Download A covenant of creatures : Levinas's philosophy of Judaism by Lévinas, Emmanuel; Lévinas, Emmanuel; Fagenblat, Michael PDF

By Lévinas, Emmanuel; Lévinas, Emmanuel; Fagenblat, Michael

"I am no longer a very Jewish thinker," acknowledged Emmanuel Levinas, "I am only a thinker." This e-book argues opposed to the assumption, affirmed by way of Levinas himself, that Totality and Infinity and in a different way Than Being separate philosophy from Judaism. by means of analyzing Levinas's philosophical works throughout the prism of Judaic texts and ideas, Michael Fagenblat argues that what Levinas referred to as "ethics" is as a lot a hermeneutical product wrought from the Judaic history 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. finally he demands a reconsideration of the relation among culture and philosophy, and of the which means of religion after the dying of epistemology.

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Extra info for A covenant of creatures : Levinas's philosophy of Judaism

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The point, rather, is the impossibility of separating our experience of the one from significant traces of the other. Levinas was not unaware of the profoundly, abysmally textual character of his ethics: Every contesting and interruption of this power of discourse is at once related by the discourse. . In relating the interruption of discourse or my being ravished Levinas’s New Creation  by it, I retie its thread. . And are we not at this very moment in the process of barring up the exit which our whole essay is attempting, thus encircling our position from all sides?

Paul’s position (at least in Romans), like Levinas’s, is that the radically new event that is upon us fulfills the promise of the covenant of Abraham. The Christu­se­reignis for Paul, like the Anderereignis for Levinas, precipitates those logia entrusted to the Jews into an open address to anyone prepared to listen, harnessing their sense without renouncing Jewish law or custom. In keeping with the terms of their respective missions, Levinas’s philosophical works, like Paul’s letters, are primarily addressed to Gentiles.

In clear terms, I in no way assert that these experiences could not be found, between the lines, among the Greeks. ”50 This brings us to a position exactly opposed to that voiced by ­Badiou, Butler, Janicaud, and Rose, for whom the religious element in Levinas’s thought is a fatal flaw. The best way to read the recourse Levinas’s work makes to religion is not in terms of an appeal to the Other as absolutely, dogmatically revealed, as both critics and disciples contend, but in terms of hermeneutical experience: the Other is experienced exegetically.

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