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Displaying: 101-120 of 127 documents

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101. Levinas Studies: Volume > 5
Jean-Michel Salanskis The Early Levinas and Heidegger
102. Levinas Studies: Volume > 5
Alphonso Lingis The Environment: A Critical Appreciation of Levinas’s Analysis in Existence and Existents
103. Levinas Studies: Volume > 5
Peter Atterton Editor’s Introduction: The Early Levinas (1930–49) and the Escape from Being
104. Levinas Studies: Volume > 5
Nicholas Doenges A Levinasian Meditation on Shakespeare’s Macbeth
105. Levinas Studies: Volume > 5
Catherine Chalier, Peter Hanly The Keenness of Hope
106. Levinas Studies: Volume > 5
Val Vinokur Levinas Underground: Dostoyevsky, “De L’évasion,” and the Devil
107. Levinas Studies: Volume > 5
Kris Sealey Levinas’s Early Account of Transcendence: Locating Alterity in the Il y a
108. Levinas Studies: Volume > 5
James Dodd “The Dignity of the Mind”: Levinas’s Reading of Husserl
109. Levinas Studies: Volume > 5
Jeffrey Bloechl Plurality and Transcendence: Levinas with and after Marcel
110. Levinas Studies: Volume > 5
Erik Larsen Parables of Exposure: The Il y a and Ethics in Kafka, Levinas, and Blanchot
111. Levinas Studies: Volume > 12
François-David Sebbah, Mérédith Laferté-Coutu The Ethics of the Survivor: Levinas, A Philosophy of the Debacle
112. Levinas Studies: Volume > 12
Lisa Guenther Dwelling in Carceral Space
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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.
113. Levinas Studies: Volume > 12
Joel Michael Reynolds Killing in the Name of Care
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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.
114. Levinas Studies: Volume > 12
Timothy Stock A Broken Fast: “The Bread from My Mouth” as Ethical Transcendence and Ontological Drama
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“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.
115. Levinas Studies: Volume > 12
Bettina Bergo “And God Created Woman”: Questions of Justice and Ontology
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This article reads Levinas’s “And God Created Woman” in light of its socio-political context, Mai soixante-huit. It explores themes from his “Judaism and Revolution,” in which he reframed concepts of revolution, exegesis, the revolutionary, and human alienation. Following these themes, which run subtly through his Talmudic remarks on women and indirectly on feminism, I examine his arguments about a “signification beyond universality” and the fraught relationship between formal equity in gender relations and the practice of justice, as embodied by the Antigone-like Rizpah bath Aiah and analyzed in Levinas’s Talmudic reading “Toward the Other.” I summarize the Rabbinic debate about the meaning of an extra yod in the term often translated as “to create” in Genesis, turning to the significance of dissymmetry between the Hebrew names of “man” and “woman,” Ish and Isha. In light of this, Biblicist and psychoanalyst Daniel Sibony opens further insights into gender, naming, and identity.
116. Levinas Studies: Volume > 12
Aminah Hasan-Birdwell Interrogating the Doctrine of the Univocity of Being: A Levinasian Critique of Immanent Causality (Contra Deleuze?)
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This paper attends to Emmanuel Levinas’s criticism of the univocity doctrine as it pertains to Baruch Spinoza and in view of Gilles Deleuze’s interpretation. The analysis will have a narrow focus on univocity because it will exclusively treat the univocity of cause in Spinoza and its ethical and political implications. Narrowing the approach will illustrate the importance of the doctrine in Levinas’s minor engagements with the modern philosopher and its convergence with Deleuze’s project in Difference and Repetition and Expressionism in Philosophy: namely, the univocal relation between Substance and the modes. Although both Levinas and Deleuze will converge on basic observations about the univocity of cause, they will depart at significant moments on the implications of the doctrine itself. The analysis will acknowledge Deleuze’s reflections on the Ethics, but it will focus on Levinas’s critique and indictment of Spinoza’s thought—that it eliminates singularity and that it is in itself a justification of perpetual war.
117. Levinas Studies: Volume > 13
Michael Fishbane “Seeing the Voices”: Enchaining the Chains of Tradition (Reading Levinas Reading Talmud)
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Rabbinic Talmudic tradition is marked by chains of tradition, integrating written Scripture (as prooftext) and oral Traditions (as exegesis). The interrelation of word, voice, and instruction is paramount. Levinas’s reading of Talmudic texts follows this format and continues this tradition, by superimposing his voice and philosophical concerns. I have chosen his reading of Babylonian Talmud, Tractate Makkot 10a as an exemplum. In the process, Levinas’s style and method can be seen as a contemporary meta-commentary on the ancient rabbinic source.
118. Levinas Studies: Volume > 13
Jean-Luc Marion A Long Road to Escape
119. Levinas Studies: Volume > 13
Adriaan T. Peperzak Toward the Infinite
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Levinas approaches the Infinite as beyond all possible ideas and totalities (especially the Hegelian ones).
120. Levinas Studies: Volume > 13
Sarah Hammerschlag A World Without Contours: Levinas’s Critique of Literary Freedom
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This article argues that literature is the necessary foil to Emmanuel Levinas’s development of the category of religion, as the site of relation between the same and the other. The essay tracks Levinas’s dependence on literature to illustrate alterity, but also shows that literature functions as religion’s rival in Levinas’s thought. Playing the terms of religion, literature, and philosophy off one another, the article argues, Levinas was also making an interception into a larger post-World War II debate over which of philosophy’s competing discourses, literature or religion, would win the ascendant seat in the post-war context.