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Peperzak, Adriaan. To the Other: An Introduction to the Philosophy of Emmanuel Levinas. Purdue University Series in the History of Philosophy. West Lafayette, IN: Purdue University Press, 1993.

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. This article explores the significance of the work of Emmanuel Levinas for the philosophy of religion. Levinas is well‐known as the philosopher of the face of the other which provokes infinite responsibility. In his account of ethical responsibility to the other he regularly employs religious references, though rarely with extended explanations. Levinas’s philosophy is deeply rooted in the post-WWII anti-totalitarian thought of continental philosophy. After the devastation and upon the wreckage of the last cen-tury, continental philosophy mounted a formidable challenge to totalitarianism, essen-tialism, and fundamentalism, which have dominated modern philosophy since the Enlightenment.

Levinas’s thought, confirming the significance of the prison camp experience for his rethinking of the axioms of Western philosophy.

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Levinas’s thought, confirming the significance of the prison camp experience for his rethinking of the axioms of Western philosophy. They underline the extent to which he saw his philosophy as constitutively anti-fascist, confirm the role of Judaism in his ethics, and emphasize, perhaps surprisingly to some readers, Ethics and sociality go hand in hand for Levinas; t 3 For examples of research conducted at the University of Dallas, see Garza, 2004, 2007; and Landrum, 2008. 4 While Levinas’s philosophy can be seen as a reaction to Heidegger, there are striking similarities between Levinas and the later Heiddegger, despite Levinas seemingly not 3. It should be noted that Levinas makes the striking remark, at the end of his Theory of Intuition in Husserl’s Phenomenology: . Only Heidegger dares to face this problem deliberately, it having been considered impossible by the whole of traditional philosophy.

Emmanuel Levinas has been professor of philosophy at the Ecole Normale Superieure Israelite de Paris and at the University of Paris I (Sorbonne). Among his books that have been translated into English are Totality and Infinity, Ethics and Infinity, Otherwise Than Being or Beyond Essence, and The Levinas Reader. This article explores the significance of the work of Emmanuel Levinas for the philosophy of religion. Levinas is well‐known as the philosopher of the face of the other which provokes infinite responsibility. In his account of ethical responsibility to the other he regularly employs religious references, though rarely with extended explanations. Emmanuel Levinas Ich lasse nun das Kapitel von Ehlen, Haeffner und Ricken folgen: „Levinas, am 12.01.1906in Kaunas (im damals russischen Litauen) geboren, wuchs mit der hebräischen Bibel auf, die ihm wichtig blieb, auch als er 1923 in Straßburg Philosophie zu studieren begann.
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The contributions of this volume discuss the legacy of Emmanuel Levinas' philosophy. Examining critically the limits of his thinking, they also bear witness to its  Emmanuel Levinas gave subjectivity a radical turn. For him, traditional ethics and philosophy are grounded in egoism and the neglect for the “Other” as they  Note About the Online Edition Nearly two decades ago, To the Other: An Introduction to the Philosophy of Emmanuel Levinas was published, and as its title  Derrida suggests that the division between humans and other animals is basic to Western philosophy, a founding erasure of the power of the human subject to  From the traditional centrality of the self in Western philosophy it is difficult to find a foundation for benevolence or altruism. Emmanuel Levinas turns it around:  Many commentators have suggested that translation is central to the ethical philosophy of Emmanuel Levinas.

Emmanuel Levinas’ (1905–1995) intellectual project was to develop a first philosophy. Whereas traditionally first philosophy denoted either metaphysics or theology, only to be reconceived by Heidegger as fundamental ontology, Levinas argued that it is ethics that should be so conceived.
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If Levinas is right, the idea that “ethics is an optics” – that my ethical response to the Other provides the ultimate The Face of the Other and the Trace of God contain essays on the philosophy of Emmanuel Levinas, and how his philosophy intersects with that of other philosophers, particularly Husserl, Kierkegaard, Sartre, and Derrida. This collection is broadly divided into two parts: relations with the other, and the questions of God. García, "Being-for-Others: Teaching as Learning Responsibility from our Students," in-Commentaries on Moral Philosophy, ed. Rainier R.A. Ibana and Angelli Tugado (Pasig: CHED, 1998), 248 40 Roger Buggraeve, "Violence and the Vulnerable Face of the Other: The Vision of Emmanuel Levinas on Moral Evil and Our Responsibility," 30 answers it this PDF | On Feb 21, 2002, Peter Atterton published Emmanuel Levinas | Find, read and cite all the research you need on ResearchGate QUOTATIONS FROM LEVINAS (short version): The face is a living presence; it is expression. . . . The face speaks.