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  1. Levinasian Reflections on Somaticity and the Ethical Self.Joel W. Krueger - 2008 - Inquiry: An Interdisciplinary Journal of Philosophy 51 (6):603 – 626.
    In this article, I attempt to bring some conceptual clarity to several key terms and foundational claims that make up Levinas's body-based conception of ethics. Additionally, I explore ways that Levinas's arguments about the somatic basis of subjectivity and ethical relatedness receive support from recent empirical research. The paper proceeds in this way: First, I clarify Levinas's use of the terms “sensibility”, “subjectivity”, and “proximity” in Otherwise than Being: or Beyond Essence . Next, I argue for an interpretation of Levinas's (...)
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  • Concrete Interpersonal Encounters or Sharing a Common World: Which is More Fundamental in Phenomenological Approaches to Sociality?Jo-Jo Koo - 2015 - In Thomas Szanto & Dermot Moran (eds.), The Phenomenology of Sociality: Discovering the ‘We’. Routledge Publishing. pp. 93-106.
    A central question along which phenomenological approaches to sociality or intersubjectivity have diverged concerns whether concrete interpersonal encounters or sharing a common world is more fundamental in working out an adequate phenomenology of human sociality. On one side we have philosophers such as the early Sartre, Martin Buber, Michael Theunissen, and Emmanuel Levinas, all of whom emphasize, each in his own way, the priority of some mode of interpersonal encounters (broadly construed) in determining the basic character of human coexistence. On (...)
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  • “Will I Ever Connect with the Students?”: Online Teaching and the Pedagogy of Care.Catherine Adams & Ellen Rose - 2014 - Phenomenology and Practice 8 (1):5-16.
    Since Noddings first made a case for acknowledging care as a core element and value in pedagogical relationships, research on care in classrooms has flourished.While research confirms the importance of a supportive environment for the success of the online student, we know little about how online instructors’ experience care—for their students and for themselves. This paper offers a phenomenological exploration of care as it is experienced in online postsecondary instructors’ interactions and relations with their students.
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  • Religious Language as Poetry: Heidegger's Challenge.Anna Strhan - 2011 - Heythrop Journal 52 (6):926-938.
    This paper examines how Heidegger's view that language is poetry might provide a helpful way of understanding the nature of religious language. Poetry, according to Heidegger, is language in its purest form, in that it both reveals Being, whilst also showing the difference between word and thing. In poetry, Heidegger suggests, we come closest to the essence of language itself and encounter its strangeness and impermeability, and its revelatory character. What would be the implications for viewing religious language in this (...)
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  • On the Possibility of a Dialogue: Symmetrical of Asymmetrical.Songül Köse - 2017 - Ethos: Dialogues in Philosophy and Social Sciences 10 (1).
    In this paper, in general, I will present Martin Buber’s and Emmanuel Levinas’ perspectives on interpersonal relations within the main cotext of dialogue and then give my own standpoint about the issue in question: “Is asymmetry really needed for a genuine dialogue?” In the meantime, I will also propound some fundamental notions of their philosophies with the intent of displaying their viewpoints in a clearer way.
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  • Does the Reversibility Thesis Deliver All That Merleau‐Ponty Claims It Can?Anya Daly - 2015 - European Journal of Philosophy 23 (4):n/a-n/a.
    Merleau-Ponty's reversibility thesis argues that self, other and world are inherently relational, interdependent at the level of ontology. What is at stake in the reversibility thesis is whether it overcomes skeptical objections in both assuring real communication and avoiding solipsism in assuring real difference; the Other must be a genuine, irreducible Other. It is objected that across the domains of reversibility, symmetry and reciprocity are not guaranteed. I argue that this is a non-problem; rather the potentialities for asymmetry and non (...)
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  • Discontinuity as Theoretical Foundation to Pedagogy:Existential Phenomenology in Otto Friedrich Bollnow’s Philosophy of Education.J. Koskela - unknown
    This study examines German educational philosopher Otto Friedrich Bollnow’s existential-hermeneutic theory of discontinuous forms of education, unstetige formen der Erziehung. At the core of this theory is a view of human being subjected to education that appears disruptive and critical, influencing the development of disclosing the true powers of a person and unfolding of truths about oneself that could not be uncovered otherwise. Typically, this theory has been interpreted on the continuum of hermeneutic philosophy, as hermeneutic pedagogy with an extension (...)
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  • Consolations of the Law: Jurisprudence and the Constitution of Deliberative Politics.Peter Fitzpatrick - 2001 - Ratio Juris 14 (3):281-297.
    Initially, deliberative politics offers a failure of self‐identity in that the literature dealing with it divides between its determinate elevation in terms of reason, and such, and its dissipation in response to the diversity of interests pressing on it. Next, drawing on the resources of poststructural jurisprudence and by way of locating law at a defining limit of deliberative politics, a similar divide is found in law itself. Then, more productively, law is shown to be constituted with‐in that divide and (...)
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  • Editorial Introduction.Campbell Jones - 2007 - Business Ethics 16 (3):196-202.
    This special issue presents the results of a three‐day conference that was held between 27 and 29 October 2005 at the Centre for Philosophy and Political Economy at the University of Leicester. The papers in this issue approach the work of Emmanuel Levinas and respond to him in different ways. Some introduce his work, some apply it in various contexts, some propose to extend it, while others question it. The issue also includes, in English for the first time, a translation (...)
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  • Right There, in the Midst of It: Impacts of the Therapeutic Relationship on Mental Health Nurses.Angela C. Morck - 2016 - Journal of Applied Hermeneutics 2016 (1).
    Mental health nurses are frequently confronted by intense emotions within the therapeutic relationship. In this philosophical hermeneutic inquiry, five mental health nurses were interviewed to extend our understandings of how nurses are impacted by the interplay with the often emotion-laden narratives of their patients. Findings exposed the nurses journeyed between fluctuating needs to separate and protect their private from their work life. In order for this fluctuation to occur, they developed a sense of the world as requiring a sanctuary. This (...)
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  • ‘Bringing Me More Than I Contain …’: Discourse, Subjectivity and the Scene of Teaching in Totality and Infinity.Anna Strhan - 2007 - Journal of Philosophy of Education 41 (3):411–430.
  • The Created Ego in Levinas' Totality and Infinity.April D. Capili - 2011 - Sophia 50 (4):677-692.
    There are two seemingly opposed descriptions of the subject in Totality and Infinity : the separate and autonomous I and the self that is ready to respond to the Other’s suffering and need. This paper points out that there is in fact another way Levinas speaks of the subject, which reinforces and reconciles the other two accounts. Throughout his first major work, Levinas explains how the ego is allowed to emerge as such by the Other who constantly confronts it. At (...)
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  • Gadfly of Continental Philosophy: On Robert Bernasconi’s Critique of Philosophical Eurocentrism.Bret W. Davis - 2017 - Comparative and Continental Philosophy 9 (2):119-129.
    This article examines the critique of philosophical Eurocentrism developed over the past two-and-a-half decades by Robert Bernasconi. The restriction of the moniker “philosophy” to the Western tradition, and the exclusion of non-Western traditions from the field, became the standard view only after the late eighteenth century. Bernasconi critically analyzes this restriction and exclusion and makes a compelling case for its philosophical illegitimacy. After showing how Bernasconi convincingly repudiates the identification of philosophy with Europe – asserted most explicitly by Continental philosophers (...)
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  • The Enlightenment of Fu Manchu: Buddhism and Western Detective Fiction.Don Adams - 2015 - Contemporary Buddhism 16 (2):245-266.
    The Yellow Peril! … The peace of the world is at stake.—Sax Rohmer 1913, The Insidious Dr. Fu ManchuOur inner lives are something we ignore at our own peril.—The 14th Dalai Lama 2011, 75, Beyond Religion: Ethics for the Whole WorldThis essay is concerned with the contemporary convergence of Western and Eastern metaphysical paradigms as witnessed in and expressed through detective fiction written by Western writers, but with settings in, and influenced by, historically Buddhist cultures of East and Southeast Asia. (...)
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  • Bernard‐Marie Koltès and Relations of Interest1.Peter Hallward - 1999 - Angelaki 4 (3):41 – 59.
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  • Unfolding Flesh Towards the Other: Levinas' Perspective of Maternity and the Feminine.Irina Poleshehuk - 2013 - Problemos 84:138-152.
    The paper discusses a formation of the ethical body in Levinas’ philosophy. The central question is how different modalities of subjectivity, brought into light in face-to-face relation with the other, constitute a particular ethical and sensible embodiment. The main topics of the paper are caress, touch, and pain, and their role in constructing ethical embodiment. The focus is given to such existential modalities as being-in-one’s-own-skin, the-one-for-the-other and having-the-other-under-one’s-own-skin. The conceptual work of maternity and the feminine in the face-to-face situation accentuate (...)
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  • Illuminating the Radical Democratic Enlightenment. [REVIEW]Ericka Tucker - 2012 - Studies in Social and Political Thought 20:138-141.
  • The Rights of the Other: Emmanuel Levinas' Meta-Phenomenology as a Critique of Hillel Steiner's An Essay on Rights.Andrew Thomas Hugh Wilshere - unknown
    In contemporary philosophy about justice, a contrast between empirical and transcendental approaches can be identified. Hillel Steiner represents an empirical approach: he argues for building an account of justice-as-rights out of the minimal inductive material of psychological linguistic and moral intuitions. From this opening, he ultimately concludes that persons have original rights to self-ownership and to an initially equal share of natural resources. Emmanuel Levinas represents a transcendental approach: he argues that justice arises from a transcendent ethical relation of responsibility-for-the-Other. (...)
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  • Unknowability, Persecution, and the Ethical Bind: Reading Through the Works of Sigmund Freud and Emmanuel Lévinas.Valerie Oved Giovanini - 2018 - Avant: Trends in Interdisciplinary Studies 9 (2):87-105.
    This paper shows how persecution is a condition that binds each in an ethical obligation. Persecution is functionally defined here as an impinging, affective relation, one that is neither mediated by reason nor open to apology. The works of Sigmund Freud help illuminate the psychological mechanism responsible for impeding rational transparency in delusions of persecution and super-egoical moral demands. Similar to Freud who employs what Paul Ricœur has called a “hermeneutics of suspicion” to interrogate the status of a fully knowing (...)
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  • Vision and Voice: Phenomenology and Theology in the Work of Jean-Luc Marion.Merold Westphal - 2007 - International Journal for Philosophy of Religion 60 (1-3):117-137.
    The kind of phenomenology that can be useful to theology will be a hermeneutical phenomenology, one that takes us beyond the Cartesian/Husserlian ideal of presuppositionless intuition. It will also be a phenomenology of inverse intentionality, one in which the constituting subject is constituted by the look and the voice of another. In light of these suggestions, the phenomenology of Jean-Luc Marion is defended against three critiques, namely that it compromises the boundary between phenomenology and theology, that the theology it serves (...)
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  • In the Neighbourhood of Uncertainty : Poststructuralisms and Environmental Education.Joy Hardy - unknown
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  • Is Love a Gift? A Philosophical Inquiry About Givenness.Wellington José Santana - 2016 - Kriterion: Journal of Philosophy 57 (134):441-454.
    ABSTRACT The contemporary philosophical debate about "gift" brought into light above all by French philosophers Jacques Derrida and Jean-Luc Marion, brought about new and live discussions regarding what gift is and what is its nature. The present article analyses whether or not love can be regarded as a gift or, rather, follow the same problem showed by Derrida. According to him, every gift carries an internal contradiction and can never be and, therefore, will never be gift. A gift is impossible. (...)
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  • Teachers Judging Without Scripts, or Thinking Cosmopolitan.Sharon Todd - 2007 - Ethics and Education 2 (1):25-38.
    A cosmopolitan ethic invites both an appreciation of the rich diversity of values, traditions and ways of life and a commitment to broad, universal principles of human rights that can secure the flourishing of that diversity. Despite the tension between universalism and particularism inherent in this outlook, it has received much recent attention in education. I focus here on one of the dilemmas to be faced in taking cosmopolitanism seriously, namely, the difficulty of judging what is just in the context (...)
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  • Justice, Wealth, Taxes.Aryeh Cohen - 2015 - Journal of Religious Ethics 43 (3):409-431.
    A story of rabbinic poverty relief serves as the fulcrum of this presentation of a rabbinic perspective on wealth and taxes. The rabbinic move, from biblical to Mishnaic law, places the obligation of poverty relief on the city and suggests that the institutions of the polis are the only way to achieve justice on this scale. However, the city must be aware of the individual Other in making policy. In essence the story suggests that when policies ignore the face of (...)
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  • Emmanuel Levinas and the New Science of Judaism.Michael Sohn - 2013 - Journal of Religious Ethics 41 (4):626-642.
    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 modern (...)
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  • Needs, Closeness and Responsibilities. An Inquiry Into Some Rival Moral Considerations in Nursing Care.Per Nortvedt - 2001 - Nursing Philosophy 2 (2):112–121.
  • Freud's Oedipus and Kristeva's Narcissus: Three Heterogeneities.Sara Beardsworth - 2005 - Hypatia 20 (1):54-77.
    : The paper shows that three heterogeneities in Freud and Kristeva (unconscious/conscious, semiotic/symbolic, and imaginary/symbolic) expose the historical emergence, significance, and demise of psychic structures that present obstacles to our progressive political thinking. The oedipal and narcissistic structures of subjectivity represent the persistence of two past, bad forms of authority: paternal law and maternal authority. Contemporary psychoanalysis reveals a humankind going through the loss of this past in a process that opens up a different future of sexual difference in Western (...)
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  • A Brief History of Continental Realism.Lee Braver - 2012 - Continental Philosophy Review 45 (2):261-289.
    This paper explains the nature and origin of what I am calling Transgressive Realism, a middle path between realism and anti-realism which tries to combine their strengths while avoiding their weaknesses. Kierkegaard created the position by merging Hegel’s insistence that we must have some kind of contact with anything we can call real (thus rejecting noumena), with Kant’s belief that reality fundamentally exceeds our understanding; human reason should not be the criterion of the real. The result is the idea that (...)
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  • Work Identification and Responsibility in Moral Breakdown.Majella O'Leary - 2015 - Business Ethics: A European Review 24 (3):237-251.
    This paper provides a detailed study of fraud in practice through an empirical investigation of B.P.Sayers, a family-owned stockbroking firm that had been in existence for over 100 years and that collapsed due to the fraudulent activities of the firm's junior partner. An interpretive narrative methodology has been employed which has resulted in the development of a detailed understanding of fraud and moral breakdown in organizations, resulting from a failure of responsibility that arises from a dysfunctional work identification and its (...)
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  • Editorial Introduction.Campbell Jones - 2007 - Business Ethics 16 (3):196–202.
    This special issue contains papers first presented at a conference that was held 14–16 May 2008 at the Centre for Philosophy and Political Economy at the University of Leicester. Each of the papers takes up ideas from the works of Jacques Derrida and seeks to apply these to questions of business, ethics and business ethics. The papers take up quite different parts of Derrida's works, from his work on the animal, narrative and story, the violence of codification and the limits (...)
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  • Disciplining the Profession: Subjects Subject to Procedure.Paul Standish - 2002 - Educational Philosophy and Theory 34 (1):5–23.
  • Revitalising Bildsamkeit?Herner Saeverot - 2016 - Studies in Philosophy and Education 35 (1):1-16.
    In the book Forgotten Connections. On Culture and Upbringing, originally from 1983, the late German educator Klaus Mollenhauer interprets Johann Friedrich Herbart’s educational concept of Bildsamkeit, i.e., the ability and willingness to be educated. Furthermore, Mollenhauer conceives Bildsamkeit as growing out of a primitive state towards a cultivated life. The Danish thinker Søren Kierkegaard, however, conceives the Christian concept of ‘primitiveness’ as a growing in the opposite direction, i.e., as a growing out of a cultivated state towards a primitive one, (...)
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  • Vision and Voice: Phenomenology and Theology in the Work of Jean-Luc Marion. [REVIEW]Merold Westphal - 2006 - International Journal for Philosophy of Religion 60 (1/3):117 - 137.
    The kind of phenomenology that can be useful to theology will be a hermeneutical phenomenology, one that takes us beyond the Cartesian/Husserlian ideal of presuppositionless intuition. It will also be a phenomenology of inverse intentionality, one in which the constituting subject is constituted by the look and the voice of another. In light of these suggestions, the phenomenology of Jean-Luc Marion is defended against three critiques, namely that it compromises the boundary between phenomenology and theology, that the theology it serves (...)
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  • ?Faced? With Responsibility: Levinasian Ethics and the Challenges of Responsibility in Norwegian Public Health Nursing.Anne Clancy & Tommy Svensson - 2007 - Nursing Philosophy 8 (3):158-166.
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  • Bao-Yu: A Mental Disorder or a Cultural Icon?Flora Huang & Grant Gillett - 2014 - Journal of Bioethical Inquiry 11 (2):183-189.
    The embodied human subject is dynamically connected to his or her historico-sociocultural context, the soil from which a person’s psyche is nourished as multiplex meanings are absorbed and enable personal development. In each culture certain towering artistic works embody this perspective. The Dream of the Red Chamber introduces Jia Bao-yu—a scion of the prestigious Jia family—and his relationships with a large cast of characters. Bao-yu is controversial but, at the time of the family’s tragic collapse, he can be seen as (...)
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  • Marion, Levinas, and Heidegger on the Question Concerning Ontotheology.Joeri Schrijvers - 2010 - Continental Philosophy Review 43 (2):207-239.
    In this article, the differences between Jean-Luc Marion, Emmanuel Levinas and Martin Heidegger’s approaches to ontotheology are discussed. Whereas Marion argues for a historical approach to this question, i.e., testing whether ontotheology can be detected in this or that thinker in this history of philosophy, this article aims, with Levinas and Heidegger, for an ontological approach to the question concerning ontotheology. In this regard, this text expresses wonder about Marion’s claim that Medieval theology would not have succumbed to ontotheology whereas (...)
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  • On Shared Hopes for (Mashup) Philosophy of Religion: A Reply to Trakakis.J. Aaron Simmons - 2013 - Heythrop Journal 54 (2):691-710.
  • The Sobering Up of Oedipus Levinas and the Trauma of Responsibility.Cynthia D. Coe - 2013 - Angelaki 18 (4):5-21.
    Levinas's work persistently challenges the claim that the sovereignty of the ego is the foundation for ethics, a claim he attributes to the Greek philosophical tradition. This claim emerges in dominant accounts of responsibility, in which the agent's intentions define his or her culpability. However, in Oedipus Tyrannos Sophocles also attempts to undermine this strict pairing of responsibility and deliberate choice. Oedipus undergoes a fundamentally Levinasian narrative arc by moving from self-assured sovereignty, based on his ability to comprehend the world, (...)
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  • Communication Strategies and Intensive Interaction Therapy Meet the Theology of the Body.Pia Matthews - 2013 - The New Bioethics 19 (2):97-110.
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  • The Misfortune of the Happy.M. Jamie Ferreira - 2006 - Journal of Religious Ethics 34 (3):461-483.
    Levinas himself raises the question: "why would I feel responsible in the presence of the Face" since "we are separate ontological beings?" This questions the character of our response to the other--both in terms of agency and motivation. While the general reception of Levinas's thought has focused on his description of us as "hostage"--that is, on the moment of assignation (or assignment) by the other--I suggest that Levinas himself also, though not as directly, addresses (as he needs to) the correlative (...)
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  • Freud's Oedipus and Kristeva's Narcissus: Three Heterogeneities.Sara Beardsworth - 2005 - Hypatia 20 (1):54-77.
    The paper shows that three heterogeneities in Freud and Kristeva expose the historical emergence, significance, and demise of psychic structures that present obstacles to our progressive political thinking. The oedipal and narcissistic structures of subjectivity represent the persistence of two past, bad forms of authority: paternal law and maternal authority. Contemporary psychoanalysis reveals a humankind going through the loss of this past in a process that opens up a different future of sexual difference in Western cultures.
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  • The New Phenomenology and Analytic Philosophy of Religion.N. N. Trakakis - 2013 - Heythrop Journal 54 (2):670-690.
  • Levinas, the Philosophy of Suffering, and the Ethics of Compassion.Richard White - 2012 - Heythrop Journal 53 (1):111-123.
  • Praising Otherwise.Herner Saeverot - 2011 - Journal of Philosophy of Education 45 (3):455-473.
  • Praising Otherwise.Herner Sæverot - 2011 - Journal of Philosophy of Education 45 (3):455-473.
    After providing a general overview and critique of some of the main problems with teacher praise, in which I basically argue that praise binds and controls the students instead of liberating them, I go on to examine whether it is possible to praise without the intention to control the students. In this way I challenge conventional and standardising ways of praising, and argue that it is possible to make room for the singularity and uniqueness of students through praise.
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