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Rejects Levinas’s argument for the preeminence of ethics in philosophy. “Imagine listening at a keyhole to a conversation with the task of transcribing it, and the result may be a text similar to the present one.” — from Part I: Stagework In a series of meditations responding to writings by Emmanuel Levinas, David Appelbaum suggests that a flawed grammar warrants Levinas to speak of language at the service of ethics. It is the nature of performance that he mistakes. Appelbaum articulates this flaw by performing in writing the act of the philosophical mind at work. Incorporating the voices of other thinkers—in particular Levinas’s contemporaries Jacques Derrida and Maurice Blanchot—sometimes clearly, sometimes indistinctly, Appelbaum creates on these pages a kind of soundstage upon which illustrations appear of what he terms “a rhetorical aesthetic,” which would reestablish rhetoric, rules for giving voice—and not ethics—as the correct matrix for understanding the otherness and beyond-being that Levinas seeks in his work.
This book brings together the most interesting and far-reaching responses to the work of Levinas in three key areas: contemporary feminism, psychotherapy and Levinas's relation to other philosophers.
Emmanuel Levinas (1905-1995) was one of the foremost thinkers of the twentieth century. His work influencing a wide range of intellectuals such as Maurice Blanchot, Jacques Derrida, Luce Irigaray and Jean-Luc Marion.
Emmanuel Levinas (1905-1995) was one of the foremost thinkers of the twentieth century. His work influencing a wide range of intellectuals such as Maurice Blanchot, Jacques Derrida, Luce Irigaray and Jean-Luc Marion.
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
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.
"The best introduction available for students of one of the most important philosophers of this century."--"American Catholic Philosophical Quarterly." (Philosophy)
The thirteen essays collected in this volume investigate the possibility that the word "God" can be understood now, at the end of the twentieth century, in a meaningful way. Nine of the essays appear in English translation for the first time. Among Levinas's writings, this volume distinguishes itself, both for students of his thought and for a wider audience, by the range of issues it addresses. Levinas not only rehearses the ethical themes that have led him to be regarded as one of the most original thinkers working out of the phenomenological tradition, but he also takes up philosophical questions concerning politics, language, and religion. The volume situates his thought in a broader intellectual context than have his previous works. In these essays, alongside the detailed investigations of Husserl, Heidegger, Rosenzweig, and Buber that characterize all his writings, Levinas also addresses the thought of Kierkegaard, Marx, Bloch, and Derrida. Some essays provide lucid expositions not available elsewhere to key areas of Levinas's thought. "God and Philosophy" is perhaps the single most important text for understanding Levinas and is in many respects the best introduction to his works. "From Consciousness to Wakefulness" illuminates Levinas's relation to Husserl and thus to phenomenology, which is always his starting point, even if he never abides by the limits it imposes. In "The Thinking of Being and the Question of the Other," Levinas not only addresses Derrida's Speech and Phenomenon but also develops an answer to the later Heidegger's account of the history of Being by suggesting another way of reading that history. Among the other topics examined in the essays are the Marxist concept of ideology, death, hermeneutics, the concept of evil, the philosophy of dialogue, the relation of language to the Other, and the acts of communication and mutual understanding.
Levinas and the Greek Heritage shows that throughout his career, Emmanuel Levinas always admired and recognized his profound debt to Plato and to the philosophical tradition he initiated, which have been largely transmitted to us by the Neoplatonists, most notably Plotinus and Proclus. How can we read Otherwise than Being or Beyond Essence in any other way than as some sort of Neoplatonic programme, prolonging Plato's Good "beyond being" of the republic VI, 509b, in the direction of the "other man," the one which in his "nudity" and "fragility," opens for us the horizon of a new humanism? There are many ways by which one can attempt to go over and above Being, not only a Greek way (primordially metaphysical), but also a Biblical way (mainly ethical). One of the interests of Levinas' philosophy is to show us the hidden community - and perhaps unavoidable interdependency - of these two approaches. One Hundred Years of Neoplatonism in France shows that during the Twentieth century a retrieval of Neoplatonism is a powerful hidden feature of French philosophy and theology, of spiritual and institutional life. Beginning with Henri Bergson, it passes by way of figures like Maurice Blondel, A.J. Festugire, Henri de Lubac, Jean Trouillard, Henry Dumry, and culminates with Michel Henry, Pierre Hadot, and Jean-Luc Marion. The book examines the particular character Neoplatonism takes in this retrieval, and traces connections between leading figures within the French and Anglophone worlds.