Search results for 'Emmanuelle Planus' (try it on Scholar)

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  1. Caroline Rosello, Pascal Ballet, Emmanuelle Planus & Philippe Tracqui (2004). Model Driven Quantification of Individual and Collective Cell Migration. Acta Biotheoretica 52 (4).score: 240.0
    While the control of cell migration by biochemical and biophysical factors is largely documented, a precise quantification of cell migration parameters in different experimental contexts is still questionable. Indeed, these phenomenological parameters can be evaluated from data obtained either at the cell population level or at the individual cell level. However, the range within which both characterizations of cell migration are equivalent remains unclear. We analyse here to which extent both sources of data could be integrated within a unified description (...)
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  2. Valérie M. Laurent, Patrick Cañadas, Redouane Fodil, Emmanuelle Planus, Atef Asnacios, Sylvie Wendling & Daniel Isabey (2002). Tensegrity Behaviour of Cortical and Cytosolic Cytoskeletal Components in Twisted Living Adherent Cells. Acta Biotheoretica 50 (4).score: 240.0
    The present study is an attempt to relate the multicomponent response of the cytoskeleton (CSK), evaluated in twisted living adherent cells, to the heterogeneity of the cytoskeletal structure - evaluated both experimentally by means of 3D reconstructions, and theoretically considering the predictions given by two tensegrity models composed of (four and six) compressive elements and (respectively 12 and 24) tensile elements. Using magnetic twisting cytometry in which beads are attached to integrin receptors linked to the actin CSK of living adherent (...)
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  3. Pía López‐Jornet & Fabio Camacho‐Alonso (2010). The Quality of Patient‐Orientated Internet Information on Oral Lichen Planus: A Pilot Study. Journal of Evaluation in Clinical Practice 16 (5):883-886.score: 21.0
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  4. Pía López‐Jornet & Fabio Camacho‐Alonso (2010). Quality of Life in Patients with Oral Lichen Planus. Journal of Evaluation in Clinical Practice 16 (1):111-113.score: 21.0
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  5. [deleted]Volle Emmanuelle (2010). Combining Lesion and Functional Imaging Approaches to Explore Prefrontal Functions. Frontiers in Human Neuroscience 4.score: 20.0
  6. Gabrielle Varro (2013). Beate Collet et Emmanuelle Santelli, Couples d'ici, parents d'ailleurs. Parcours de descendants d'immigrés.. PUF (coll. « Le lien social »), 2012. [REVIEW] Temporalités. Revue de Sciences Sociales Et Humaines (16).score: 18.0
    L’ouvrage de Beate Collet et Emmanuelle Santelli vient combler un manque qui pendant de longues années a freiné l’avancement des connaissances sur les populations françaises d’ascendance étrangère. Mieux encore, il fait le lien avec l’ensemble du corps social, montrant à la fois sur quels points les réalités de ces populations rejoignent celles de la société globale, et dans quels domaines elles se différencient. Cet ouvrage ambitieux nous livre une sociologie de la famille qui s’attaque à ce..
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  7. Marianne Doury (2010). Emmanuelle Danblon, Emmanuel de Jonge, Ekaterina Kissina & Loïc Nicolas (Eds): Review of Argumentation Et Narration. [REVIEW] Argumentation 24 (2):255-257.score: 15.0
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  8. Jeanne Balibar (2004). Entretien réalisé par Anne-Emmanuelle Demartini et Gabrielle Houbre. Clio 19:181-189.score: 15.0
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  9. C. D. N. Costa (1990). Clara-Emmanuelle Auvray: Folie et douleur dans Hercule Furieux et Hercule sur l'Oeta. Recherches sur l'expression esthétique de l'ascèse stoïcienne chez Sénèque. (Studien zur klassischen Philologie, 36.) Pp. 291. Frankfurt am Main, Berne, New York and Paris: Peter Lang, 1989. Paper. [REVIEW] The Classical Review 40 (02):490-491.score: 15.0
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  10. Susan Boynton (1998). Reviews Arnoldus Vohburgensis, Historia Sancti Emmerammi Arnoldi Vohburgensis, Circa 1030, Ed. David Hiley. Introductory Matter in English and German. (Historiae; Wissenschaftliche Abhandlungen/Musicological Studies, 65/2.) Ottawa: Institute of Mediaeval Music, for the Study Group “Cantus Planus” of the International Musicological Society, 1996. Pp. Xxix, 43; Musical Examples and Black-and-White Facsimiles. [REVIEW] Speculum 73 (4):1101-1101.score: 15.0
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  11. S. Gandolfo, M. Carbone, P. Zulian, R. Brocoletti & M. Carrozzo (1992). Lichen planus orale e patoloia epatica., Parte 11.-Correlazioni clinico-statistiche tra manifestazioni orali e danno etatico. Minerva 41:209-13.score: 15.0
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  12. C. Hoogaert (forthcoming). Argumentation et questionnement (Emmanuelle Danblon). Revue Internationale de Philosophie.score: 15.0
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  13. Pía López‐Jornet, Yolanda Martínez‐Beneyto, Antonio Velandrino Nicolás & Vicente Jornet García (2009). Professional Attitudes Toward Oral Lichen Planus: Need for National and International Guidelines. Journal of Evaluation in Clinical Practice 15 (3):541-542.score: 15.0
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  14. Emanuele Maffi (2010). Recensioni Emmanuelle Jouët-Pastré, Le Jeu Et le Sérieux Dans les Lois de Platon. Rivista di Storia Della Filosofia 3:599.score: 15.0
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  15. Patricia Skinner (2006). Emmanuelle Santinelli, Des Femmes Éplorées? Les Veuves Dans la Société Aristocratique du Haut Moyen Âge. [Villeneuve d'Ascq]: Presses Universitaires du Septentrion, 2003. Paper. Pp. 414; 6 Graphs and 21 Tables. €29.85. [REVIEW] Speculum 81 (1):268-270.score: 15.0
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  16. 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: 8.0
    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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  17. Brock Bahler (2014). Emmanuel Levinas, Radical Orthodoxy, and an Ontology of Originary Peace. Journal of Religious Ethics 42 (3):516-539.score: 8.0
    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 argue (...)
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  18. 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: 8.0
    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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  19. 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: 7.0
    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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  20. 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: 7.0
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  21. 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: 7.0
    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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  22. 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: 7.0
    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 manière (...)
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  23. Emmanuel Lévinas (2001). Is It Righteous to Be?: Interviews with Emmanuel Lévinas. Stanford University Press.score: 7.0
    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 underlies (...)
     
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  24. 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: 6.0
    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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  25. Lisa Guenther (2006). "Like a Maternal Body": Emmanuel Levinas and the Motherhood of Moses. Hypatia 21 (1):119-136.score: 6.0
    : 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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  26. 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: 6.0
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  27. Alphonso Lingis (1999). Objectivity and of Justice: A Critique of Emmanuel Levinas' Explanations. [REVIEW] Continental Philosophy Review 32 (4):395-407.score: 6.0
    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 world (...)
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  28. 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: 6.0
    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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  29. 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: 6.0
    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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  30. John Llewelyn (1995). Emmanuel Levinas: The Genealogy of Ethics. Routledge.score: 6.0
    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 broadly (...)
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  31. Adriaan Theodoor Peperzak (ed.) (1995). Ethics as First Philosophy: The Significance of Emmanuel Levinas for Philosophy, Literature, and Religion. Routledge.score: 6.0
    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 with (...)
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  32. Leora Faye Batnitzky (2006). Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation. Cambridge University Press.score: 6.0
    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, Leora Batnitzky (...)
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  33. Jonathan Burroughs (2012). Emmanuel Levinas' Methodological Approach to the Jewish Sacred Texts. Heythrop Journal 53 (1):124-136.score: 6.0
    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 these (...)
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  34. Étienne Haché & Matthieu Dubost (2006). Individualisme Et Responsabilité Selon Emmanuel Lévinas. Dialogue 45 (3):469-503.score: 6.0
    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 l’ouverture (...)
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  35. Philip J. Harold (2009). Prophetic Politics: Emmanuel Levinas and the Sanctification of Suffering. Ohio University Press.score: 6.0
    In Prophetic Politics, Philip J. Harold offers an original interpretation of the political dimension of Emmanuel Levinas’s thought.
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  36. Claire Elise Katz & Lara Trout (eds.) (2005). Emmanuel Levinas. Routledge.score: 6.0
    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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  37. Emmanuel Lévinas & Françoise Armengaud (1985). Entretien Avec Emmanuel Lévinas. Revue de Métaphysique et de Morale 90 (3):296 - 310.score: 6.0
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  38. Edith Wyschogrod (2000). Emmanuel Levinas: The Problem of Ethical Metaphysics. Fordham University Press.score: 6.0
    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 and (...)
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  39. Jacob Meskin (2007). The Role of Lurianic Kabbalah in the Early Philosophy of Emmanuel Levinas. Levinas Studies 2:49-77.score: 6.0
    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 be (...)
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  40. 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: 6.0
    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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  41. Robyn Horner (2000). Emmanuel Levinas on God and Philosophy. Philosophy in the Contemporary World 7 (1):41-46.score: 6.0
    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 a (...)
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  42. Maria Dimitrova (2008). Emmanuel Levinas. Proceedings of the Xxii World Congress of Philosophy 10:69-76.score: 6.0
    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 topics.
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  43. 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: 6.0
    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 diverge (...)
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  44. Seán Hand (1997). The Other Voice: Ethics and Expression in Emmanuel Levinas. History of the Human Sciences 10 (3):56-68.score: 6.0
    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 philosophy (...)
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  45. David Patterson (2006). Emmanuel Levinas: A Jewish Thinker. Revista Portuguesa de Filosofia 62 (2/4):591 - 608.score: 6.0
    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 and (...)
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  46. Richard A. Cohen (2006). Emmanuel Levinas: Philosopher and Jew. Revista Portuguesa de Filosofia 62 (2/4):481 - 490.score: 6.0
    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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  47. Ethan Kleinberg (2012). In/Finite Time: Tracing Transcendence to Emmanuel Levinas's Talmudic Lectures. International Journal of Philosophical Studies 20 (3):375-387.score: 6.0
    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 to (...)
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  48. 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: 6.0
    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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  49. Mick Smith (2007). Worldly (in)Difference and Ecological Ethics: Iris Murdoch and Emmanuel Levinas. Environmental Ethics 29 (1):23-41.score: 6.0
    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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  50. Paolo D’Iorio (2014). Response to Emmanuel Salanskis's Review of Paolo D'Iorio, Le Voyage de Nietzsche À Sorrente (Paris: CNRS-Éditions, 2012), JNS 44:1. [REVIEW] Journal of Nietzsche Studies 44 (3):510-512.score: 6.0
    In his review of my book, Le voyage de Nietzsche à Sorrente, Emmanuel Salanskis writes that it is an agreeable read and philologically precise, but that it presents some philosophical difficulties.The first alleged difficulty lies in the conception of “epiphany.” Salanskis asks, “Can we really include Nietzsche among adherents of an aesthetics of the ‘instant’ (170) like Virginia Woolf ?” No, certainly not. On the page cited, I discuss James Joyce’s conception of epiphany (and mention Virginia Woolf only in passing) (...)
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