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Profile: Richard Cohen (State University of New York, Buffalo)
  1.  27
    Richard A. Cohen (2001). Ethics, Exegesis, and Philosophy: Interpretation After Levinas. Cambridge University Press.
    The reputation and influence of Emmanuel Levinas (1906-96) have grown powerfully in recent years. Well known in France in his lifetime, he has since his death become widely regarded as a major European moral philosopher profoundly shaped by his Jewish background. A pupil of Husserl and Heidegger, Levinas pioneered new forms of exegesis with his postmodern readings of the Talmud, and as an ethicist brought together religious and non-religious, Jewish and non-Jewish traditions of contemporary thought. Richard A. Cohen has written (...)
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  2.  1
    Richard A. Cohen (1994). Elevations: The Height of the Good in Rosenzweig and Levinas. University of Chicago Press.
    This elevating pull of an ethics that can account for the relation of self and other without reducing either term is the central theme of these essays.
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  3. Richard A. Cohen (2006). Levinas: Thinking Least About Death: Contra Heidegger. [REVIEW] International Journal for Philosophy of Religion 60 (1/3):21 - 39.
    Detailed exposition of the nine layers of signification of human mortality according to Emmanuel Levinas's phenomenological and ethical account of the meaning and role of death for the embodied human subject and its relations to other persons. Critical contrast to Martin Heidegger's alternative and hitherto more influential phenomenological-ontological conception, elaborated in "Being and Time" (1927), of mortality as Dasein's anxious and revelatory being-toward-death.
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  4. Emmanuel Levinas & Richard A. Cohen (2005). Humanism of the Other. University of Illinois Press.
  5.  14
    Maura C. Schlairet & Richard W. Cohen (2013). Allow-Natural-Death (AND) Orders: Legal, Ethical, and Practical Considerations. HEC Forum 25 (2):161-171.
    Conversations with patients and families about the allow-natural-death (AND) order, along with the standard do-not-resuscitate (DNR) order during end-of-life (EOL) decision-making, may create engagement and understanding while promoting care that can be defended using enduring notions of autonomy, beneficence, and professional duty. Ethical, legal, and pragmatic issues surrounding EOL care decision-making seem to suggest discussion of AND orders as one strategy clinicians could consider at the individual practice level and at institutional levels. A discussion of AND orders, along with traditional (...)
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  6.  2
    Richard A. Cohen (ed.) (1986). Face to Face with Levinas. State University of New York Press.
    An introduction to the ethical and ontological import of Levinas' philosophy.
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  7.  31
    Richard A. Cohen (2000). Ethics and Cybernetics: Levinasian Reflections. [REVIEW] Ethics and Information Technology 2 (1):27-35.
    Is cybernetics good, bad, or indifferent? SherryTurkle enlists deconstructive theory to celebrate thecomputer age as the embodiment of difference. Nolonger just a theory, one can now live a virtual life. Within a differential but ontologically detachedfield of signifiers, one can construct and reconstructegos and environments from the bottom up andendlessly. Lucas Introna, in contrast, enlists theethical philosophy of Emmanuel Levinas to condemn thesame computer age for increasing the distance betweenflesh and blood people. Mediating the face-to-facerelation between real people, allowing and (...)
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  8.  14
    Richard A. Cohen (1981). Emmanuel Levinas: Happiness is a Sensational Time. Philosophy Today 25 (3):196-203.
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  9.  2
    Richard A. Cohen (2007). Levinas: Thinking Least About Death—Contra Heidegger. International Journal for Philosophy of Religion 60 (1-3):21-39.
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  10. Richard Cohen (2004). Collection. Philosophical Review 113 (4).
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  11.  1
    Richard A. Cohen (1999). What Good is the Holocaust? On Suffering and Evil. Philosophy Today 43 (2):176-183.
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  12.  3
    Richard A. Cohen & James L. Marsh (eds.) (2002). Ricoeur as Another: The Ethics of Subjectivity. State University of New York Press.
    Leading scholars address Paul Ricoeur's last major work, Oneself as Another.
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  13.  8
    Richard A. Cohen (1993). Tears. International Studies in Philosophy 25 (1):109-109.
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  14.  8
    Richard A. Cohen (1993). Re-Reading Levinas, And: Nine Talmudic Readings. Journal of the History of Philosophy 31 (1):154-156.
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  15.  3
    Richard A. Cohen (2003). God, Death, and Time. International Studies in Philosophy 35 (2):154-161.
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  16.  24
    Richard A. Cohen (1993). Authentic Selfhood in Heidegger and Rosenzweig. Human Studies 16 (1-2):111 - 128.
  17.  1
    Richard W. Cohen (2003). A Tale of Two Conversations. Hastings Center Report 34 (3):49-49.
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  18.  6
    Richard A. Cohen (1998). Responses to Fleishman and Sauer. Philosophy in the Contemporary World 4 (4):21-25.
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  19.  10
    Richard A. Cohen (1986). Poetique du Possible. Review of Metaphysics 40 (2):382-384.
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  20.  9
    Richard A. Cohen (2008). Plato, Judaism, Kant and Information Technology. International Review of Information Ethics 9:08.
    Plato’s two complaints in the Phaedrus about the new technology of writing, namely, that reliance upon it leads to forgetfulness and fosters intellectual misunderstanding, which are here taken equally to be relevant. Possible complaints about contemporary information technology, are examined and assessed, in themselves and in relation to Jewish rabbinic exegetical tradition and in relation to Immanuel Kant’s positive claims for text based religions in Religion within the Limits of Reason Alone.
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  21.  19
    Richard A. Cohen (1996). Justice and the State in the Thought of Levinas and Spinoza. Epoché: A Journal for the History of Philosophy 4 (1):55-70.
  22.  4
    Richard Cohen (1992). God in Levinas. Journal of Jewish Thought and Philosophy 1 (2):197-221.
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  23.  17
    Richard A. Cohen (2006). Some Notes on the Title of Levinas's Totality and Infinity and its First Sentence. Studia Phaenomenologica 6:117-137.
    Alternative oppositions to “infinity” and “totality” are suggested, examined and shown to be inadequate by comparison to the sense of the opposition contained in title Totality and Infinity chosen by Levinas. Special attention is given to this opposition and the priority given to ethics in relation Kant’s distinction between understanding and reason and the priority given by Kant to ethics. The book’s title is further illuminated by means of its first sentence, and the first sentence is illuminated by means of (...)
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  24.  16
    Richard A. Cohen (2005). Levinas, Plato and Ethical Exegesis. Levinas Studies 1:37-50.
    Chapter 7 of my book, Ethics, Exegesis, and Philosophy: Interpretation after Levinas, entitled “Humanism and the Rights of Exegesis,” was devoted to elaboratingthe notion of “ethical exegesis.” The notion of ethical exegesis is not only inspired by Levinas’s thought, but expresses the essential character of it, its “method,” as it were, the “saying” of its “said.” Accordingly, here I will begin by reviewing some of what I have already said about ethical exegesis, and then I will develop this notion further (...)
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  25.  4
    Richard A. Cohen (1983). Dasein's Responsibility for Being. Philosophy Today 27 (4):317-325.
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  26.  4
    Richard A. Cohen (1984). Merleau-Ponty, the Flesh and Foucault. Philosophy Today 28 (4):329-338.
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  27.  14
    Richard A. Cohen (2005). Alterity and Transcendence. International Studies in Philosophy 37 (4):149-151.
  28.  13
    Richard A. Cohen (1998). Levinas: Just War or Just War. Bulletin de la Société Américaine de Philosophie de Langue Française 10 (2):152-170.
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  29.  4
    Richard A. Cohen (2000). Difficulty and Mortality. Philosophy in the Contemporary World 7 (1):59-66.
    I argue against the work of simplifying and applying Levinas’s thought. Simplifying Levinas misses the point of the greatness of his thought, which is addressed to the most sophisticated philosophical thinkers of his day, and calls upon them to re-ground philosophy in the ethical. Applying Levinas misses the point that Levinas’s conception of alterity is perfectly concrete, because it is linked to morality through the mortality of the other.
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  30.  7
    Richard A. Cohen (2010). Heidegger's Dasein-Analytic of Instrumentality In Being and Time and the Thinking of The “Extreme Danger” of the Question of Technology, and Frederick Tonnies'Community And Society. Philosophy Today 54 (Supplement):91-100.
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  31.  13
    Dallas Willard, James G. Hart & Richard A. Cohen (1988). Book Reviews. Robert S. Tragesser: 'Husserl and Realism in Logic and Mathematics'. Yung-Han Kim: 'Phanomenologie Und Theologie. Studien Zur Fruchtbarmachung des Transzendentalphanomenologischen Denkens Fur Das Christlich-Dogmatische Denken'. Alphonso Lingis: 'Phenomenological Explanations'. [REVIEW] Husserl Studies 5 (1).
  32.  6
    Richard Cohen (1998). To Love God for Nothing: Levinas and Spinoza. Graduate Faculty Philosophy Journal 20 (2/1):339-352.
  33.  10
    Richard Cohen (1998). To Love God for Nothing. Graduate Faculty Philosophy Journal 20 (2/1):339-352.
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  34.  10
    Richard A. Cohen (1987). Otherwise Than Being or Beyond Essence. International Studies in Philosophy 19 (1):90-91.
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  35.  4
    Richard A. Cohen (1988). Levinas, Rosenzweig, and the Phenomenologies of Husserl and Heidegger. Philosophy Today 32 (2):165-178.
  36.  12
    Richard A. Cohen (2010). Franz Rosenzweig's Star of Redemption and Kant. Philosophical Forum 41 (1):73-98.
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  37.  2
    Richard Cohen (1989). An Early Attestation of the Toponym Ḍhillī. Journal of the American Oriental Society 109 (4):513-519.
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  38. Richard A. Cohen (1979). Mmanuel Levinas/"Existence and Existents". [REVIEW] Man and World 12 (4):521.
     
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  39.  2
    Richard A. Cohen (1988). Non-in-Difference in the Thought of Emmanuel Levinas and Franz Rosenzweig. Graduate Faculty Philosophy Journal 13 (1):141-153.
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  40.  5
    Richard A. Cohen (2006). Emmanuel Levinas: Philosopher and Jew. Revista Portuguesa de Filosofia 62 (2/4):481 - 490.
    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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  41.  2
    Richard A. Cohen (2005). Levinas and the Paradox of Monotheism. In Claire Elise Katz & Lara Trout (eds.), Emmanuel Levinas. Routledge 3--59.
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  42.  2
    Richard A. Cohen (1982). Saving the Text: Literature/Derrida/Philosophy (Review). Philosophy and Literature 6 (1-2):223-224.
  43.  1
    Richard A. Cohen (1998). Levinas: Just War or Just War: Preface to Totality and Infinity. Journal of French and Francophone Philosophy 10 (2):152-170.
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  44.  1
    Richard A. Cohen (1990). Rosenzweig Versus Nietzsche1. Nietzsche-Studien 19 (1):346-366.
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  45. Richard J. Cohen, D. M. Bose, S. N. Sen & B. V. Subbarayappa (1976). A Concise History of Science in India. Journal of the American Oriental Society 96 (3):470.
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  46. Richard J. Cohen & Francis Watson (1976). A Concise History of India. Journal of the American Oriental Society 96 (3):470.
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  47. Richard J. Cohen (1989). An Early Attestation of the Toponym ḌhillīAn Early Attestation of the Toponym Dhilli. Journal of the American Oriental Society 109 (4):513.
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  48. Richard J. Cohen, Satyendra Nath Sarma & Jan Gonda (1979). Assamese Literature. Journal of the American Oriental Society 99 (3):542.
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  49. Richard A. Cohen (2010). Against Theology, or the Devotion of a Theology Without Theodicy : Levinas on Religion. In Kevin Hart & Michael Alan Signer (eds.), The Exorbitant: Emmanuel Levinas Between Jews and Christians. Fordham University Press
     
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  50. Richard J. Cohen & Harbans Singh (1975). Bhai Vir Singh. Journal of the American Oriental Society 95 (2):349.
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