81.
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10
Index
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82.
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Richard A. Cohen, Jolanta Saldukaitytė
Editor’s Introduction
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83.
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Irina Poleshchuk
Transcendence and Sensibility:
Affection, Sensation, and Nonintentional Consciousness
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84.
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Abbreviations
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85.
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James McLachlan
The Il y a and the Ungrund:
Levinas and the Russian Existentialists Berdyaev and Shestov
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86.
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Brigitta Keintzel
“Like a Virgin”:
Levinas’s Anti-Platonic Understanding of Love and Desire
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87.
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Jolanta Saldukaitytė
The Strangeness of Alterity
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88.
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Levinas Studies:
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Richard A. Cohen
Levinas on Art and Aestheticism:
Getting “Reality and Its Shadow” Right
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89.
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Levinas Studies:
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11
Rossitsa Varadinova Borkowski
On the Way to Ethical Culture:
The Meaning of Art as Oscillating between the Other, Il y a, and the Third
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90.
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Kevin Houser
Facing the Space of Reasons
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91.
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Levinas Studies:
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11
James Mensch
Europe and Embodiment:
A Levinasian Perspective
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92.
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Levinas Studies:
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11
Chung-Hsiung Lai
On (Im)Patient Messianism:
Marx, Levinas, and Derrida
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93.
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Index
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94.
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About the Contributors
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95.
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James McLachlan
Translation of Levinas’s Review of Lev Shestov’s Kierkegaard and the Existential Philosophy
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96.
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12
François-David Sebbah, Mérédith Laferté-Coutu
The Ethics of the Survivor:
Levinas, A Philosophy of the Debacle
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97.
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Robert Bernasconi, Peter Giannopoulos
Editors' Introduction
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98.
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Lisa Guenther
Dwelling in Carceral Space
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rights & permissions
What is the relationship between prisons designed to lock people in and suburban fortresses designed to lock people out? Building on Jonathan Simon’s account of “homeowner citizenship,” I argue that the gated community is the structural counterpart to the prison in a neoliberal carceral state. Levinas’s account of the ambiguity of dwelling—as shelter for our constitutive relationality, as a site of mastery or possessive isolation, and as the opening of hospitality—helps to articulate what is at stake in homeowner citizenship, beyond the spectre of stranger danger: namely, my own capacity for murderous violence, and my investment in this violence through the occupation of territory and the accumulation of private property. Given the systemic nature of such investments, the meaning of hospitality in the carceral state is best expressed in abolitionist social movements like the Movement for Black Lives, which holds space for a radical restructuring of the world.
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99.
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Joel Michael Reynolds
Killing in the Name of Care
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rights & permissions
On 26 July 2016, Satoshi Uematsu murdered 19 and injured 26 at a caregiving facility in Sagamihara, Japan, making it the country’s worst mass killing since WWII. In this article, I offer an analysis of the Sagamihara 19 massacre. I draw on the work of Julia Kristeva and Emmanuel Levinas to argue that claims about disability experience are insufficient to justify normative projects. In short, disability is normatively ambiguous.
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100.
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Timothy Stock
A Broken Fast:
“The Bread from My Mouth” as Ethical Transcendence and Ontological Drama
abstract |
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rights & permissions
“The gift of bread from my mouth” serves as a byword for “Levinasian ethics,” the precise meaning of which is often taken for granted. It is not at all clear that a prescriptive ethics could ever be derived from these passages; it is also a hyperbole for responsibility. Discussion of this figure almost universally ignores the parallel, and explicitly ethical, discussion of Isaiah 58, where the breaking of bread represents the perplexity of hunger, the rejection of oppression, and the proximity of God. The breaking of bread is not a self-standing account of ethics but is paralleled by the ethics of the broken fast. The “gift of bread from my mouth” helps to explain the repeated references to fasting throughout Levinas’s authorship. The varying figures of the broken bread frame an ontological drama: sensibility, separation, proximity, and diachrony—and presses the sense that possession and the ego are ethically futile, as the alterity of hunger is proximal or “at the core” of the subject.
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