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Switch to: References
Citations of:
Evil and the temptation of theodicy
In Robert Bernasconi & Simon Critchley (eds.), The Cambridge Companion to Lévinas. New York: Cambridge University Press. pp. 252--267 (2002)
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It is generally recognized that Adorno and Levinas should both be read as urging a rethinking of ethics in light of Auschwitz. This demand should be understood in terms of the acknowledgement of transcendence. A phenomenological account of the event of Auschwitz developed by Todes motivates my use of Cavell’s distinction between acknowledgement and knowledge. Both Levinas and Adorno argue that an ethically adequate acknowledgement of transcendence requires that the traditional concept of transcendence as represented in theodicy must be rejected. (...) |
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Theodicy, the enterprise of searching for greater goods that might plausibly justify God’s permission of evil, is often criticized on the grounds that the project has systematically failed to unearth any such goods. But theodicists also face a deeper challenge, one that places under question the very attempt to look for any morally sufficient reasons God might have for creating a world littered with evil. This ‘anti-theodical’ view argues that theists (and non-theists) ought to reject, primarily for moral reasons, the (...) |
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A common reaction to crises experienced within or brought about by business is to identify a corollary ‘crisis of leadership’ and to call for better leaders. This paper supports the idea that there is a crisis of leadership – but interprets it quite differently. Specifically, I argue that the most ethically debilitating crisis is the fact that we look to leadership to solve organisational ethical ills. There is, I argue, a pressing need to conceptualise a business ethics that is not (...) |
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Este ensayo practica una hermenéutica a Totalidad e infinitoa partir de cinco epígrafes, abocados todos a explorar los múltiples sentidos de la propuesta levinasianaen torno al fundamentotrascendental de lo ético.El primer apartado busca analizar la relación entre lo que Lévinas designa como lafaz del sery el concepto de totalidad; en el epígrafe siguiente se explicita la diferencia existente, en el interior de la comprensión temporal de lo total, entre lohistóricoy loescatológico; en eltercerepígrafe se analizan los móviles que llevan a Lévinas (...) |
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In this article I interpret Améry’s claims about the temporal dimension of trauma in the light of Levinas’s reflections on suffering and responses to suffering—and how both reject the temptation to generate narratives in which pain serves as a step toward transcendence and self-determination. That temptation finds support in Nietzsche’s critique of resentment, which identifies the refusal to forget as pathological, and against which Améry defends himself by demanding a substantive, intersubjective process of working-off the unjust past. I argue that (...) |
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Some commentators have claimed that Emmanuel Levinas's philosophy should be understood as a response to the Holocaust. This study assesses that claim. It begins by clarifying what it means to call his philosophy a “response.” The bulk of the article then analyzes his essay, “Useless Suffering,” one of the few works in Levinas's philosophic oeuvre where he discusses the Holocaust. Levinas is widely read as claiming that there can be no explanation for the Holocaust—that it marks “the end of theodicy.” (...) |
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A common reaction to crises experienced within or brought about by business is to identify a corollary ‘crisis of leadership’ and to call for better (stronger, more thoughtful or, indeed, more ethical and responsible) leaders. This paper supports the idea that there is a crisis of leadership – but interprets it quite differently. Specifically, I argue that the most ethically debilitating crisis is the fact that we look to leadership to solve organisational ethical ills. There is, I argue, a pressing (...) |
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This article explores the significance of the work of Emmanuel Levinas for the philosophy of religion. Levinas is well‐known as the philosopher of the face of the other which provokes infinite responsibility. In his account of ethical responsibility to the other he regularly employs religious references, though rarely with extended explanations. This article considers a variety of interpretations of these religious references. Given the importance of Judaism for Levinas, we first examine whether Levinas should be understood as a philosopher or (...) |
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