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Useless suffering

In Robert Bernasconi & David Wood (eds.), The Provocation of Levinas: Rethinking the Other. New York: Routledge. pp. 156--167 (1988)

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  1. The acknowledgement of transcendence: Anti-theodicy in Adorno and Levinas.Carl B. Sachs - 2011 - Philosophy and Social Criticism 37 (3):273-294.
    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 solution to the problem of evil, or part of the problem?Nick Trakakis - 2008 - Sophia 47 (2):161-191.
    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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  • Face to face with animals: Levinas and the animal question.Peter Atterton & Tamra Wright (eds.) - 2019 - Suny Press.
    Explores Levinas’s approach to animal ethics from a range of perspectives. This is the first volume of primary and secondary source material dedicated solely to the animal question in Levinas. Drawing on previously unpublished material, including the recent discovery and digitization of the original French recording of an interview with Levinas that took place in 1986, it seeks to give fresh impetus to the debate surrounding the moral status of animals in Levinas’s work. The book offers ten essays by leading (...)
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  • Isaiah Berlin and William James: Tragedy, Tragicomedy, Comedy.Charles Blattberg - 2021 - The Pluralist 16 (3):65-86.
    While both Isaiah Berlin and William James are widely seen as pluralists, this paper contends that neither is a pluralist tout court. Berlin certainly is a pluralist when it comes to morality and politics, but he is a monist when it comes to nature. And James is, paradoxically, both a pluralist and a monist as regards all of reality. These claims are advanced by showing how both thinkers’ approaches contrast with those of monists, not least Plato, Hegel, and Nietzsche. They (...)
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  • Evil's Inscrutability in Arendt and Levinas.Imge Oranli - 2018 - Science Et Esprit 70 (3):341-362.
    Since 2001, Continental philosophical studies of evil suggest that we are forced to rethink the category of evil as we face acts of terrorism on a global scale. In light of this suggestion, this article traces the idea of the “inscrutability of evil” as a common lens through which we associate the category of evil with the phenomena we identify as evil. This idea finds its first modern formulation in Kant’s theory of radical evil. I argue that Hannah Arendt and (...)
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  • All our relations: Levinas, the posthuman, and the more-than-human.Matthew Calarco - 2019 - Angelaki 24 (3):71-85.
    The aim of this essay is to examine the status and promise of Emmanuel Levinas’s humanism for a posthuman and more-than-human age. I suggest that, even though Levinas’s approach partially r...
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  • Fontenelle, Malebranche et les limites de la philosophie.Mitia Rioux-Beaulne - 2018 - Science Et Esprit 70 (1):81-99.
    L’hypothèse de travail qui régit cette contribution est que les discussions sur les rapports entre théologie et philosophie forment un thème récurrent dans la réception de Malebranche depuis les premières lectures de La Recherche de la vérité, et que cela s’explique par la rupture qu’il provoque avec les horizons d’attente des philosophes et théologiens. Rupture qui tient largement à l’enchevêtrement singulier des registres discursifs que présente son argumentaire. C’est là, nous semble-t-il, l’intérêt indéniable de la lecture – plutôt négligée par (...)
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  • Infinite Responsibility in the Bedpan: Response Ethics, Care Ethics, and the Phenomenology of Dependency Work.Joel Michael Reynolds - 2016 - Hypatia 31 (4):779-794.
    Drawing upon the practice of caregiving and the insights of feminist care ethics, I offer a phenomenology of caregiving through the work of Eva Feder Kittay and Emmanuel Lévinas. I argue that caregiving is a material dialectic of embodied response involving moments of leveling, attention, and interruption. In this light, the Levinasian opposition between responding to another's singularity and leveling it via parity-based principles is belied in the experience of care. Contra much of response ethics’ and care ethics’ respective literatures, (...)
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  • Moments of Disruption: Levinas, Sartre, and the Question of Transcendence.Kris Sealey - 2013 - Albany: State University of New York Press.
    _Explores the ethical and political implications of Levinas’s and Sartre’s accounts of human existence._.
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  • The phenomenology of chronic pain: embodiment and alienation.Fredrik Svenaeus - 2015 - Continental Philosophy Review 48 (2):107-122.
    This article develops a phenomenological exploration of chronic pain from a first-person perspective that can serve to enrich the medical third-person perspective. The experience of chronic pain is found to be a feeling in which we become alienated from the workings of our own bodies. The bodily-based mood of alienation is extended, however, in penetrating the whole world of the chronic pain sufferer, making her entire life unhomelike. Furthermore, the pain mood not only opens up the world as having an (...)
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  • Racism: On the phenomenology of embodied desocialization. [REVIEW]Michael Staudigl - 2011 - Continental Philosophy Review 45 (1):23-39.
    This paper addresses racism from a phenomenological viewpoint. Its main task is, ultimately, to show that racism as a process of “negative socialization” does not amount to a contingent deficiency that simply disappears under the conditions of a fully integrated society. In other words, I suspect that racism does not only indicate a lack of integration, solidarity, responsibility, recognition, etc.; rather, that it is, in its extraordinary negativity, a socially constitutive phenomenon per se . After suggesting phenomenology’s potential to tackle (...)
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  • Levinas and the Anticolonial.Patrick D. Anderson - 2017 - Journal of French and Francophone Philosophy 25 (1):150-181.
    Over the last two decades, the various attempts to “radicalize” Levinas have resulted in two interesting and often separated debates: one the one hand, there is the debate regarding the relationship between Levinas and colonialism and racism, and on the other hand, there is the debate regarding the relationship between Levinas and Judaism. Whether scholars interested in issues of colonialism disregard Levinas's Judaism or use his "subaltern" identity to challenge European hegemony, they do not take seriously the Jewish content of (...)
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  • Kritička teorija i holokaust.Predrag Krstić - 2006 - Filozofija I Društvo 2006 (29):37-77.
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  • Theology from a fractured vista: Susan Neiman's evil in modern thought.Philip J. Rossi - 2007 - Modern Theology 23 (1):47-61.
    Evil in Modern Thought, Susan Neiman's account of the intellectual trajectory of modernity, employs the trope “homeless” to articulate deep difficulties that affirmations of divine transcendence and of human capacities to acknowledge transcendence face in a contemporary context thoroughly marked by fragmentation, fragility, and contingency. The “hospitality” of the Incarnation, which makes a fractured world a place for divine welcoming of the human in all its contingency and brokenness, is proposed as locus for theological engagement with Neiman's appropriation of a (...)
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  • "More than all the others": Meditation on responsibility.Martin Matuštík - 2007 - Critical Horizons 8 (1):47-60.
    This essay examines one aspect of the wide-ranging philosophical background of the intellectual and dissident movement for human rights in one-time communist Czechoslovakia. I shall meditate on Jan Patočka 's finite responsibility, Derrida's aporetic emphasis on the infinite dimension of responsibility, and Lévinasian-Dostoyevskyan ethico-existential variations on in/finite responsibility. Havel alludes to hyperbolic ethics in a parenthetical remark on the birth of "Charta 77", the Manifesto for Human Rights in Czechoslovakia. The question before us is this: which dimension of responsibility appears (...)
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  • Psychopathy: Morally Incapacitated Persons.Heidi Maibom - 2017 - In Thomas Schramme & Steven Edwards (eds.), Handbook of the Philosophy of Medicine. Springer. pp. 1109-1129.
    After describing the disorder of psychopathy, I examine the theories and the evidence concerning the psychopaths’ deficient moral capacities. I first examine whether or not psychopaths can pass tests of moral knowledge. Most of the evidence suggests that they can. If there is a lack of moral understanding, then it has to be due to an incapacity that affects not their declarative knowledge of moral norms, but their deeper understanding of them. I then examine two suggestions: it is their deficient (...)
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  • The violence of the ethical encounter: listening to the suffering subject as a speaking body.Dorothée Legrand - 2017 - Continental Philosophy Review 51 (1):43-64.
    How does the clinical encounter work? To tackle this question, the present study centers on the paradigmatic clinical encounter, namely, psychoanalysis, paradigmatic in that it is structured by the encounter itself. Our question thus becomes: how does the clinical encounter work, when its only modality is speech? By reading Jacques Lacan and Emmanuel Levinas together, we better identify how speech sets up as subjects those who address one another and how this subjectivation touches the suffering body specifically. In this framework, (...)
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  • On ethics and feminism: Reflecting on Levinas’ ethics of non-(in)difference.Vikki Bell - 2001 - Feminist Theory 2 (2):159-171.
    In this article I argue that, if one is persuaded by the arguments of Emmanuel Levinas, the pursuit of something called ‘ethical feminism’ is rendered difficult, for, according to Levinas, there is a hiatus between ethics and politics in so far as politics does not flow from ethics. Indeed, politics obliges one to engage in the non-ethical, so that the ethical cannot be understood as a basis for feminist politics. I contend that one can argue that it is in the (...)
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  • Derrida Brings Levinas to Kant.Miriam Bankovsky - 2005 - Philosophy Today 49 (2):156-170.
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  • Messianism’s contribution to political philosophy: peace and war in Levinas’s Totality and Infinity.Hanoch Ben-Pazi - 2017 - International Journal for Philosophy of Religion 81 (3):291-313.
    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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  • Bioethics as a Western Culture-Bound Syndrome.Michael A. Weingarten - 2011 - The European Legacy 16 (3):327-337.
    In this article I argue that the four guiding principles of medical ethics—autonomy, beneficence, non-maleficence, and justice—reflect the values of western culture, but do not necessarily apply outside of it. Western medical practitioners faced with the care of nonwestern patients need to examine their own prejudices in order to accept, not merely tolerate, other values. Acceptance of the other requires that the doctor welcome the patient as one welcomes a guest, openly and equally, with a willingness to listen and to (...)
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  • Is Levinas’s Philosophy a Response to the Holocaust?Joshua Shaw - 2010 - Journal of Jewish Thought and Philosophy 18 (2):121-146.
    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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  • Wittgenstein's Ethics and Modern Warfare.Nil Santiáñez - 2018 - Wilfrid Laurier Press.
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  • Power from indirect pain: a historical phenomenology of medical pain management.Domonkos Sik - 2020 - Continental Philosophy Review 54 (1):41-59.
    The article aims at reconstructing how pain is used in contemporary societies in the process of engraving power. Firstly, a social phenomenological analysis of pain is conducted: Husserl’s and Merleau-Ponty’s ideas are used for clarifying the experience of pain itself; Elaine Scarry’s analyses are overviewed in order to reconstruct how pain contributes to the establishing of power. Secondly, this complex approach is applied in early modern context: the parallel processes of the decline of a transcendental and the emergence of a (...)
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  • Kant and Schelling on the ground of evil.Dennis Vanden Auweele - 2019 - International Journal for Philosophy of Religion 85 (2):235-253.
    Schelling’s views of evil in Philosophical Inquiries into the Nature of Human Freedom is usually thought of as a radicalization of Kant’s argument for the propensity to evil in human nature in Religion within the Bounds of Mere Reason. In this paper, I argue that Kant does not provide a full transcendental deduction for the ground of evil in human nature because this would give a rational reason for there to be evil, Schelling provides a theological–metaphysical reconstruction of Kant’s argument (...)
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  • The moment of self-transformation: Kierkegaard on suffering and the subject.Samuel Cuff Snow - 2016 - Continental Philosophy Review 49 (2):161-180.
    In his self-published periodical The Moment, Søren Kierkegaard warns his reader against the possibility of “useless suffering”. Not only that, he urges the reader to make use of her suffering. Taking this caution as a point of departure, I investigate the pseudonymous Johannes Climacus’ deliberations on ethico-religious suffering in the Postscript. I demonstrate that Climacus construes suffering as useful, and with that outlines an economy of suffering that Kierkegaard delineates across his pseudonymous and non-pseudonymous work. The paradigmatic expression of this (...)
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  • (1 other version)Before the Voice of Reason: Echoes of Responsibility in Merleau-Ponty's Ecology and Levinas's Ethics.David Michael Kleinberg-Levin - 2009 - State University of New York Press.
    _Provides a critique of reason, demanding that we take greater responsibility for nature and other people._.
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  • The Art of Useless Suffering.Andrew Edgar - 2007 - Medicine, Health Care and Philosophy 10 (4):95-405.
    The purpose of this paper is to explore the role that modernism in the arts might have in articulating the uselessness and incomprehensibility of physical and mental suffering. It is argued that the experience of illness is frequently resistant to interpretation, and as such, it will be suggested, to conventional forms of artistic expression and communication. Conventional narratives, and other beautiful or conventionally expressive aesthetic structures, that presuppose the possibility and desirability of an harmonious and meaningful resolution to conflicts and (...)
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  • Re-thinking pathways from ethics to politics with Emmanuel Levinas: how can Levinas' radical re-grounding of ethics contribute to a radical transformation of the political?Joshua Lawes - 2022 - Dissertation, University of Sussex
    The project of this thesis is to provide a novel reading of the work of Emmanuel Levinas to extract theoretical resources that can help address the numerous crises of the contemporary world. Beginning from the premise that the world is in a state of multiple crises and that current political groups and institutions are failing to find adequate responses, I argue that Levinas’ thought provides radically different, and often unsettling, contributions to these discussions. I first review the areas where Levinas (...)
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  • Bodies, Authenticity, and Marcelian Problematicity.Jill Hernandez - 2021 - In Cynthia D. Coe (ed.), The Palgrave Handbook of German Idealism and Phenomenology. Palgrave-Macmillan. pp. 85-106.
    This chapter explores Marcel’s relationship with German idealism, the impact idealism had on his existentialism, his philosophical evolution beyond idealist conceptions of objectivity and consciousness, and his own move towards the authentic “ethical self,” whose goal is a reciprocal, intersubjective relationship with others who are freely seeking the inner meaning of experience. It will argue that the authentic self is fundamentally personal because it is embodied, non-objective, and creates opportunities for others to existentially flourish. The continuing progress of the ethical, (...)
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  • The Problem of Suffering and the Sociological Task of Theodicy.Iain Wilkinson & David Morgan - 2001 - European Journal of Social Theory 4 (2):199-214.
    Once the preserve of philosophy and theology, what Weber called `the problem of theodicy' - the problem of reconciling normative ideals with the reality in which we live - recurs in the social sciences in the secular form of `sociodicy'. Within a functionalist framework, sociodicies have offered legitimizing rationalizations of social adversities, inequalities and injustice, but seldom address the existential meaning and ethical implications of human affliction and suffering in social life. We suggest that an apparent indifference to these questions (...)
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  • The Meanings of Suffering.Stan van Hooft - 1998 - Hastings Center Report 28 (5):13-19.
    Western thinkers have usually falsified our experience of suffering in trying to make sense of it. In a postmodern age, their accounts seem implausible. We need a way of making sense of suffering while admitting its horror.
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  • The expert patient: Illness as practice.Andrew Edgar - 2005 - Medicine, Health Care and Philosophy 8 (2):165-171.
    Abstract.This paper responds to the Expert Patient initiative by questioning its over-reliance on instrumental forms of reasoning. It will be suggested that expertise of the patient suffering from chronic illness should not be exclusively seen in terms of a model of technical knowledge derived from the natural sciences, but should rather include an awareness of the hermeneutic skills that the patient needs in order to make sense of their illness and the impact that the illness has upon their sense of (...)
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  • (1 other version)Before the Voice of Reason: Echoes of Responsibility in Merleau-Ponty’s Ecology and Levinas’s Ethics.David Michael Kleinberg-Levin - 2008 - State University of New York Press.
    "Before the Voice of Reason is a phenomenological critique of reason grounded in our experience of the voices that already address us and summon us prior to the ...
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  • Suffering-based medicine: practicing scientific medicine with a humanistic approach.Auro del Giglio - 2020 - Medicine, Health Care and Philosophy 23 (2):215-219.
    Suffering, defined as a state of undergoing pain, distress or hardship, is a multidimensional concept; it can entail physical, psychological and spiritual distress that prompts the sufferer to seek medical attention. As a construct originating from and unique to each patient, no patient’s suffering is equal to another’s or completely reducible to any generalizable frame of understanding. As it happens in a common medical encounter, the suffering patient requires an anamnesis provided by attentive and comprehensive listening to both the said (...)
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  • ‘The Passion of Israel’: the True Israel According to Levinas, or Judaism ‘as a Category of Being’.Michael Fagenblat - 2015 - Sophia 54 (3):297-320.
    Across four decades of writing, Levinas repeatedly referred to the Holocaust as ‘the Passion of Israel at Auschwitz’. This deliberately Christological interpretation of the Holocaust raises questions about the respective roles of Judaism and Christianity in Levinas’ thought and seems at odds with his well-known view that suffering is ‘useless’. Basing my interpretation on the journals Levinas wrote as a prisoner of war and a radio talk he delivered in September 1945, I argue that his philosophical project is best understood (...)
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  • I Am My Brother’s Keeper: Communitarian Obligations to the Dying Person.Jason T. Eberl - 2018 - Christian Bioethics 24 (1):38-58.
    Contemporary arguments concerning the permissibility of physician-assisted suicide [PAS], or suicide in general, often rehearse classical arguments over whether individual persons have a fundamental right based on autonomy to determine their own death, or whether the community has a legitimate interest in individual members’ welfare that would prohibit suicide. I explicate historical arguments pertaining to PAS aligned with these poles. I contend that an ethical indictment of PAS entails moral duties on the part of one’s community to provide effective means (...)
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  • The phenomenology of suffering in medicine and bioethics.Fredrik Svenaeus - 2014 - Theoretical Medicine and Bioethics 35 (6):407-420.
    This article develops a phenomenology of suffering with an emphasis on matters relevant to medical practice and bioethics. An attempt is made to explain how suffering can involve many different things—bodily pains, inability to carry out everyday actions, and failure to realize core life values—and yet be a distinct phenomenon. Proceeding from and expanding upon analyses found in the works of Eric Cassell and Elaine Scarry, suffering is found to be a potentially alienating mood overcoming the person and engaging her (...)
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  • Art and Impowerment: Levinas, Nietzsche, and the Ethics of Literary Discourse.Henry McDonald - 2010 - The European Legacy 15 (4):439-465.
    This article draws on the profound affinities between the thought of Levinas and Nietzsche to argue that aesthetics plays a major role in Levinas's ethical philosophy. As in the case of Nietzsche, who called himself “the first tragic philosopher,” aesthetics gives reference to the tragic, yet affirmative content of Levinas's ethics. For both, what Levinas calls the “alterity,” or otherness, of art and literature is located not in an ontological or conceptual “beyond”—in a “spiritual” dimension “which sets itself up as (...)
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  • Education for Critical Community and the Pedagogy of Asylum: Two Responses to the Crisis Of University Education.Leszek Koczanowicz & Rafał Włodarczyk - 2021 - Studies in Philosophy and Education 41 (2):191-209.
    The current heated debate on the deteriorating status of the university raises a range of pertinent questions, including: What role can the humanities play in culture today in the face of the crisis of higher education? To answer this question, the authors begin by problematizing the relationship between culture, the humanities, and education. In the second part of the paper, they examine the changing role of the humanities in conjunction with the understandings of culture, and outline three salient ways in (...)
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  • Between Gadamer and Ricoeur: Preserving Dialogue in the Hermeneutical Arc for the Sake of a God Who Speaks and Listens.Nathan Eric Dickman - 2014 - Sophia 53 (4):553-573.
    Wolterstorff defends the claim not only that ‘God speaks’ through the Bible but also that the reader gains ever new insights upon subsequent readings of it. I qualify this project with the philosophical hermeneutics he rejects—namely that of Gadamer and Ricoeur. Wolterstorff thinks what he calls ‘authorial discourse interpretation’ provides warrant for religious communities believing that ‘God speaks’ to them through a text. In developing this hermeneutic, he dismisses the viability of Gadamer and Ricoeur's approach because, Wolterstorff asserts, their form (...)
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  • Accepting one's punishment as meaningful suffering.Steven Tudor - 2001 - Law and Philosophy 20 (6):581-604.
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  • Hospitality, asylum and education: around Emmanuel Levinas’s Talmudic readings.Rafał Włodarczyk - 2021 - Ethics and Education 16 (3):355-374.
    ABSTRACT In reference to the article by Hanan Alexander ‘Education in nonviolence’, the text takes up the issue of reading Emmanuel Levinas’s Talmudic texts for the philosophy of education. It intends to positively answer the question about the value and potential of such inspiration, focusing on concepts from two of Levinas’s Talmudic readings. The first part of the text is devoted to the characteristics of the intellectual output of the thinker. The second part analyses and discusses Alexander’s commentary on one (...)
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  • Relational Responsibility, and Not Only Stewardship. A Roman Catholic View on Voluntary Euthanasia for Dying and Non-Dying Patients.Paul T. Schotsmans - 2003 - Christian Bioethics 9 (2-3):285-298.
    The Roman Catholic theological approach to euthanasia is radically prohibitive. The main theological argument for this prohibition is the so-called “stewardship argument”: Christians cannot escape accounting to God for stewardship of the bodies given them on earth. This contribution presents an alternative approach based on European existentialist and philosophical traditions. The suggestion is that exploring the fullness of our relational responsibility is more apt for a pluralist – and even secular – debate on the legitimacy of euthanasia.
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  • Rethinking Vulnerability as a Radically Ethical Device: Ethical Vulnerability Analysis and the EU’s “Migration Crisis”.Sylvie Da Lomba & Saskia Vermeylen - 2023 - Human Rights Review 24 (2):263-288.
    We reinvigorate vulnerability theory as a radically ethical device — ethical vulnerability analysis. We bring together fuller vulnerability analysis as theorized by Fineman and Grear in conversation with Levinas and Derrida’s radical vulnerability and the ethics of hospitality to construct a theoretical framework that is firmly anchored in the realities of the everyday that are vulnerability and migration. This novel framework offers a thinking space to subvert approaches to migrants and migration as it compels us to come face-to face with (...)
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  • Can evil create?: Lévinas in conversation with tikkun olam and Kierkegaard.Anna Westin - 2018 - Nordisk judaistik/Scandinavian Jewish Studies 29 (1):39-48.
    In this article, I look at the phenomenological expression of creativity through language as a way of relating to the self and others. Employing the Jewish concepts of the yetzerim, or impulses, philosophically, I suggest that these instances of existential engagement further develop the ethical act of tikkun olam, or the mending of the relational world. Moving beyond theodicies of good and evil, I will develop this account of relation by drawing on Emmanuel Lévinas’s and Søren Kierkegaard’s philosophy of subjectivity. (...)
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  • Developing an ethics of relational responsibility – locating the researcher within the research and allowing connection, encounter and collective concern to shape the intercultural research space.Lisa Hall - 2014 - Ethics and Education 9 (3):329-339.
    The choice to undertake a PhD is essentially the choice of an individual to complete an individual task that carries the name of the researcher as the cognitive authority and reinforces the place of their respective University within the western academy, with all of the structure of power and authority that comes along with that. But what happens when the research itself takes place in an intercultural space, and the rules and values of the academic space stand in contrast to (...)
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  • (1 other version)Banal and Implied Forms of Violence in Levinas' Phenomenological Ethics.Fleurdeliz R. Altez - 2007 - Kritike 1 (1):52-70.
    Despite his final call for peace and "the wisdom of love", Emmanuel Levinas inevitably spoke of violence, and perhaps spoke even more of it. His call for infinite responsibility is actually crystallized through discourse on violence and suffering. We may say that these themes served as catalysts to the standing theory and, ethically, to any responsible Self. Violence, at least as a concept, poses itself as a significant presence to Levinas' plantilla while it reaches unexplored dimensions that await phenomenology and (...)
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  • Sensibility and clinical understanding.Per Nortvedt - 2008 - Medicine, Health Care and Philosophy 11 (2):209-219.
    This paper argues that there is a dimension of human consciousness which allows for a pre-intentional and non-cognitive intuition of sensibility. A sensibility which allows for the vulnerability of the human other is by nature characterized by passivity and receptivity. Moreover, sensibility invokes the significance of relating to the human other in an affective way of being touched by his or her pain and suffering. This capacity of being distressed by the distress of another person opens up for ethical responsibility (...)
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  • Now We’re Talking Pedagogy.Wright Tamra - 2019 - In Peter Atterton & Tamra Wright (eds.), Face to face with animals: Levinas and the animal question. Suny Press. pp. 203-223.
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