By Eric Sean Nelson, Antje Kapust, Kent Still
At a time of significant and lengthening curiosity within the paintings of Emmanuel Levinas, this quantity attracts readers into what Levinas defined as "philosophy itself"--"a discourse constantly addressed to another." hence the thinker himself presents the thread that runs via those essays on his writings, one guided via the significance of the actual fact of being addressed--the importance of the announcing even more than the acknowledged. The authors, best Levinas students and interpreters from around the globe, discover the philosopher's dating to quite a lot of highbrow traditions, together with theology, philosophy of tradition, Jewish idea, phenomenology, and the historical past of philosophy. in addition they have interaction Levinas's contribution to ethics, politics, legislations, justice, psychoanalysis and epistemology, between different themes.In their radical singularity, those essays show the inalienable alterity on the middle of Levinas's ethics. even as, each one essay is still open to the others, and to the views and positions they recommend. therefore the quantity, in its caliber and variety, enacts an genuine come across with Levinas's suggestion, embodying an highbrow ethics by way of advantage of its sort. Bringing jointly contributions from philosophy, theology, literary conception, gender stories, and political idea, this e-book bargains a deeper and extra thorough come across with Levinas's ethics than any but written.
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Additional resources for Addressing Levinas (SPEP)
So too with the essays following the contributions by Bernasconi and Drabinski. For instance, like Hatley, David Michael Kleinberg-Levin extends Levinas’s description of ethical responsibility as involving “persecution” to a discussion of persecution on the basis of racial, ethnic, and religious differences, thereby illustrating the contention, advanced throughout this introduction, that Levinas’s account of ethics does lead to the discussion of urgent political questions. ” Yet, like Drabinski, Kleinberg-Levin’s essay is attentive to the various ways in which Levinas’s concerns may be occluded within the polis.
9 Let us refocus our attention back to Kierkegaard’s reading of Abraham, for it is in Kierkegaard’s insight that we should take Abraham seriously that we will find our answers. If we follow Kierkegaard in this reading, we can ask after Kierkegaard’s own question: Why do we tremble before Abraham? One attempt at an answer is to say that we fear and tremble before Abraham because we fear and tremble before God. This is where I part company with Silentio. Silentio cannot move forward because his focus remains on Abraham and of what Abraham is capable.
What, then, was the guilt of Nadab and Abihu? ”23 Incense offering was part of the normal course of worship and one of the normal cultic functions of the priests. ” It seems that “instead of deriving from the sacrificial altar, the coals came from a source that was ‘profane’ or ‘outside’” (ABL 598). ” That is, it was not a matter of their being commanded not to do a particular thing, they were commanded not to do what they were not commanded. The penalty for their infraction was the same as that for sancta encroachment: death.