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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

ISBN-10: 0804768692

ISBN-13: 9780804768696

"I am now not a very Jewish thinker," acknowledged Emmanuel Levinas, "I am only a thinker." This publication argues opposed to the assumption, affirmed via Levinas himself, that Totality and Infinity and differently Than Being separate philosophy from Judaism. by means of interpreting Levinas's philosophical works during 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 historical past as a chain 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 loss of life of epistemology.

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

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63 In other words, “not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his descendants . .  9:6–8). For Levinas, of course, scripture fulfills its promise to the Gentiles not through faith but through obligation. ” Like Paul, he continues to endorse the validity of a historical and even biological determination of “Israel,” while simultaneously liberating the term from its restrictive application to descendants of the tribe. It is not a matter of supplanting Israel of the flesh but of supplementing it by radical interpretation.

19 Moyn shows how the Jewish philosopher forged most of his enduring concepts in the cauldron of a largely Protestant interwar philosophical milieu. ” Levinas’s notion of the transcendence of the face is a secular version of Otto’s “wholly other,” whereas his account of the ethical self modifies Kierkegaard’s argument by contending that it is through the ethical relation to the other, rather than through the theological relation to God, that a critique of philosophy is realized in the guise of subjectivity.

Moreover, since this interpretation of Levinas Levinas’s New Creation  affirms the religiously determined character of his work by calling it “Jewish,” it leads to an impasse. Levinas’s philosophy could be affirmed only within a tradition of faith and should therefore rightly be rejected by anyone who stands outside that tradition. Kosky is entirely correct to point to a mirroring of these two interpretative camps, the one affirming the religious element of Levinas’s thought as a Judaic alternative to philosophy, the other denouncing it as recourse to revelation, piety, and dogmatism.

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