Search results for 'Emmanuel Daucé' (try it on Scholar)

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  1. Mathias Quoy, Jean-Paul Banquet & Emmanuel Daucé (2001). Learning and Control with Chaos: From Biology to Robotics. Behavioral and Brain Sciences 24 (5):824-825.score: 240.0
    After critical appraisal of mathematical and biological characteristics of the model, we discuss how a classical hippocampal neural network expresses functions similar to those of the chaotic model, and then present an alternative stimulus-driven chaotic random recurrent neural network (RRNN) that learns patterns as well as sequences, and controls the navigation of a mobile robot.
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  2. Steven M. Emmanuel (1991). Kierkegaard's Pragmatist Faith. Philosophy and Phenomenological Research 51 (2):279-302.score: 30.0
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  3. Steven M. Emmanuel (ed.) (2001). The Blackwell Guide to the Modern Philosophers: From Descartes to Nietzsche. Blackwell.score: 30.0
    This guide brings together eighteen original interpretations of the modern philosophers from Descartes to Nietzsche.
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  4. Steven M. Emmanuel (2005). Review of Sylvia Walsh, Living Christianly: Kierkegaard's Dialectic of Christian Existence. [REVIEW] Notre Dame Philosophical Reviews 2005 (12).score: 30.0
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  5. Steven M. Emmanuel & Patrick Allen Goold (eds.) (2002). Modern Philosophy, From Descartes to Nietzsche: An Anthology. Blackwell Publishers.score: 30.0
    When used alongside "The Blackwell Guide to the Modern Philosophers" (2001), these volumes provide students of modern philosophy with an ideal combination of ...
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  6. Steven M. Emmanuel (1994). Transforming Vision. Philosophy and Phenomenological Research 54 (3):734-737.score: 30.0
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  7. Steven M. Emmanuel (1989). Kierkegaard on Doctrine: A Post-Modern Interpretation. Religious Studies 25 (3):363 - 378.score: 30.0
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  8. Mutuza Kabe & Raymond Emmanuel (2008). De La Philosophie Occidentale a La Philosophie Negro-Africaine: Apport des Philosophes Zaïro-Congolais. L'ar-En-Ciel.score: 30.0
     
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  9. N. N. Trakakis (2013). Review Essay: Emmanuel Falque, The Metamorphosis of Finitude: An Essay on Birth and Resurrection. Journal of French and Francophone Philosophy 21 (2):163-166.score: 24.0
    A review of Emmanuel Falque, The Metamorphosis of Finitude: An Essay on Birth and Resurrection, trans. George Hughes ( New York: Fordham University Press, 2012).
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  10. Brock Bahler (2014). Emmanuel Levinas, Radical Orthodoxy, and an Ontology of Originary Peace. Journal of Religious Ethics 42 (3):516-539.score: 24.0
    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 (...)
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  11. Vianu Muresan (2010). Delia Popa, Emmanuel Levinas, Les aventures de l'economie subjective et son ouverture a l'alterite/ The adventures of the subjective economy and its opening towards alterity. Journal for the Study of Religions and Ideologies 6 (16):159-168.score: 24.0
    Delia Popa, Emmanuel Levinas, Les aventures de l’economie subjective et son ouverture a l’alterite (Eemmanuel Levinas, The adventures of the subjective economy and its opening towards alterity) Lumen Publishing House, Iasi, 2007.
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  12. Santiago Slabodsky (2011). Emmanuel Levinass Geopolitics: Overlooked Conversations Between Rabbinical and Third World Decolonialisms. Journal of Jewish Thought and Philosophy 18 (2):147-165.score: 21.0
    In this article, I re-evaluate critiques of Levinas's Eurocentrism by exploring his openness to decolonial theory. First, I survey Levinas's conceptual confrontation with imperialism, showing that his early Eurocentric work (1930s-1960s) is revised in his later writing (1970s-1980s). Second, I explore the contextual reasons that led him to take that path, such as his previously overlooked conversations with the liberationist South American intellectual Enrique Dussel. Finally, I present the case for a revisitation of the current theoretical frameworks of Jewish thought. (...)
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  13. George Sayre & George Kunz (2005). Enduring Intimate Relationships as Ethical and More Than Ethical: Inspired by Emmanuel Levinas and Martin Buber. Journal of Theoretical and Philosophical Psychology 25 (2):224-237.score: 21.0
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  14. Michael D. Dahnke (2012). Emmanuel Levinas and the Face of Terri Schiavo: Bioethical and Phenomenological Reflections on a Private Tragedy and Public Spectacle. Theoretical Medicine and Bioethics 33 (6):405-420.score: 21.0
    The controversial case of Terri Schiavo came to a close on March 31, 2005, with her death following the removal of a percutaneous endoscopic gastrostomy tube. This event followed years of controversy and social upheaval. Voices from across the entire political and cultural spectrums filled the airwaves and op-ed pages of major newspapers. Protests ensued outside of Ms. Schiavo’s care facility. Ms. Schiavo’s parents published videos of their daughter on the internet in an effort to prove that she was not (...)
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  15. Gonçalo Marcelo & Emmanuel Renault (2011). Reconnaissance, critique sociale et politique: Entretien de Gonçalo Marcelo avec Emmanuel Renault. Études Ricoeuriennes / Ricoeur Studies 2 (1):134-149.score: 21.0
    Au cours de cet entretien, Emmanuel Renault nous offre un aperçu de la manière dont la thématique de la reconnaissance est traitée en France aujourd’hui, notamment à travers le renouveau des études sur Hegel et Marx. Il explique la façon dont la reconnaissance a pu s’ériger en paradigme (en dépit de ses usages multiples et variés en France comme ailleurs), au cours de la dernière décennie et le rôle joué par Axel Honneth dans ce procès. Finalement, il explicite sa (...)
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  16. Emmanuel Lévinas (2001). Is It Righteous to Be?: Interviews with Emmanuel Lévinas. Stanford University Press.score: 21.0
    Emmanuel Levinas (1905-1995) is at the center of the renewed debate over the question of the ethical. In the context of the phenomenological tradition, Levinas defines ethics as an originary response to the face of the other. Between 1982 and 1992, Levinas gave numerous interviews, closing a distinguished sixty-year career. Of the twenty interviews collected in this volume, seventeen appear in English for the first time. In the interviews Levinas sets forth the central features of his ethical philosophy. He (...)
     
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  17. Lawrence Burns (2008). Identifying Concrete Ethical Demands in the Face of the Abstract Other: Emmanuel Levinas' Pragmatic Ethics. Philosophy and Social Criticism 34 (3):315-335.score: 18.0
    Critics of Levinas reject the notion that the abstract face of the other can ground ethics and generate specific responsibilities. To the contrary, I argue that the face does ground a practical and pragmatic ethics. Drawing on Levinas' phenomenological analyses of the enjoying subject, I show that the face communicates an imperative to the subject that obligates her or him to repair the concrete context of action in which the subject encounters the other. My elucidation takes very seriously the notion (...)
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  18. Lisa Guenther (2006). "Like a Maternal Body": Emmanuel Levinas and the Motherhood of Moses. Hypatia 21 (1):119-136.score: 18.0
    : Emmanuel Levinas compares ethical responsibility to a maternal body who bears the Other in the same without assimilation. In explicating this trope, he refers to a biblical passage in which Moses is like a "wet nurse" bearing Others whom he has "neither conceived nor given birth to" (Num. 11:12). A close reading of this passage raises questions about ethics, maternity, and sexual difference, for both the concept of ethical substitution and the material practice of mothering.
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  19. Norbert Anwander (2013). Eva Buddeberg: Verantwortung im Diskurs: Grundlinien einer rekonstruktiv-hermeneutischen Konzeption moralischer Verantwortung im Anschluss an Hans Jonas, Karl-Otto Apel und Emmanuel Lévinas. [REVIEW] Ethical Theory and Moral Practice 16 (1):217-218.score: 18.0
    Eva Buddeberg: Verantwortung im Diskurs: Grundlinien einer rekonstruktiv-hermeneutischen Konzeption moralischer Verantwortung im Anschluss an Hans Jonas, Karl-Otto Apel und Emmanuel Lévinas Content Type Journal Article Pages 1-2 DOI 10.1007/s10677-012-9366-3 Authors Norbert Anwander, Humboldt-Universität zu Berlin, Institut für Philosophie, Unter den Linden 6, 10099 Berlin, Germany Journal Ethical Theory and Moral Practice Online ISSN 1572-8447 Print ISSN 1386-2820.
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  20. Alphonso Lingis (1999). Objectivity and of Justice: A Critique of Emmanuel Levinas' Explanations. [REVIEW] Continental Philosophy Review 32 (4):395-407.score: 18.0
    For Emmanuel Levinas objectivity is intersubjectively constituted. But this intersubjectivity is not, as in Merleau-Ponty, the intercorporeality of perceivers nor, as in Heidegger, the active correlation of practical agents. It has an ethical structure; it is the presence, to each cognitive subject, of others who contest and judge him. But does not the exposure of each cognitive subject to the wants and needs of others result in the constitution of a common practical field, which is not yet the objective (...)
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  21. John Llewelyn (1995). Emmanuel Levinas: The Genealogy of Ethics. Routledge.score: 18.0
    From the relative obscurity in which Levinas's work languished until very recently, Emmanuel Levinas must now be judged as one of the most influential figures in contemporary Continental philosophy. There is no better guide than John Lewelyn to lead one through the thickets of Levinas's prose. Bursting with questions, multiple references, cascading citations and multilingual puns and nuances, this book is the compelling record of intellectual obsession. Taking as its guiding thre the theme of genealogy, the book gives a (...)
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  22. Jeffrey Bloechl (ed.) (2000). The Face of the Other and the Trace of God: Essays on the Philosophy of Emmanuel Levinas. Fordham University Press.score: 18.0
    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.
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  23. Adriaan Theodoor Peperzak (ed.) (1995). Ethics as First Philosophy: The Significance of Emmanuel Levinas for Philosophy, Literature, and Religion. Routledge.score: 18.0
    Ethics as First Philosophy brings together original essays by an outstanding group of international scholars that discuss the work of Emmanuel Levinas. The book explores the significance of Levinas' work for philsophy, psychology and religion. Ethics as First Philosophy comprises an excellent collection of work on this major contemporary thinker. The book presents Levinas philosophy from a wide and well-balanced variety of perspectives. The contributions range from thematic discussions of Levinas central concepts to explorations of his affinities and differences (...)
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  24. Leora Faye Batnitzky (2006). Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation. Cambridge University Press.score: 18.0
    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, (...)
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  25. Étienne Haché & Matthieu Dubost (2006). Individualisme Et Responsabilité Selon Emmanuel Lévinas. Dialogue 45 (3):469-503.score: 18.0
    Emmanuel Lévinas est indiscutablement le philosophe par excellence de l’éthique. L’un des thèmes majeurs de sa pensée, ou plutôt la clé pour comprendre son œuvre -- qui se situe aux frontières de nombreux domaines --, est la responsabilité à l’égard d’Autrui. Cet article se propose de reconsidérer cet aspect déterminant de ses écrits au regard de l’individualisme contemporain. Nous montronsqu’en aucune façon l’éthique lévinassienne de la responsabilité n’oblitère «la part du Moi dans l’eminence de l’Autre». Bien au contraire, dans (...)
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  26. Philip J. Harold (2009). Prophetic Politics: Emmanuel Levinas and the Sanctification of Suffering. Ohio University Press.score: 18.0
    In Prophetic Politics, Philip J. Harold offers an original interpretation of the political dimension of Emmanuel Levinas’s thought.
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  27. Emmanuel Lévinas & Françoise Armengaud (1985). Entretien Avec Emmanuel Lévinas. Revue de Métaphysique Et de Morale 90 (3):296 - 310.score: 18.0
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  28. Jonathan Burroughs (2012). Emmanuel Levinas' Methodological Approach to the Jewish Sacred Texts. Heythrop Journal 53 (1):124-136.score: 18.0
    This paper explores Emmanuel Levinas' Jewish writings, and in particular, his Talmudic commentaries and essays on Judaism. The aim is to elicit some salient features of his methodological approach to the Jewish sacred texts. In general, Levinas' specific reflections on method (in terms of reading the Jewish Scriptures) are confined to sporadic, fragmentary comments interspersed throughout his writings. In extracting these reflections, a specifically Levinasian approach emerges. In particular, his approach shows how one may ethically encounter the Other(s) in (...)
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  29. Claire Elise Katz & Lara Trout (eds.) (2005). Emmanuel Levinas. Routledge.score: 18.0
    Emmanuel Levinas (1905-1995) was one of the foremost thinkers of the twentieth century. His work influencing a wide range of intellectuals such as Maurice Blanchot, Jacques Derrida, Luce Irigaray and Jean-Luc Marion.
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  30. Jacob Meskin (2007). The Role of Lurianic Kabbalah in the Early Philosophy of Emmanuel Levinas. Levinas Studies 2:49-77.score: 18.0
    In 1982 the American philosopher and Levinas scholar Edith Wyschogrod conducted an interview with Emmanuel Levinas, the transcript of which she published seven years later. Early in the interview, Wyschogrod proposed to Levinas that his philosophy constituted a radical break with western theological tradition because it started not with a Parmenidean ontological plenitude, but rather with the God of the Hebrew Bible. The God Levinas began with, according to Wyschogrod, wasan indigent God, a hidden God who commands that there (...)
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  31. Edith Wyschogrod (2000). Emmanuel Levinas: The Problem of Ethical Metaphysics. Fordham University Press.score: 18.0
    Edith Wyschogrod presents the first full-length study in English of the important contemporary French philosopher Emmanuel Levinas. It is a revision of the author’s earlier study and includes discussions of his recent writings as well as current scholarship. Dr. Wyschogrod’s extensive discussion of Levinas's relation to Judaism, especially his use of literature from the Torah and other religious writings, will be of interest to religious scholars. The author compares Levinas’s thought with that of his contemporaries, most notably Jacques Derrida (...)
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  32. Emmanuel Levinas, Tamra Wright, Peter Hughes & Alison Ainley (1988). The Paradox of Morality: An Interview with Emmanuel Levinas. In Robert Bernasconi & David Wood (eds.), The Provocation of Levinas: Rethinking the Other. Routledge.score: 18.0
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  33. Maria Dimitrova (2008). Emmanuel Levinas. Proceedings of the Xxii World Congress of Philosophy 10:69-76.score: 18.0
    The present paper aims to view three ways of thinking time by Emmanuel Levinas. We distinguish existential, historical, and eschatological time demonstrating how they are connected with his central notion of responsibility toward the Other. The following analysis reorders and interprets what Levinas has said in response of Martin Heidegger’s and Hegel’s position. The text does not make any other claims but aims to offer a possible reading and exegesis of Levinas’s philosophy and open a further discussion on these (...)
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  34. Christina M. Gschwandtner (2010). À Dieu or From the Logos? Emmanuel Lévinas and Jean-Luc Marion—Prophets of the Infinite. Philosophy and Theology 22 (1/2):177-203.score: 18.0
    This paper examines the extent to which certain aspects of the philosophies of Emmanuel Lévinas and Jean-Luc Marion are directed toward the divine, especially in regard to how they employ religious imagery or even explicitly biblical metaphors, namely those of the face of the neighbor, the glory of the Infinite, the response of the witness, and the breaking or sharing of bread. This will show important parallels and connections between their respective works, but it will also highlight where they (...)
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  35. Seán Hand (1997). The Other Voice: Ethics and Expression in Emmanuel Levinas. History of the Human Sciences 10 (3):56-68.score: 18.0
    Emmanuel Levinas's Totality and Infinity (1961) is explicitly con cerned with the suppression of the voice of the Other by the synoptic totalizations of the voice of western philosophy. Levinas contests this emergence of Being and the systems of totality it indicates with the irruption of the face of the other, which signifies through contact and sensibility the presence of infinity within the human situation. Derrida's reading of this fundamental testing of western ontology rests on the accusation that western (...)
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  36. Robyn Horner (2000). Emmanuel Levinas on God and Philosophy. Philosophy in the Contemporary World 7 (1):41-46.score: 18.0
    This paper concerns the possibility of “thinking” God, and uses the work of Emmanuel Levinas to frame a contemporary approach to some of the problems involved. The difficult relationship between philosophy and Christian theology is noted, before Levinas’s thought is examined as it relates to that which both marks consciousness and exceeds it. Levinas’s adoption of the “idea of the Infinite” and hisexploration of two ways in which the Infinite might signify (have meaning) open up a useful trajectory for (...)
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  37. David Patterson (2006). Emmanuel Levinas: A Jewish Thinker. Revista Portuguesa de Filosofia 62 (2/4):591 - 608.score: 18.0
    This article argues that the philosophy of Emmanuel Levinas does not fall into the categories of postmodern thought; rather, it represents a fundamentally Jewish way of thinking that, in many ways, is opposed to postmodernism. The paper begins with a consideration of what makes Jewish thought Jewish and explains how and why the thinking of Levinas is defined by distinctively Jewish categories. It addresses his stance toward Torah and other sacred Jewish texts, as well as his view of creation (...)
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  38. Richard A. Cohen (2006). Emmanuel Levinas: Philosopher and Jew. Revista Portuguesa de Filosofia 62 (2/4):481 - 490.score: 18.0
    Levinas seamlessly unites philosophy and religion via ethics. By doing so he satisfies philosophy's quest for justification by finding it neither in epistemology nor aesthetics (nor in an escapist "fundamentalism") but in the responsibility of each person for each other and for all others. That is to say, the "ground" of meaning emerges neither in intellect nor imagination but in the moral responsibilities one person has for another and, beyond these already infinite obligations, in the justice - law and equality (...)
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  39. Christina Gschwandtner (2013). Being and God: A Systematic Approach in Confrontation with Martin Heidegger, Emmanuel Levinas, and Jean-Luc Marion, by Lorenz B. Puntel. Comparative and Continental Philosophy 4 (1):164 - 165.score: 18.0
    Being and God: A Systematic Approach in Confrontation with Martin Heidegger, Emmanuel Levinas, and Jean-Luc Marion , by Lorenz B. Puntel Content Type Journal Article Pages 164-165 Authors Christina M. Gschwandtner, University of Scranton Journal Comparative and Continental Philosophy Online ISSN 1757-0646 Print ISSN 1757-0638 Journal Volume Volume 4 Journal Issue Volume 4, Number 1 / 2012.
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  40. Ethan Kleinberg (2012). In/Finite Time: Tracing Transcendence to Emmanuel Levinas's Talmudic Lectures. International Journal of Philosophical Studies 20 (3):375-387.score: 18.0
    Abstract In this article, I attempt to trace Emmanuel Levinas's notion of transcendence and its relation to infinity to his Talmudic lectures to offer both a philosophical diagnosis as well as a counter to the essentialist logic of what Levinas considers the traditional or ?metaphysical? concept of time. This opens my speculative argument up to two levels of interpretation as it requires an historical investigation into the cultural context that conditioned Levinas's particular understanding of transcendence and infinity in relation (...)
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  41. Mick Smith (2007). Worldly (in)Difference and Ecological Ethics: Iris Murdoch and Emmanuel Levinas. Environmental Ethics 29 (1):23-41.score: 18.0
    The natural world’s myriad differences from human beings, and its apparent indifference to human purposes and ends, are often regarded as problems an environmental ethics must overcome. Perhaps, though, ecological ethics might instead be re-envisaged as a form of other-directed concern that responds to just this situation. That is, the recognition of worldly (in)difference might actually be regarded as a precondition for, and opening on, any contemporary ethics, whether human or ecological. What is more, the task of ethics might be (...)
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  42. Ubiratan Nunes Moreira (2013). Dizer profético e Eleição: a hermenêutica da religião como ética em Emmanuel Lévinas. 2012. Horizonte 11 (29):412-413.score: 18.0
    DISSERTAÇÃO DE MESTRADO MOREIRA, Ubiratan Nunes. Dizer profético e Eleição : a hermenêutica da religião como ética em Emmanuel Lévinas. 2012. 136 folhas. Dissertação (Mestrado) – Pontifícia Universidade Católica de Minas Gerais, Programa de Pós-graduação em Ciências da Religião, Belo Horizonte.
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  43. Lorenz B. Puntel (2011). Being and God: A Systematic Approach in Confrontation with Martin Heidegger, Emmanuel Levinas, and Jean-Luc Marion. Northwestern University Press.score: 18.0
    Ch. 1: Inadequate approaches to the question of God -- 1.1. Initial clarifications -- 1.2 Wholly unsystematic direct approaches -- 1.3. Semi-systematic indirect approaches -- 1.4. A wholly anti-systematic, anti-theoretical, and direct approach: Ludwig Wittgenstein -- 1.5. A characteristic example of a failed critique: Thomas Nagel's objections to God as "last point" -- Ch. 2. Heidegger's thinking of Being: the flawed development of a significant approach -- 2.1. Heidegger's failed and distorting interpretation and critique of the Christian metaphysics of Being (...)
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  44. Michael Sohn (2013). Emmanuel Levinas and the New Science of Judaism. Journal of Religious Ethics 41 (4):626-642.score: 18.0
    This article addresses Emmanuel Levinas's re-conceptualization of Jewish identity by examining his response to a question he himself poses: “In which sense do we need a Jewish science?” First, I attend to Levinas's critique of modern science of Judaism, particularly as it was understood in the critical approaches of the nineteenth-century school of thought, Wissenschaft des Judentums. Next, I detail Levinas's own constructive proposal that would, in his words, “enlarge the science of Judaism.” He retrieved classical textual sources that (...)
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  45. Gabriela Balcarce (2013). De mesianismos impolíticos: Emmanuel Levinas. Revista de Filosofía (Madrid) 38 (2):99-116.score: 18.0
    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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  46. Ieva Lapinska (2007). Philosophical Knowledge in the Context of Emmanuel Levinas's Ethics. The Proceedings of the Twenty-First World Congress of Philosophy 1:121-125.score: 18.0
    Considering world problems in a context of inter human relationship, I refer to the approach developed in Emmanuel Levinas' ethics. This approach encourages raising a question about the potential usefulness of knowledge in solving problems of human relationship. The fundamental trait of the human condition face-toface with the other is, according to Levinas, unrestricted responsibility of the I about the other. The other has ethical, not ontological, authority, which explains why observable deafness to one's responsibility can not serve as (...)
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  47. Graham Mayeda (2012). Time for Ethics: Temporality and the Ethical Ideal in Emmanuel Lévinas and Kuki Shūzō. Comparative and Continental Philosophy 4 (1):105 - 124.score: 18.0
    In this article, I compare and contrast the phenomenological ethics of Emmanuel Levinas with that of twentieth-century Japanese philosopher, Kuki Shūzō. In the resulting counterpoint, I put special emphasis on the conception of time espoused by each author. I argue that both go astray by mistakenly basing their ethics on the complete otherness of the other (diachrony) rather than recognizing that both the other (diachrony) and I (synchrony) are originally inseparable in experience before the conceptual separation of “me” and (...)
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  48. Edith Wyschogrod (2005). Emmanuel Levinas and the Problem of Religious Language. In Claire Elise Katz & Lara Trout (eds.), Emmanuel Levinas. Routledge. 3--1.score: 18.0
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  49. Magali Bessone (2006). Emmanuel Renault, L'expérience de l'injustice. Reconnaissance et clinique de l'injustice, Paris, La Découverte (Armillaire), 2004, 412 p., 26,50 euros. [REVIEW] Astérion 4.score: 18.0
    L’ouvrage d’Emmanuel Renault s’inscrit dans un débat passionné et fécond, inauguré en 1971 par la parution aux États-Unis de la Théorie de la justice de John Rawls, sur la nature de la justice et le sens que peut bien revêtir dans nos sociétés contemporaines l’exigence de mener une vie juste. Dans ce débat, Renault fait entendre une voix qui puise son originalité et la pertinence de son questionnement dans sa radicalité. Il remet en cause notamment l’approche libérale contractualiste de (...)
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  50. Monique-Lise Cohen (2011). Emmanuel Lévinas Et Henri Meschonnic: Résonances Prophétiques. Orizons.score: 18.0
    Emmanuel Lévinas et Henri Meschonnic : tout semble les séparer, et pourtant tous deux parlent de littérature, d'éthique et de Dieu.
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