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  1. 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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  2. 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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  3. 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).
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  4. Will Adams (2007). The Primacy of Interrelating: Practicing Ecological Psychology with Buber, Levinas, and Merleau-Ponty. Journal of Phenomenological Psychology 38 (1):24-61.
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  5. Oona Ajzenstat (2005). Levinas Versus Levinas: Hebrew, Greek, and Linguistic Justice. Philosophy and Rhetoric 38 (2):145-158.
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  6. Hanan Alexander (2014). Education in Nonviolence: Levinas' Talmudic Readings and the Study of Sacred Texts. Ethics and Education 9 (1):58-68.
  7. 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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  8. C. Fred Alford (2002). Emmanuel Levinas and Iris Murdoch: Ethics as Exit? Philosophy and Literature 26 (1):24-42.
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  9. 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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  10. Sarah Allen (2012). Reflections on the Metaphysical God After His Demise. Levinas Studies 6:29-51.
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  11. 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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  12. 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.
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  13. 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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  14. 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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  15. 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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  16. 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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  17. 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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  18. 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.
  19. Elena Arseneva (2002). Lévinas et le jeu des langues. Revue Philosophique De Louvain 100 (1):65-79.
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  20. Peter Atterton (2011). Levinas and Our Moral Responsibility Toward Other Animals. Inquiry 54 (6):633 - 649.
    Abstract In this essay I show that while Levinas himself was clearly reluctant to extend to nonhuman animals the same kind of moral consideration he gave to humans, his ethics of alterity is one of the best equipped to mount a strong challenge to the traditional view of animals as beings of limited, if any, moral status. I argue that the logic of Levinas's own arguments concerning the otherness of the Other militates against interpreting ethics exclusively in terms of human (...)
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  21. Don Awerkamp (1977). Emmanuel Levinas: Ethics and Politics. Revisionist Press.
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  22. Marie L. Baird (2007). Whose Kenosis? An Analysis of Levinas, Derrida, and Vattimo on God's Self-Emptying and the Secularization of the West. Heythrop Journal 48 (3):423–437.
  23. Michael Barber (2008). Epistemic and Ethical Intersubjectivity in Brandom and Levinas. Levinas Studies 3:35-60.
    As the first part of this essay will show, Robert Brandom has developed an impressive epistemological position that explains the structures of discourse in terms of an inferential semantics and a normative pragmatics, and that implies a version of epistemic intersubjectivity centered around the figure of the scorekeeper. The second part of this paper will show via a consideration of the Brandom/McDowell debate on perception how this version of intersubjectivity emphasizes a theoretical-critical, externalist stance toward the other whose claims are (...)
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  24. Michael D. Barber (2008). Autonomy, Reciprocity, and Responsibility: Darwall and Levinas on the Second Person. International Journal of Philosophical Studies 16 (5):629 – 644.
    Stephen Darwall's The Second-Person Standpoint converges with Emmanuel Levinas's concern about the role of the second-person relationship in ethics. This paper contrasts their methodologies (regressive analysis of presuppositions versus phenomenology) to explain Darwall's narrower view of ethical experience in terms of expressed reactive attitudes. It delineates Darwall's overall justificatory strategy and the centrality of autonomy and reciprocity within it, in contrast to Levinas's emphasis on the experience of responsibility. Asymmetrical responsibility plays a more foundational role as a critical counterpoint to (...)
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  25. Michael D. Barber (1993). Correlations in Rosenzweig and Levinas. By Robert Gibbs. Modern Schoolman 70 (3):234-236.
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  26. Gabriela Basterra (2010). Auto-Heteronomy, or Levinas' Philosophy of the Same. Graduate Faculty Philosophy Journal 31 (1):109-132.
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  27. Leora Batnitzky (2010). Levinas Between German Metaphysics and Christian Theology. In Kevin Hart & Michael Alan Signer (eds.), The Exorbitant: Emmanuel Levinas Between Jews and Christians. Fordham University Press.
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  28. Leora Faye Batnitzky (2006). Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation. Cambridge University Press.
    Leo Strauss and Emmanuel Levinas, two twentieth-century Jewish philosophers and two extremely provocative thinkers whose reputations have grown considerably over the last twenty years, are rarely studied together. This is due to the disparate interests of many of their intellectual heirs. Strauss has influenced political theorists and policy makers on the right while Levinas has been championed in the humanities by different cadres associated with postmodernist thought. In Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation, Leora Batnitzky (...)
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  29. Dennis Beach (2004). History and the Other: Dussel’s Challenge to Levinas. Philosophy and Social Criticism 30 (3):315-330.
    a product of human thought that betrays the lived uniqueness of persons, reducing ‘otherness’ to the categories of the understanding and to its historical consequences? Or is history too ‘thick’ to be synchronized in memory and historical consciousness? The article, taking its inspiration from Enrique Dussel’s ethics of liberation and particular moments of Latin American history, develops the notion of the proximity of history, phenomenologically critiquing Emmanuel Levinas’s own reduction of history to consciousness, his reading of history as a synchronizing (...)
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  30. Alain Beaulieu (2006). La dette calculée de Derrida envers Lévinas. Studia Phaenomenologica 6:189-200.
    Derrida’s intellectual itinerary shows a progressive reconciliation with Lévinas’ ethical thinking. “Violence and Metaphysics”, one of Derrida’s earlier essays, was highly critical of Lévinas’ “phallotheology”, whereas his later works were more receptive to the Levinasian analysis on hospitality, “cities of refuge” (villes-refuges) and justice. This essay will discuss the mutual terminological exchanges between Derrida and Lévinas as well as some divergences between the two thinkersregarding the deconstruction project. Finally, we will see how Derrida distinguishes himself from Lévinas’ ethics by bringing (...)
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  31. Anthony F. Beavers, Ethical Differentiation in Levinas, Kierkegaard and Kant.
    The goal of this paper is to locate the precise moment in which reason becomes endowed with an ought. In stating the goal in this way, something has already been said about Kant and his project of grounding the metaphysics of morals. But in speaking of a moment (or an instant or an event or an occasion) in which reason becomes endowed with an ought, that is, a moment in which pure reason becomes practical, we have already headed off in (...)
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  32. Tony Beavers, Emmanuel Levinas and the Prophetic Voice of Postmodernity.
    Without a doubt, Levinas' principal concern in philosophy is how the self meets the Other. His magnum opus, Totality and Infinity, bears the subtitle, An Essay on Exterior- ity. Exteriority refers to a region beyond the horizons of the self, that which "is" beyond transcendental subjectivity. If there are such "beings" as other selves, that is, other subjects, they exist out there in the exterior. But if knowledge is confined to the interior—as Levinas says it must be—then the Other cannot (...)
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  33. Tony Beavers, Introducing Levinas to Undergraduate Philosophers.
    The question of the source of the moral "ought" is no small question, nor is it unimportant. Our own philosophical tradition has dealt with the question in several ways producing a variety of answers. Some of these include locating the "ought" in the structure of reason (Kant), in the human being's desire for pleasure (Utilitarianism), or in the will of God (Aquinas). The reason why the question is so important is because different conceptions of the source of the moral (...)
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  34. Silvia Benso (2010). Review of Tanja Staehler, Plato and Levinas: The Ambiguous Out-Side of Ethics. [REVIEW] Notre Dame Philosophical Reviews 2010 (10).
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  35. Silvia Benso (2007). Gestures of Work: Levinas and Hegel. [REVIEW] Continental Philosophy Review 40 (3):307-330.
    What is Levinas's relation to Hegel, the thinker who seems to summarize everything which Levinas's philosophy opposes, yet with whom Levinas never enters a sustained philosophical engagement? An answer can be found through an analysis of the concept of work, understood both as activity of labor and product thereof. The concept of work reveals that, despite the apparent (but superficial) sense of opposition, Levinas's philosophy works in a deliberately noncommittal, or, to use a Levinasian expression, ``dis-interested'' mode with respect to (...)
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  36. Silvia Benso (2007). The Gift of the Other: Levinas and the Politics of Reproduction. Dialogue 46 (2):409-411.
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  37. Silvia Benso (2007). The Gift of the Other: Levinas and the Politics of Reproduction Lisa Guenther Suny Series in Gender Theory Albany, NY: Suny Press, 2006, Ix + 190 Pp., $74.50, $24.95 Paper. [REVIEW] Dialogue 46 (02):409-.
  38. Silvia Benso (2005). The Wisdom of Love or Negotiating Mythos and Logos with Plato Nad Levinas. Dialogue and Universalism 15 (3-4):117-128.
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  39. Silvia Benso (2003). A Politics of Witnessing: History, Memory, and the Third—Beyond Levinas. Studies in Practical Philosophy 3 (2):4-18.
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  40. Silvia Benso (2003). The Time of the Feminine: For a Politics of Maternal Corporeality. Tina Chanter, Time, Death, and the Feminine: Levinas with Heidegger. [REVIEW] Continental Philosophy Review 36 (2):195-202.
  41. W. Bergmann & G. Hoffmann (1989). The Other as Future and Present-Interpreting the Experience of Another Personality in Temporal Concepts According to Levinas and Husserl. Husserl Studies 6 (2):155-175.
  42. Bettina Bergo (2011). The Face in Levinas. Angelaki 16 (1):17 - 39.
    This is a study of the way in which Levinas approaches the experience of human expression from two perspectives: firstly, as a pre-thematic or pre-cognitive ?experience,? which requires that he revisit Husserl's pre-objective intentionality and explore the relationship between the upsurge of sensation (?Urhylè?) and its ?intentionalization? as consciousness self-temporalizing. Thereafter, Levinas must contend with the implications of his own writing (his thematization and rhetoric), which includes his claims for the face. This implies that he must grapple with criticism to (...)
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  43. Bettina Bergo (2009). Review of Søren Overgaard, Wittgenstein and Other Minds: Rethinking Subjectivity and Intersubjectivity with Wittgenstein, Levinas, and Husserl. [REVIEW] Notre Dame Philosophical Reviews 2009 (3).
    Søren Overgaard's Wittgenstein and Other Minds (WM) makes two interesting contributions to the Wittgenstein literature. First, it approaches contemporary debates about the problem of "other minds" (WM 2) as a conceptual and ontological problem -- viz., how we conceive of mind in the first place[1] (before turning to determinations concerning the minds of others). It also extends that question to ethics, since the way in which we pose the question of other minds, or subjects, frequently concerns what behaviors are appropriate (...)
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  44. Bettina Bergo, Emmanuel Levinas. Stanford Encyclopedia of Philosophy.
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  45. Bettina Bergo (2005). What Is Levinas Doing? Phenomenology and the Rhetoric of an Ethical Un-Conscious. Philosophy and Rhetoric 38 (2):122-144.
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  46. Bettina Bergo (2005). Ontology, Transcendence, and Immanence in Emmanuel Levinas' Philosophy. Research in Phenomenology 35 (1):141-180.
    This essay studies the unfolding of Levinas' concept of transcendence from 1935 to his 1984 talk entitled "Transcendence and Intelligibility." I discuss how Levinas frames transcendence in light of enjoyment, shame, and nausea in his youthful project of a counter-ontology to Heidegger's Being and Time. In Levinas' essay, transcendence is the human urge to get out of being. I show the ways in which Levinas' early ontology is conditioned by historical circumstances, but I argue that its primary aim is formal (...)
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  47. Bettina Bergo (2002). Remarks on Emmanuel Levinas's Contribution to Classical and “Situated” Justice. Theoria 49 (100):38-63.
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  48. Robert Bernasconi (2005). No Exit: Levinas' Aporetic Account of Transcendence. Research in Phenomenology 35 (1):101-117.
    In this paper I present Levinas' account of excendence in On Escape and Existence and Existents and show its continuity with his subsequent discussions of transcendence in Time and the Other, Totality and Infinity, and Otherwise than Being. I argue that Levinas' critique of the traditional idea of identity plays a decisive role in establishing the continuity between these various accounts as it provides the key to unlocking his account of transcendence as a formal structure. However, the meaning of trascendence (...)
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  49. Robert Bernasconi (2002). A Love That is Stronger Than Death: Sacrifice in the Thought of Levinas, Heidegger, and Bloch. Angelaki 7 (2):9 – 16.
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  50. Robert Bernasconi (1998). Different Styles of Eschatology: Derrida's Take on Levinas' Political Messianism. Research in Phenomenology 28 (1):3-19.
1 — 50 / 633