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2188 found
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1 — 50 / 2188
  1. ...Et Combien de Dieux Nouveaux. Lévinas.L. A. - 1981 - Review of Metaphysics 35 (1):132-134.
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  2. Drew Dalton, Longing for the Other: Levinas and Metaphysical Desire.Ayesha Abdullah - 2011 - 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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  3. Le midrach entre le mythos et le logos: A Emmanuel Levinas.Armand Abécassis - forthcoming - Les Etudes Philosophiques.
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  4. On the Very Idea of an Ontology of Communion: Being, Relation and Freedom in Zizioulas and Levinas.Travis E. Ables - 2011 - 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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  5. Humankind Versus Others-in-Law Re-Visioning Levinas for a Postmodern Hierophany.T. J. Abraham - 2009 - Journal of Dharma 34 (2):233-245.
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  6. Bearing the Other and Bearing Sexuality: Women and Gender in Levinas’s “And God Created Woman”.Deborah Achtenberg - 2016 - Levinas Studies 10 (1):137-154.
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  7. Essential Vulnerabilities: Plato and Levinas on Relations to the Other.Deborah Achtenberg - 2014 - Northwestern University Press.
    In _Essential Vulnerabilities, _Deborah Achtenberg contests Emmanuel Levinas’s idea that Plato is a philosopher of freedom for whom thought is a return to the self. Instead, Plato, like Levinas, is a philosopher of the other. Nonetheless, Achtenberg argues, Plato and Levinas are different. Though they share the view that human beings are essentially vulnerable and essentially in relation to others, they conceive human vulnerability and responsiveness differently. For Plato, when we see beautiful others, we are overwhelmed by the beauty of (...)
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  8. Plato and Levinas on Violence and the Other.Deborah Achtenberg - 2011 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 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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  9. Review of Sarah Allen, The Philosophical Sense of Transcendence: Levinas and Plato on Loving Beyond Being[REVIEW]Deborah Achtenberg - 2010 - Notre Dame Philosophical Reviews 2010 (9).
  10. The Primacy of Interrelating: Practicing Ecological Psychology with Buber, Levinas, and Merleau-Ponty.Will Adams - 2007 - 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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  11. Musica e alterità: a partire da Lévinas.Joan Elies Adell I. Pitarch - 1994 - Idee 25:183-186.
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  12. Répondre d'Autrui Emmanuel Lévinas.Jean-Christophe Aeschlimann, Emmanuel Lévinas & Paul Ricœr - 1989
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  13. Levinas Versus Levinas: Hebrew, Greek, and Linguistic Justice.Oona Ajzenstat - 2005 - Philosophy and Rhetoric 38 (2):145-158.
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  14. Driven Back to the Text the Premodern Sources of Levinas' Postmodernism.Oona Ajzenstat - 2001
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  15. Levinas' Prophetic Ethics: His Use of the Sources of Judaism.Oona Elizabeth Ajzenstat - 1999 - Dissertation, Mcmaster University (Canada)
    This thesis contributes to the discussion of two questions central to the scholarly study of the work of Emmanuel Levinas: the question of the nature of his hermeneutics, and the question of the nature of the relationship between his philosophy and his religion. The thesis consists of an extended examination of how and why Levinas reads certain of the sources of Judaism. I watch him utilizing images, ideas and quotations from the Bible, Kabbalah and Talmud in support of his larger (...)
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  16. Perspectivas de la Sociología Latinoamericana. Sociología de la Alteridad En El Siglo XXI.Luis Alarcón - 2001 - 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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  17. Education in Nonviolence: Levinas' Talmudic Readings and the Study of Sacred Texts.Hanan Alexander - 2014 - Ethics and Education 9 (1):58-68.
  18. Levinas and Political Theory.C. Fred Alford - 2004 - 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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  19. Emmanuel Levinas and Iris Murdoch: Ethics as Exit?C. Fred Alford - 2002 - Philosophy and Literature 26 (1):24-42.
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  20. Levinas, the Frankfurt School, and Psychoanalysis.C. Fred Alford - 2002 - 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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  21. Reflections on the Metaphysical God After His Demise: Heidegger and Levinas in Dialogue.Sarah Allen - 2011 - Levinas Studies 6:29-51.
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  22. Reflections on the Metaphysical God After His Demise: Heidegger and Levinas in Dialogue.Sarah Allen - 2011 - Levinas Studies 6 (1):29-51.
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  23. Reflections on the Metaphysical God After His Demise.Sarah Allen - 2011 - Levinas Studies 6:29-51.
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  24. Plato and Levinas. [REVIEW]Sarah Allen - 2010 - Symposium 14 (2):202-206.
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  25. Tanja Staehler, Plato and Levinas: The Ambigous Out-Side of Ethics. [REVIEW]Sarah Allen - 2010 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 14 (2):202-206.
  26. Plato and Levinas: The Ambiguous Out-Side of Ethics. [REVIEW]Sarah Allen - 2010 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 14 (2):202-206.
  27. Plato and Levinas.Sarah Allen - 2010 - Symposium: Canadian Journal of Continental Philosophy/Revue canadienne de philosophie continentale 14 (2):202-206.
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  28. Loving the Good Beyond Being: The Paradoxical Sense of Levinas's “Return” to Platonism.Sarah Allen - 2007 - Studia Phaenomenologica 7 (1):75-107.
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  29. Emmanuel Mounier, The Character of Man. [REVIEW]Rudolf Allers - 1958 - The Thomist 21:98.
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  30. Time of Ethics. Levinas and the Eclectement of Time.Kantor Alon - 1996 - Philosophy and Social Criticism 22 (6):19-53.
    Our essay examines Levinas's ideas of time and their relation to his ethical discourse. We read 'his' texts deconstructively and show how the notions of time and of the ethical are closely inter connected. We argue that Levinas deconstructs the concept of time, as it is traditionally developed by Western philosophy, and that this concept is part and parcel of and cannot be detached from his philo sophical venture. By following two major shibboleths, jouissance and language, we trace the deconstructive (...)
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  31. Not to Be European Would Not Be 'to Be European Still': Undoing Eurocentrism in Levinas and Others.Avram Alpert - 2015 - Journal of French and Francophone Philosophy 23 (1):21-41.
    In this essay I return to the difficult relation between the ethics and politics of Emmanuel Levinas through his critique of "paganism" and "primitivism." I argue that Levinas' central philosophical claims are fundamentally constituted by his problematic conceptions of so-called primitive life. Thus unlike current scholarship which has tried to put a wedge between Levinas' ethics and his politics, I suggest that one way to make Levinas' contributions meaningful in a global world is to unhinge the philosophy from the beginning. (...)
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  32. Simon Critchley and Robert Bernasconi (Eds.), The Cambridge Companion to Levinas.Patricia Altenbernd Johnson - 2004 - International Journal for Philosophy of Religion 55 (2):127-129.
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  33. Jeffrey L. Kosky, Levinas and the Philosophy of Religion.Johnson Patricia Altenbernd - 2003 - International Journal for Philosophy of Religion 53 (3):181-183.
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  34. Liberation as Transcendence: A Levinasian Reading of the Plight of the Anawin.Fleurdeliz R. Altez - 2009 - Budhi: A Journal of Ideas and Culture 13 (1-3).
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  35. Banal and Implied Forms of Violence in Levinas' Phenomenological Ethics.Fleurdeliz R. Altez - 2007 - Kritike 1 (1):52-70.
    Despite his final call for peace and "the wisdom of love", Emmanuel Levinas inevitably spoke of violence, and perhaps spoke even more of it. His call for infinite responsibility is actually crystallized through discourse on violence and suffering. We may say that these themes served as catalysts to the standing theory and, ethically, to any responsible Self. Violence, at least as a concept, poses itself as a significant presence to Levinas' plantilla while it reaches unexplored dimensions that await phenomenology and (...)
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  36. Corporeal Epiphanies of the Good in Emmanuel Levinas' Ethics.Fleurdeliz Altez-Albela - 2011 - Kritike 5 (1):36-50.
    This paper is a presentation of Emmanuel Levinas’ notion of corporeality that shows struggling dialectic from a phenomenology of a sensible subject towards an ethics of transcendence. With the author’s attempt to show that the Good is given and received through sensibility held by the body dwelling in the world, she proposes that the seeming conflict between the seeming corporeal pull to dwelling as against the Desire to take an ethical flight can be settled when one courageously confronts the following (...)
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  37. Voices of Alterity.Ramón Alvarado - 2003 - Semiotics:101-108.
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  38. A "Pessoa e o Outro" no Personalismo de Emmanuel Mounier.Aníbal Alves - 1966 - Revista Portuguesa de Filosofia 22 (1):49 - 77.
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  39. Evolução Do Pensamento Humano.Décio Ferraz Alvim - 1968 - Revista Portuguesa de Filosofia 24 (2):254-254.
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  40. Evolucão Do Pensamento Humano.Décio Ferraz Alvim - 1966 - Vozes.
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  41. Levinas: Skepticism and Transcendence.D. Ambrose - unknown
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  42. Levinas and the Persistence of Skepticism.D. Ambrose - unknown
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  43. Levinas, 'Illeity' and the Persistence of Skepticism.Darren Ambrose - 2006 - Pli 17.
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  44. A Critique of Infinity: Rosenzweig and Levinas.L. Anckaert - 2006 - 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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  45. De Ervaring En Het Transcendentale -Empiricism and Transcendentalism.Luc Anckaert - 1996 - Bijdragen 57 (4):430-451.
    Levinas' thinking in Totality and Infinity is centered on the relation with the Infinite. This relation is paradoxical. To be possible, the experience of a separated subject is postulated as a transcendental presupposition. But this separation is at the same time unthinkable without the Infinite. In his main work, The Star of Redemption, Franz Rosenzweig stimulates the thinking of this relation. The renewal of Levinas' thinking of the paradox is made possible by phaenomenology . But the confrontation with Husserl indicates (...)
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  46. Ethics and Suffering Since the Holocaust: Making Ethics "First Philosophy" in Levinas, Wiesel and Rubenstein.Ingrid L. Anderson - 2016 - Routledge.
    For many, the Holocaust made thinking about ethics in traditional ways impossible. It called into question the predominance of speculative ontology in Western thought, and left many arguing that Western political, cultural and philosophical inattention to universal ethics were both a cause and an effect of European civilization's collapse in the twentieth century. Emmanuel Levinas, Elie Wiesel and Richard Rubenstein respond to this problem by insisting that ethics must be Western thought's first concern. Unlike previous thinkers, they locate humanity's source (...)
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  47. Subjectivity and Alterity, Alterity and the Other.Nicole Anderson - unknown
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  48. The Anarchy of the Spectacle: Emmanuel Levinas on Separated Subjectivity and the Myth of Gyges.Travis Anderson - 1998 - Graduate Faculty Philosophy Journal 20 (2/1):321-334.
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  49. Drawing Upon Levinas to Sketch Out a Heterotopic Poetics of Art and Tragedy.Travis Anderson - 1994 - Research in Phenomenology 24 (1):69-96.
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  50. How (Not) to Find God in All Things: Derrida, Levinas, and St. Ignatius of Loyola on Learning How to Pray for the Impossible.Michael F. Andrews - 2005 - In Bruce Ellis Benson & Norman Wirzba (eds.), The Phenomenology of Prayer. Fordham University Press.
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