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Switch to: References
Citations of:
A Covenant of Creatures: Levinas's Philosophy of Judaism
Stanford University Press (2010)
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According to Emmanuel Levinas, the individual bears an infinite obligation to the other person. In the Talmudic reading “Judaism and revolution,” Levinas suggests that we move from the ethical encounter to social relationships using contracts—both particular contracts and the social contract. So social relationships are created by limiting obligation, and as a result these relationships can only be practically acceptable, not ethical. Jewish religious practice for Levinas should also be understood as a set of negotiated limits to our infinite obligation. |
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In this paper I analyse the current trends in educational philosophy which utilise Emmanuel Levinas's thought. An ever-growing number of scholars have articulated many different aspects of his thought for educational purposes. I propose that there is a general split between these scholars, those who favour Levinas's philosophical writings and those who favour his confessional writings. I analyse the variegated theories presented by both of these trends and offer a critique largely based on the need for the incorporation of Levinas's (...) |
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This paper explores early Australasian philosophy in some detail. Two approaches have dominated Western philosophy in Australia: idealism and materialism. Idealism was prevalent between the 1880s and the 1930s, but dissipated thereafter. Idealism in Australia often reflected Kantian themes, but it also reflected the revival of interest in Hegel through the work of ‘absolute idealists’ such as T. H. Green, F. H. Bradley, and Henry Jones. A number of the early New Zealand philosophers were also educated in the idealist tradition (...) |
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This paper is a critical review of the most relevant studies about the Levinasian concept of passivity. The purpose is to follow the way in which Levinas’s scholars have dealt with the following aspects: the relation between ethical passivity and the possibility of effective ethical agency, the origin of passivity, and the validity of ethical passivity in the public sphere. As a starting point for future research, I finally argue that the best way to read Levinas’s passive ethics is through (...) |
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I seek to draw out the unique character of Levinas’ theory of recognition by highlighting its transitional character in a double sense. It is transitional, firstly, in that it stands between two models of recognition: the earlier agonistic model of Kojeve and the later model of Honneth which takes as its point of departure a primordial relation of mutual affirmation between individuals. It is transitional secondly in the sense that, while Levinas initially employs the concept of recognition, he is later (...) |
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This paper compares the later Levinas’ notion of “substitution” with Kant’s account of substitution in Religion within the Boundaries of Mere Reason. Kant’s account is modelled on the Christian doctrine of the vicarious substitution of Christ, and some recent commentators on Levinas have argued that Levinas’ account is also similar to this Christian doctrine. By bringing out what I see as major differences between the two accounts, I show that Levinas’ notion of substitution should not be understood in this way. |
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This essay explores the significance of Agamben’s sparse references to medieval Jewish thinkers (that is, the Rishonim) and raises the question as to whether the modern interpretive horizon of “history” is adequate for providing an understanding of these thinkers. |
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This article examines the impact of messianic thought on political philosophy in the theory of philosopher Emmanuel Levinas. Levinas’s work enables us to consider the political not only in terms of contemplation of the tension between the political and the ethical and of the ethical limits of politics but as an attempt to create ethical political thought. Discussion of the tension between the political and the ethical intensifies in wartime and in the context of militaristic thinking. At the same time, (...) |
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This paper focuses on Levinas’s understanding of the social as distinguished from the political. In his neo-phenomenological work, Levinas never conceptualized the difference between the political and the social, because he was more interested in the difference between the ethical and everything else. In his Talmudic Readings, however, with the help of examples or paradigms, he offers a vision of a social domain distinct from the political one. This paper concentrates on the Talmudic Readings to delineate those situations in which (...) |
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This article addresses Emmanuel Levinas's re-conceptualization of Jewish identity by examining his response to a question he himself poses: “In which sense do we need a Jewish science?” First, I attend to Levinas's critique of modern science of Judaism, particularly as it was understood in the critical approaches of the nineteenth-century school of thought, Wissenschaft des Judentums. Next, I detail Levinas's own constructive proposal that would, in his words, “enlarge the science of Judaism.” He retrieved classical textual sources that modern (...) |
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