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  1. L. A. (1981). ...Et Combien de Dieux Nouveaux. Lévinas. Review of Metaphysics 35 (1):132-134.
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  2. Ayesha Abdullah (2011). Drew Dalton, Longing for the Other: Levinas and Metaphysical Desire. Journal of French and Francophone Philosophy 19 (1):171-176.
    Review of Drew Dalton, Longing for the Other: Levinas and Metaphysical Desire (Pittsburgh: Duquesne University Press, 2009).
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  3. Armand Abécassis (forthcoming). Le midrach entre le mythos et le logos: A Emmanuel Levinas. Les Etudes Philosophiques.
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  4. Travis E. Ables (2011). On the Very Idea of an Ontology of Communion: Being, Relation and Freedom in Zizioulas and Levinas. Heythrop Journal 52 (4):672-683.
    The present article examines the theology of John Zizioulas with a view to understanding its coherence and viability for ecclesiology. Instead of treating his trinitarian theology, or his historical claims, I focus upon the basic themes of his personalistic ontology, especially the relationship between the ‘hypostasis’ and its ‘nature.’ I argue that Zizioulas's central concept of freedom rests upon an equivocation: he affirms both that freedom and being are identical, and that they are mutually exclusive. In conversation with the philosophy (...)
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  5. T. J. Abraham (2009). Humankind Versus Others-in-Law Re-Visioning Levinas for a Postmodern Hierophany. Journal of Dharma 34 (2):233-245.
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  6. Deborah Achtenberg (2014). Essential Vulnerabilities: Plato and Levinas on Relations to the Other. Northwestern University Press.
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  7. Deborah Achtenberg (2011). Plato and Levinas on Violence and the Other. Symposium: The Canadian Journal of Continental Philosophy 15 (1):170-190.
    In this essay, I shall describe both Plato and Levinas as philosophers of the other, and delineate their similarities and differences on violence. In doing so, I will open up for broader reflection two importantly contrasting ways in which the self is essentially responsive to—as well as vulnerable to violence from—the other. I will also suggest a new way of situating Levinas in the history of philosophy, not, as he himself suggests, as one of the few in the history of (...)
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  8. Deborah Achtenberg (2010). Review of Sarah Allen, The Philosophical Sense of Transcendence: Levinas and Plato on Loving Beyond Being. [REVIEW] Notre Dame Philosophical Reviews 2010 (9).
  9. Will Adams (2007). The Primacy of Interrelating: Practicing Ecological Psychology with Buber, Levinas, and Merleau-Ponty. Journal of Phenomenological Psychology 38 (1):24-61.
    This study explores the primacy of interrelating and its ecopsychological significance. Grounded in evidence from everyday experience, and in dialogue with the phenomenology of Martin Buber, Emmanuel Levinas, and Maurice Merleau-Ponty, we discover that humans are inherently relational beings, not separate egoic subjects. When experienced intimately , this realization may transform our interrelationship with the beings and presences in the community of nature. Specifically, interrelating is primary in three ways: 1) interrelating is always already here, transpiring from the beginning of (...)
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  10. Joan Elies Adell I. Pitarch (1994). Musica e alterità: a partire da Lévinas. Idee 25:183-186.
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  11. Jean-Christophe Aeschlimann, Emmanuel Lévinas & Paul Ricœr (1989). Répondre d'Autrui Emmanuel Lévinas.
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  12. Oona Ajzenstat (2005). Levinas Versus Levinas: Hebrew, Greek, and Linguistic Justice. Philosophy and Rhetoric 38 (2):145-158.
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  13. Oona Ajzenstat (2001). Driven Back to the Text the Premodern Sources of Levinas' Postmodernism. Monograph Collection (Matt - Pseudo).
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  14. Oona Elizabeth Ajzenstat (1999). Levinas' Prophetic Ethics: His Use of the Sources of Judaism. Dissertation, Mcmaster University (Canada)
    This thesis contributes to the discussion of two questions central to the scholarly study of the work of Emmanuel Levinas: the question of the nature of his hermeneutics, and the question of the nature of the relationship between his philosophy and his religion. The thesis consists of an extended examination of how and why Levinas reads certain of the sources of Judaism. I watch him utilizing images, ideas and quotations from the Bible, Kabbalah and Talmud in support of his larger (...)
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  15. Luis Alarcón (2001). Perspectivas de la Sociología Latinoamericana. Sociología de la Alteridad En El Siglo XXI. Cinta de Moebio 11.
    The ideas here sketched they constitute a theoretical-general, inspired proposal of character, mainly, in the thought philosophical Latin American of such authors as: Paulo will Fry, Juan Carlos Scannone, Enrique Dussel and Alejandro Moreno among others. We consider that the answers around the part..
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  16. Hanan Alexander (2014). Education in Nonviolence: Levinas' Talmudic Readings and the Study of Sacred Texts. Ethics and Education 9 (1):58-68.
  17. C. Fred Alford (2004). Levinas and Political Theory. Political Theory 32 (2):146-171.
    How best to avoid the Levinas Effect, as it has been called, the tendency to make Emmanuel Levinas everything to everyone? One way is to demonstrate that Levinas's thinking does not fit into any of the categories by which we ordinarily approach political theory. If one were forced to categorize Levinas's political theory, the term "inverted liberalism " would come closest to the mark. As long, that is, as one emphasizes the term "inverted" over "liberalism." Levinas's defense of liberalism is (...)
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  18. C. Fred Alford (2002). Levinas, the Frankfurt School, and Psychoanalysis. Wesleyan University Press.
    'Original and provocative . . . engagingly written. (C Fred Alford) counters Levinas's notorious obscurity with a goodly dose of transparency' - John Lechte, Macquarrie University Abstract and evocative, writing in what can only be ...
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  19. C. Fred Alford (2002). Emmanuel Levinas and Iris Murdoch: Ethics as Exit? Philosophy and Literature 26 (1):24-42.
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  20. Sarah Allen (2012). Reflections on the Metaphysical God After His Demise. Levinas Studies 6:29-51.
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  21. Sarah Allen (2011). Reflections on the Metaphysical God After His Demise: Heidegger and Levinas in Dialogue. Levinas Studies 6 (1):29-51.
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  22. Sarah Allen (2010). Tanja Staehler, Plato and Levinas: The Ambigous Out-Side of Ethics. [REVIEW] Symposium: The Canadian Journal of Continental Philosophy 14 (2):202-206.
  23. Sarah Allen (2010). Plato and Levinas: The Ambiguous Out-Side of Ethics. [REVIEW] Symposium: The Canadian Journal of Continental Philosophy 14 (2):202-206.
  24. Sarah Allen (2007). Loving the Good Beyond Being: The Paradoxical Sense of Levinas's “Return” to Platonism. Studia Phaenomenologica 7 (1):75-107.
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  25. Rudolf Allers (1958). Emmanuel Mounier, The Character of Man. [REVIEW] The Thomist 21:98.
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  26. Kantor Alon (1996). Time of Ethics. Levinas and the Eclectement of Time. Philosophy and Social Criticism 22 (6).
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  27. Patricia Altenbernd Johnson (2004). Simon Critchley and Robert Bernasconi (Eds.), The Cambridge Companion to Levinas. International Journal for Philosophy of Religion 55 (2):127-129.
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  28. Johnson Patricia Altenbernd (2003). Jeffrey L. Kosky, Levinas and the Philosophy of Religion. International Journal for Philosophy of Religion 53 (3).
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  29. Fleurdeliz R. Altez (2008). Banal and Implied Forms of Violence in Levinas' Phenomenological Ethics. Kritike: An Online Journal of Philosophy 1 (1):52-70.
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  30. Fleurdeliz Altez-Albela (2011). Corporeal Epiphanies of the Good in Emmanuel Levinas' Ethics. Kritike: An Online Journal of Philosophy 5 (1):36-50.
    This paper is a presentation of Emmanuel Levinas’ notion of corporeality that shows struggling dialectic from a phenomenology of a sensible subject towards an ethics of transcendence. With the author’s attempt to show that the Good is given and received through sensibility held by the body dwelling in the world, she proposes that the seeming conflict between the seeming corporeal pull to dwelling as against the Desire to take an ethical flight can be settled when one courageously confronts the following (...)
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  31. Ramón Alvarado (2003). Voices of Alterity. Semiotics:101-108.
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  32. Ramón Alvarado (2003). Voices of Alterity. Semiotics:101-108.
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  33. Ramón Alvarado (2003). Voices of Alterity. Semiotics:101-108.
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  34. Aníbal Alves (1966). A "Pessoa e o Outro" no Personalismo de Emmanuel Mounier. Revista Portuguesa de Filosofia 22 (1):49 - 77.
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  35. Décio Ferraz Alvim (1968). Evolução Do Pensamento Humano. Revista Portuguesa de Filosofia 24 (2):254-254.
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  36. Décio Ferraz Alvim (1966). Evolucão Do Pensamento Humano. Vozes.
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  37. D. Ambrose, Levinas and the Persistence of Skepticism.
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  38. D. Ambrose, Levinas: Skepticism and Transcendence.
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  39. L. Anckaert (2006). A Critique of Infinity: Rosenzweig and Levinas. Peeters.
    As such, this book is both a critique and a tribute to Rosenzweig and Levinas. The book contains an exhaustive bibliography of the comparative studies.
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  40. Travis Anderson (1998). The Anarchy of the Spectacle: Emmanuel Levinas on Separated Subjectivity and the Myth of Gyges. Graduate Faculty Philosophy Journal 20 (2/1):321-334.
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  41. Travis Anderson (1994). Drawing Upon Levinas to Sketch Out a Heterotopic Poetics of Art and Tragedy. Research in Phenomenology 24 (1):69-96.
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  42. Michael F. Andrews (2005). How (Not) to Find God in All Things: Derrida, Levinas, and St. Ignatius of Loyola on Learning How to Pray for the Impossible. In Bruce Ellis Benson & Norman Wirzba (eds.), The Phenomenology of Prayer. Fordham University Press.
  43. Michael Frank Andrews (2002). Contributions to the Phenomenology of Empathy: Edmund Husserl, Edith Stein and Emmanuel Levinas. Dissertation, Villanova University
    This dissertation evaluates the contributions of Edmund Husserl, Edith Stein, and Emmanuel Levinas to a phenomenological description of empathy. Einfuhlung was introduced by Husserl in terms of analogical apperception and intersubjective transcendental constitution . ;Max Scheler described empathy in contrasting terms, noting the primary givenness of the emotions over cognition, which Husserl had stressed. In 1916, Edith Stein wrote On the Problem of Empathy, in which she retained Husserl's analogical model but modified it with Scheler's notion of the person as (...)
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  44. Xavier Antich (1994). L'umanesimo di Lévinas e l'incontro a Davos. Idee 25:91-96.
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  45. David Appelbaum (2012). A Propos, Levinas. State University of New York Press.
    Rejects Levinas’s argument for the preeminence of ethics in philosophy.
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  46. M. Aransay (1985). Fundación del Instituto "Emmanuel Mounier". Diálogo Filosófico 1:111-113.
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  47. G. P. González R. Arnáiz (1984). ¿Intuición o responsabilidad? La constitución ética de la subjetividad en E. Levinas. Logos: Anales Del Seminario de Metafísica 19:215.
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  48. Graciano González Rodríguez Arnáiz (1984). ¿Intuición o Responsabilidad? La constitución ática de la subjetividad en E. Lévinas. Logos 19:215-228.
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  49. Annette Aronowicz (1995). Emmanuel Levinas's Talmudic Commentaries: The Relation of the Jewish Tradition to the Non, Jewish World. In Elliot N. Dorff & Louis E. Newman (eds.), Contemporary Jewish Ethics and Morality: A Reader. Oxford University Press. 212.
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  50. Elena Arseneva (2002). Le paradigme levinassien - Levinas et le jeu des langues. La Russie à Auteuil. Revue Philosophique De Louvain 100 (1):65-79.
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