filosófica 9, no. 2 (January 25, 2012): 103–26. http://dx.doi.org/10.25247/p1982-999x.2009.v1n2.p103-126.

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Segundo Kant, a responsabilidade é o desempenho formal da liberdade. Emprimeiro lugar, está a liberdade e só depois virá a responsabilidade, segundo aCrítica da Razão Prática, segundo o imperativo categórico da razão prática. Porém,para Lévinas, no âmbito da fenomenologia religiosa, primeiro encontramose vivemos a responsabilidade, para só depois surgir a liberdade. A responsabilidadeserá um dar prioridade ao Outro. Será um sofrer com Ele e por Ele. Todavia,em Kant, pelo conceito de Freiheit , existe uma ética deontológica, enquantoque, na perspectiva de Lévinas, surge, pela sua fenomenologia bíblica, umaética da responsabilidade, como filosofia primeira, cuja ética será a metafísica.Palavras-chave: Kant; Lévinas; responsabilidade; liberdade; moralidade.

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Bernardo, Fernanda. "Justiça’s: ambiguidades – da justiça à justiça em Emmanuel Lévinas." Revista Ética e Filosofia Política 1, no. 25 (January 5, 2023): 108–43. http://dx.doi.org/10.34019/2448-2137.2022.39960.

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Este breve ensaio tenta enunciar as razões teórico-filosóficas pelas quais a ambiguidade é também o timbre da justiça no âmbito do pensamento e da obra de Emmanuel Lévinas, enunciando igualmente as implicações de uma tal ambiguidade no campo do instituído. Palavras-chave: Lévinas, Justiça, Ética, Outro, Terceiro.

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Słomka, Jan. "Emmanuel Lévinas. Praise of atheism." Acta Universitatis Lodziensis. Folia Litteraria Polonica 59, no. 4 (December 30, 2020): 129–46. http://dx.doi.org/10.18778/1505-9057.59.08.

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Lévinas presents atheism as the original good condition of the soul before acknowledging or rejecting God. Such description is closely linked to the notion of separation. Man is a created being, but a separated one, self-contained, though not absolute. Even if not causa sui, he may exist on his own. The description is radically different from that by Augustine, who refers to creation as the participation of man in God. Similarly, there is an almost literal contradiction between the statement by Lévinas and the words of Tertullian, claiming that the soul is Christian by nature. A comparison of Levinas’ text with the theology of Karl Rahner also points to significant differences. Rahner presents the awareness of God as a transcendental, unthematic experience. Lévinas also states that the awareness of God is unthematic, however, he does not share Rahner’s description of the experience of God as the primary transcendental experience. According to Lévinas, God comes from outside through the face of the Other. Levinas’ analyses seem highly interesting for fundamental theology and the theology of spirituality.

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Wolff, Ernst. "Le mal, le destin et l’éthique. Levinas et le Voyage au bout de la nuit de Céline." Analyses 41, no. 2 (January 11, 2011): 133–45. http://dx.doi.org/10.7202/045166ar.

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Dans son oeuvre, Lévinas procède à une analyse de la présence ambiguë des autres, dont le sens vacille entre ontologie et éthique. Selon lui, l’être est le mal ; l’altérité de l’autre, le bien au-delà de l’être. Il est possible de voir en Céline une influence sur l’idée que Lévinas se fait de l’être. Aucune lecture lévinassienne de Céline n’est reconstituable. Quelques rares références nous permettent toutefois d’entrevoir, d’une part, une approbation de la perspective cynique de l’univers présenté dans Voyage au bout de la nuit et, d’autre part, un accord sur « l’anti-humanisme » présent dans le même ouvrage. Nous chercherons d’abord à confirmer l’influence de Céline sur Lévinas sur le point indiqué, puis nous analyserons cette influence en comparant des textes choisis ; enfin, nous montrerons brièvement que si cette thèse est correcte, l’utilisation que Lévinas fait de Céline est en accord avec ses pensées sur la littérature en général. L’argument s’achèvera sur une question concernant la possibilité d’un accord partiel entre le romancier et le philosophe sur la nature de l’éthique.

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Menezes, Magali Mendes de. "Emmanuel Levinas e Maurice Blanchot: a amizade (nos) permite sobreviver." Revista Ética e Filosofia Política 1, no. 25 (January 5, 2023): 25–39. http://dx.doi.org/10.34019/2448-2137.2022.39956.

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O texto fala da amizade como inspiração filosófica, mas também como inspiração da vida. Os filósofos e filósofas são “amigos da sabedoria”, mas não necessariamente sábios. Contudo, ao nos aproximarmos do pensamento de Emmanuel Lévinas e Maurice Blanchot, percebemos o exercício profundo do pensamento, feito de cumplicidade intelectual. A amizade entre Lévinas e Blanchot é o fio condutor da escrita. Durante muito tempo foram distantes politicamente. Blanchot apoiou o nazismo enquanto Lévinas escrevia e vivia sobre as consequências do nazismo. Diante de uma admiração filosófica que ambos passam a nutrir, Blanchot muda suas posições. Percebe um tempo de morte, tema que atravessa seus escritos. Entre proximidades e distanciamentos acompanhamos suas conversas infinitas que trazem a filosofia e a literatura como matéria-prima para os inúmeros diálogos tecidos. Suas obras erguem questões e respostas aos estes diálogos. A linguagem torna-se não somente o meio pelo qual se constitui e se faz a defesa do pensamento, mas é ética, filosofia primeira, único caminho possível para existirmos enquanto comunidade. Palavras-chaves: Lévinas, Blanchot, Amizade, Linguagem, Ética.

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Losada Sierra, Manuel. "La política como estado de guerra una crítica desde la ética." Revista de relaciones internacionales, estrategia y seguridad 1, no. 2 (September 17, 2006): 29–52. http://dx.doi.org/10.18359/ries.205.

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El presente artículo presenta la posición política de Emanuel Lévinas a partir de su crítica al pensamiento occidental. Para nuestro autor, la política es ontología y, por lo tanto, violencia y opresión. Ontología y política son las dos caras de la misma moneda. La primera es la posición teórica que ha desconocido la presencia del Otro, que para Lévinas es fundamentalmente el pobre, el desterrado, el marginado; y la segunda es la facticidad del estado de guerra que suprime con la violencia, la dignidad del ser humano. Para entender el pensamiento político de Lévinas, es necesario entender su crítica a la filosofía occidental. Este será el camino que tomará el presente artículo.

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Bernardo, Fernanda. "E. Lévinas – Da meta‑ética à política." Revista Filosófica de Coimbra 30, no. 60 (October 29, 2021): 215–34. http://dx.doi.org/10.14195/0872-0851_60_1.

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Filósofo da ética (da alteridade) repensada em termos de meta‑ética, Emmanuel Lévinas é muitas vezes acusado de esquecimento do político – este texto ensaia demonstrar que o repensar meta‑ ontológico da ética filosófica por Lévinas implica também um repensar do político e do instituído em geral a partir da incondicionalidade do primado da «meta‑ ética» ou da «justiça».

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Paiva, Márcio Antônio de, and Luiz Fernando Pires Dias. "A METAFÍSICA DA ALTERIDADE DE EMMANUEL LÉVINAS." Sapere Aude 6, no. 12 (January 1, 2016): 465. http://dx.doi.org/10.5752/p.2177-6342.2015v6n12p465.

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RESUMOO objetivo deste artigo é apresentar o itinerário percorrido por Emmanuel Lévinas na elaboração de um novo sentido para a palavra “Metafísica”. O filósofo lituano se distancia da interpretação tradicional, que considera tal vocábulo como definidor de uma das raízes da árvore da filosofia ocidental, ou como caracterizador da ciência do ente enquanto ser. Lévinas, de modo original, situa o significado da Metafísica no horizonte da transcendência ética, rumo ao Outro, promovendo, desta forma, uma verdadeira “revolução copernicana”, que concede à ética o status de filosofia primeira. Coadunada a essa perspectiva, no campo da linguagem, o filósofo desenvolve uma alternativa à violência da determinação ontológica, localizando a palavra no âmbito da escuta do dizer originário, configurado no rosto do outro homem.PALAVRAS-CHAVE: Lévinas, Metafísica, Ética e Alteridade.

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Cardoso, Nangel Gomes, and Deilton Ribeiro Brasil. "The transparency as a sustainability tool according to the Emmanuel Lévinas ethics of alterity." Anuario da Facultade de Dereito da Universidade da Coruña 26 (December 14, 2022): 89–107. http://dx.doi.org/10.17979/afdudc.2022.26.0.8949.

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Based on an analysis of the theory of ethics of alterity enshrined by Emmanuel Lévinas, this study identifies some challenges for the transparency system of public finances in Brazil. With the ambit of subsidizing the analysis, the work lists the Sustainable Development Goals approved by the United Nations, as well as the relevance of the principle of transparency as a sustainability mechanism. It's established the primary idea of sustainability to support the entire study and, as per such premises, it's promoted an appraisal of the most relevant points of Lévinas' theory on overcoming the purely ontological standard for the perspective of alterity ethics. Ultimately, the work points out aspects of Lévinas' theory that could positively influence the improvement of the monitoring system for public resources management.

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Ponton, Lionel. "LÉVINAS, Emmanuel, Transcendance et intelligibilité." Laval théologique et philosophique 41, no. 1 (1985): 115. http://dx.doi.org/10.7202/400145ar.

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Desroches, Daniel. "LÉVINAS, Emmanuel, Transcendance et Intelligibilité." Laval théologique et philosophique 54, no. 3 (1998): 630. http://dx.doi.org/10.7202/401199ar.

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Plourde, Simonne. "Emmanuel Lévinas : une éthique déconcertante." Laval théologique et philosophique 55, no. 2 (1999): 205. http://dx.doi.org/10.7202/401231ar.

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BERNET, Rudolf. "Lévinas et l'ombre de Heidegger." Revue Philosophique de Louvain 100, no. 4 (November 1, 2002): 786–93. http://dx.doi.org/10.2143/rpl.100.4.710.

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LAROCHELLE, Gilbert. "Liberté et justice chez Lévinas." Revue Philosophique de Louvain 102, no. 4 (October 10, 2004): 583–609. http://dx.doi.org/10.2143/rpl.102.4.516902.

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DUBOST, Matthieu. "Emmanuel Lévinas et la littérature." Revue Philosophique de Louvain 104, no. 2 (May 1, 2006): 288–311. http://dx.doi.org/10.2143/rpl.104.2.2016141.

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Bloechl, Jeffrey. "Lévinas, Daniel Webster, and Us." International Philosophical Quarterly 38, no. 3 (1998): 259–73. http://dx.doi.org/10.5840/ipq199838320.

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Matysová, Daniela. "Emmanuel Lévinas: Domov a umění." AUC PHILOSOPHICA ET HISTORICA 2020, no. 2 (August 2, 2021): 263–70. http://dx.doi.org/10.14712/24647055.2021.12.

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Krassóy, Ákos. "Lévinas and the aesthetic event." Studia Phaenomenologica 7, no. 9999 (2007): 319–47. http://dx.doi.org/10.5840/studphaen20077special44.

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Pfeffer, Renato Somberg. "JUDAÍSMO E FENOMENOLOGIA EM LÉVINAS." Revista de Teologia e Ciências da Religião da UNICAP 5, no. 1 (2015): 271–85. http://dx.doi.org/10.20400/p.2237-907x.2015v5n1p271.

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Souza, José Tadeu Batista de. "Hermenêutica e Alteridade em Lévinas." Aufklärung: journal of philosophy 1, no. 1 (April 8, 2014): 161–78. http://dx.doi.org/10.15440/arf.2014.18465.

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