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In Ethics as First Philosophy, Adrian P. Peperzak brings together a wide range of essays by leading international scholars to discuss the work of the 20th century French philosopher, Emmanuel Levinas. The first book of its kind, this collection explores the significance of Levinas' texts for the study of philosophy, psychology and religion. Offering a complete account of the most recent research on Levinas, Ethics as First Philosophy is an extraordinary overview of the various approaches which have been adopted in interpreting the work of a revolutionary but difficult contemporary thinker.
In Ethics as First Philosophy, Adrian P. Peperzak brings together a wide range of essays by leading international scholars to discuss the work of the 20th century French philosopher, Emmanuel Levinas. The first book of its kind, this collection explores the significance of Levinas' texts for the study of philosophy, psychology and religion. Offering a complete account of the most recent research on Levinas, Ethics as First Philosophy is an extraordinary overview of the various approaches which have been adopted in interpreting the work of a revolutionary but difficult contemporary thinker.
In Aristotle's Ethics as First Philosophy, Claudia Baracchi demonstrates the indissoluble links between practical and theoretical wisdom in Aristotle's thinking. Referring to a broad range of texts from the Aristotelian corpus, Baracchi shows how the theoretical is always informed by a set of practices, and, specifically, how one's encounter with phenomena, the world, or nature in the broadest sense, is always a matter of ethos.
This work offers a new interpretation of what Levinas means when he says that we are infinitely responsible to the other person.
Investigates the philosophical relationship between Levinas and Heidegger in a nonpolemical context, engaging some of philosophy’s most pressing issues. Although both Levinas and Heidegger drew inspiration from Edmund Husserl’s phenomenological method and helped pave the way toward the post-structuralist movement of the late twentieth century, very little scholarly attention has been paid to the relation of these two thinkers. There are plenty of simple—and accurate—oppositions and juxtapositions: French and German, ethics and ontology, and so on. But there is also a critical intersection between Levinas and Heidegger on some of the most fundamental philosophical questions: What does it mean to be, to think, and to act in late modern life and culture? How do our conceptions of subjectivity, time, and history both reflect the condition of this historical moment and open up possibilities for critique, resistance, and transformation? The contributors to this volume take up these questions by engaging the ideas of Levinas and Heidegger relating to issues of power, violence, secularization, history, language, time, death, sacrifice, responsibility, memory, and the boundary between the human and humanism.
"I am not a particularly Jewish thinker," said Emmanuel Levinas, "I am just a thinker." This book argues against the idea, affirmed by Levinas himself, that Totality and Infinity and Otherwise Than Being separate philosophy from Judaism. By reading Levinas's philosophical works through the prism of Judaic texts and ideas, Michael Fagenblat argues that what Levinas called "ethics" is as much a hermeneutical product wrought from the Judaic heritage as a series of phenomenological observations. Decoding the Levinas's philosophy of Judaism within a Heideggerian and Pauline framework, Fagenblat uses biblical, rabbinic, and Maimonidean texts to provide sustained interpretations of the philosopher's work. Ultimately he calls for a reconsideration of the relation between tradition and philosophy, and of the meaning of faith after the death of epistemology.
Emmanuel Levinas was a significant contributor to the field of philosophy, phenomenology and religion. A key interpreter of Husserl, he stressed the importance of attitudes to other people in any philosophical system. For Levinas, to be a subject is to take responsibility for others as well as yourself and therefore responsibility for the one leads to justice for the many. He regarded ethics as the foundation for all other philosophy, but later admitted it could also be the foundation for theology. Michael Purcell outlines the basic themes of Levinas' thought and the ways in which they might be deployed in fundamental and practical theology, and the study of the phenomenon of religion. This book will be useful for undergraduate and graduate students in philosophy, theology and religious studies, as well as those with a theological background who are approaching Levinas for the first time.
This book explores Levinas's rethinking of the meaning of ethics, justice and the human from a position that affirms but goes beyond the anti-humanist philosophy of the twentieth century
The act of thought-thought as an act-would precede the thought thinking or becoming conscious of an act. The notion of act involves a violence essentially: the violence of transitivity, lacking in the transcendence of thought. . . Totality and Infinity The work of Emmanuel Levinas revolves around two preoccupations. First, his philosophical project can be described as the construction of a formal ethics, grounded upon the transcendence of the other human being and a subject's spontaneous responsibility toward that other. Second, Levinas has written extensively on, and as a member of, the cultural and textual life of Judaism. These two concerns are intertwined. Their relation, however, is one of considerable complexity. Levinas' philosophical project stems directly from his situation as a Jewish thinker in the twentieth century and takes its particular form from his study of the Torah and the Talmud. It is, indeed, a hermeneutics of biblical experience. If inspired by Judaism, Levinas' ethics are not eo ipso confessional. What his ethics takes from Judaism, rather, is a particular way of conceiving transcendence and the other human being. It owes to the philosophy of Franz Rosenzweig and Martin Buber a logos of the world and of the holy, which acknowledges their incom mensurability without positing one as fallen and the other as supernal.
Although Emmanuel Levinas is widely respected as one of the classic thinkers of our century, the debate about his place within Continental philosophy continues. In Beyond: The Philosophy of Emmanuel Levinas, Adriaan Theodoor Peperzak shows Levinas's thought to be a persistent attempt to point beyond the borders of an economy where orderly interests and ways of reasoning make us feel at home--beyond the world of needs, beyond the self, beyond politics and administration, beyond logic and ontology, even beyond freedom and autonomy. Peperzak's examination begins with a general overview of Levinas's life and thought, and shows how issues of ethics, politics, and religion are intertwined in Levinas's philosophy. Peperzak also discusses the development of Levinas's relations with Husserl and Heidegger, demonstrating thematically the evolution of both Levinas's anti-Heideggerian view of technology and his critical attitude toward nature.