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  1. 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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  2. 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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  3. 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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  4. Deborah Achtenberg (2014). Essential Vulnerabilities: Plato and Levinas on Relations to the Other. Northwestern University Press.
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  5. 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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  6. 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).
  7. 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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  8. Joan Elies Adell I. Pitarch (1994). Musica e alterità: a partire da Lévinas. Idee 25:183-186.
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  9. Oona Ajzenstat (2005). Levinas Versus Levinas: Hebrew, Greek, and Linguistic Justice. Philosophy and Rhetoric 38 (2):145-158.
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  10. 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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  11. Hanan Alexander (2014). Education in Nonviolence: Levinas' Talmudic Readings and the Study of Sacred Texts. Ethics and Education 9 (1):58-68.
  12. 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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  13. C. Fred Alford (2002). Emmanuel Levinas and Iris Murdoch: Ethics as Exit? Philosophy and Literature 26 (1):24-42.
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  14. 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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  15. Sarah Allen (2012). Reflections on the Metaphysical God After His Demise. Levinas Studies 6:29-51.
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  16. 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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  17. 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.
  18. 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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  19. Kantor Alon (1996). Time of Ethics. Levinas and the Eclectement of Time. Philosophy and Social Criticism 22 (6).
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  20. 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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  21. 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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  22. 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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  23. Ramón Alvarado (2003). Voices of Alterity. Semiotics:101-108.
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  24. Ramón Alvarado (2003). Voices of Alterity. Semiotics:101-108.
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  25. Ramón Alvarado (2003). Voices of Alterity. Semiotics:101-108.
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  26. 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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  27. 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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  28. 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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  29. 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.
  30. Xavier Antich (1994). L'umanesimo di Lévinas e l'incontro a Davos. Idee 25:91-96.
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  31. 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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  32. M. Aransay (1985). Fundación del Instituto "Emmanuel Mounier". Diálogo Filosófico 1:111-113.
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  33. 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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  34. 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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  35. 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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  36. Elena Arseneva (2002). Lévinas et le jeu des langues. Revue Philosophique De Louvain 100 (1):65-79.
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  37. 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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  38. Ann W. Astell (2004). Maternal Compassion in the Thought of René Girard, Emil Fackenheim, and Emmanuel Levinas. Contagion: Journal of Violence, Mimesis, and Culture 11 (1):15-24.
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  39. 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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  40. Peter Atterton (2011). Nourishing the Hunger of the Other: A Rapprochement Between Levinas and Darwin. Symploke 19 (1):17-33.
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  41. Peter Atterton (1992). Levinas and the Language of Peace. Philosophy Today 36 (1):59-70.
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  42. Peter Atterton & Matthew Calarco (eds.) (2010). Radicalizing Levinas. State University of New York Press.
    Levinas ahead of his time--and himself--on politics, postcolonialism and globalization, animals and the environment, and science and technology.
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  43. Don Awerkamp (1977). Emmanuel Levinas: Ethics and Politics. Revisionist Press.
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  44. Raphael Aybar & Cesare Del Mastro (2013). Danielle Cohen-Levinas: Lo que no puede ser dicho. Una lectura estética en Emmanuel Levinas. Estudios de Filosofía 11:99-109.
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  45. Raphael Aybar & Cesare Del Mastro (2013). Danielle Cohen-Levinas: Lo que no puede ser dicho. Una lectura estética en Emmanuel Levinas. Estudios de Filosofía 11:99-109.
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  46. E. Baccarini (2006). Emmanuel Levinas: intenzionalità e trascendenza a partire da Husserl. Teoria 24 (2):7-18.
    The theory of intentionality is the most important core of the theoretical inheritance of E. Husserl’s phenomenology. Starting from this awareness, Levinas carries out a deep research within the phenomenology in order to see whether «intentionality exhausts modalities in which the thought is meaningful». This paper will try to show how the French-Lituan philosopher, going over the genetic phenomenology research which comes to a precategorial issue, can point out the «pre-intentional», or better the «non-intentional», the original «passivity» of conscience which (...)
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  47. Brock Bahler (2014). Emmanuel Levinas, Radical Orthodoxy, and an Ontology of Originary Peace. Journal of Religious Ethics 42 (3):516-539.
    Radical Orthodoxy, a growing movement among contemporary Christian theologians, argues that the prominent philosophical paradigms of modern and postmodern thought lack transcendence, are ultimately nihilistic, and are guided by an ontology of violence. Among the thinkers Radical Orthodoxy criticizes are Hegel, Nietzsche, and Hobbes, but surprisingly also the Jewish philosopher Emmanuel Levinas, whom they claim offers an ethics for nihilists. In this essay, I analyze the claims of two prominent thinkers in Radical Orthodoxy, John Milbank and Catherine Pickstock, and argue (...)
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  48. 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.
  49. Gabriela Balcarce (2013). De mesianismos impolíticos: Emmanuel Levinas. Revista de Filosofía (Madrid) 38 (2):99-116.
    This paper tries to perform a reading of emmanuel levinas through its ethics and, in particular, his conception of the Messianic. To do so, delving two different ways on the ‘face’ notion: on the one hand, its phenomenological heritage, on the other hand, their Jewish roots. Towards the end of the work we support that levinasian Messianism has the character of impolitic, i.e., of a thought that attempts to transcend the threshold of political towards a critical considerations.
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  50. Charles Bambach (2007). Bordercrossings: Levinas, Heidegger, and the Ethics of the Other. Modern Intellectual History 4 (1):205-217.
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