By Michael Fagenblat
"I am now not a very Jewish thinker," stated Emmanuel Levinas, "I am only a thinker." This publication argues opposed to the assumption, affirmed by means of Levinas himself, that Totality and Infinity and differently Than Being separate philosophy from Judaism. through interpreting Levinas's philosophical works in the course of the prism of Judaic texts and concepts, Michael Fagenblat argues that what Levinas known as "ethics" is as a lot a hermeneutical product wrought from the Judaic background as a sequence of phenomenological observations. deciphering the Levinas's philosophy of Judaism inside of a Heideggerian and Pauline framework, Fagenblat makes use of biblical, rabbinic, and Maimonidean texts to supply sustained interpretations of the philosopher's paintings. eventually he demands a reconsideration of the relation among culture and philosophy, and of the that means of religion after the dying of epistemology.
Read Online or Download A Covenant of Creatures: Levinas's Philosophy of Judaism (Cultural Memory in the Present) PDF
Best phenomenology books
In a piece that brings a brand new field-altering standpoint in addition to new instruments to the background of philosophy, Karen S. Feldman deals a strong and assuredly written account of ways philosophical language seems to ''produce'' the very thing-here, ''conscience''-that it sort of feels to be getting to know or describing.
This paintings is conceived primarily as a ancient learn of the beginning and improvement of 1 of the main recommendations in Husserl's philosophy. it isn't essentially intended to be an creation to Husserl's inspiration, yet can serve this goal as a result of the nature of this idea. The doctrine of structure offers with a philosophical challenge that's relatively effortless to know, and but is primary sufficient within the philosophy of Husserl to supply a con venient standpoint from which different strategies and difficulties will be thought of and understood.
Max Scheler and Nicolai Hartmann constructed ethics upon a phenomenological foundation. This quantity demonstrates that their contributions to a fabric ethics of price are complementary: by way of supplementing the paintings of 1 with that of the opposite, we receive a finished and defensible axiological and ethical thought.
Christine Buci-Glucksmann’s The insanity of imaginative and prescient is without doubt one of the most influential experiences in phenomenological aesthetics of the baroque. Integrating the paintings of Merleau-Ponty with Lacanian psychoanalysis, Renaissance reports in optics, and twentieth-century arithmetic, the author asserts the materiality of the physique and global in her aesthetic theory.
- Réapprendre á Voir Le Monde: Merleau-Ponty face au miroir lacanien
- Aristotle's Metaphysics Θ 1–3: On the Essence and Actuality of Force (Studies in Continental Thought)
- History & Truth in Hegel's Phenomenology
- Heidegger’s Contribution to the Understanding of Work-Based Studies
- Art, Literature, and Passions of the Skies (Analecta Husserliana, Volume 112)
- Logos of Phenomenology and Phenomenology of the Logos. Book Five: The Creative Logos. Aesthetic Ciphering in Fine Arts, Literature and Aesthetics
Extra info for A Covenant of Creatures: Levinas's Philosophy of Judaism (Cultural Memory in the Present)
On the basis of a common theological assumption one group asserts that Levinas has no philosophy while the other says he has no Judaism because both agree on the essential: philosophy is not Judaism, for Judaism is based on revelation, taken as the opacity of a transcendent Will commanding a particular law, essentially incompatible with the transparent universality of reason. To these two positions—neither philosophy, nor Judaism (which are, in fact, one)—this book offers an alternative. ” Indeed, Moyn’s whole book, so sensitive to the historical dimensions of twentieth-century French thought, is deeply flawed by an almost ahistorical, usually implicit theory about the authentic Jewish tradition onto which Levinas would allegedly be imposing his secularized existential theology.
Jacques Derrida A Philosophy of Judaism? ” His arguments and conclusions made claims independent of his particular confession of faith and religious affiliation. They are, he proposed, independent of all confessions of faith and religious affiliations; they are phenomenological analyses of “the thing itself,” the thing of ethics. The Other—that thing of ethics—is not a Judaic or even a religious phenomenon. And if religion in general and Judaism in particular agree on the significance and manifestation of ethics, that is because they have caught sight of something in the thing itself rather than because philosophy is an apology for religion or doctrine.
The idea of an untranslatable authentic content, however, makes no sense, because beliefs necessarily relate to the world and to the beliefs other people have of the world. 35 Although the metaphor of translation is a traditional and suggestive one, in the end it is misleading, for it suggests that philosophy is one thing and Judaism another. ”36 Nevertheless, the relevant point here is not that Judaism is another name for philosophy but that making the best sense, semantically and morally, out of Jewish texts cannot be done in isolation from the claims of philosophy.