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Emmanuel Lévinas (1998). Entre Nous on Thinking-of-the-Other.

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  1.  5
    Intentionality and Thinking as ‘Hearing’. A Response to Biesta’s Agenda.Vasco D’Agnese - 2016 - Educational Philosophy and Theory 48 (3).
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  2.  3
    Fair Trade and the Fetishization of Levinasian Ethics.Juan Ignacio Staricco - 2016 - Journal of Business Ethics 138 (1):1-16.
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  3.  7
    An Encounter with ‘Sayings’ of Curriculum: Levinas and the Formalisation of Infants’ Learning.Sandra Cheeseman, Frances Press & Jennifer Sumsion - 2015 - Educational Philosophy and Theory 47 (8):822-832.
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  4.  8
    The Inner Violence of Reason: Re‐Reading Heidegger Via Education.Vasco D'Agnese - 2015 - Journal of Philosophy of Education 49 (3):435-455.
    Since Plato, Western thought has framed knowing as a method within ‘some realm of what is’ and a predetermined ‘sphere of objects’. The roots and the consequences of this stance towards reason and truth were noted by Heidegger, who equates the history of Western thought with the history of metaphysics. Since Plato, truth has relied on definition, hierarchy and mastery. Discourse on the truth begins to be discourse on the limits of things and, thus, on who is able to set (...)
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  5.  7
    Devotion, Diversity, and Reasoning: Religion and Medical Ethics.Michael D. Dahnke - 2015 - Journal of Bioethical Inquiry 12 (4):709-722.
    Most modern ethicists and ethics textbooks assert that religion holds little or no place in ethics, including fields of professional ethics like medical ethics. This assertion, of course, implicitly refers to ethical reasoning, but there is much more to the ethical life and the practice of ethics—especially professional ethics—than reasoning. It is no surprise that teachers of practical ethics, myself included, often focus on reasoning to the exclusion of other aspects of the ethical life. Especially for those with a philosophical (...)
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  6.  19
    ‘The Passion of Israel’: The True Israel According to Levinas, or Judaism ‘as a Category of Being’.Michael Fagenblat - 2015 - Sophia 54 (3):297-320.
    Across four decades of writing, Levinas repeatedly referred to the Holocaust as ‘the Passion of Israel at Auschwitz’. This deliberately Christological interpretation of the Holocaust raises questions about the respective roles of Judaism and Christianity in Levinas’ thought and seems at odds with his well-known view that suffering is ‘useless’. Basing my interpretation on the journals Levinas wrote as a prisoner of war and a radio talk he delivered in September 1945, I argue that his philosophical project is best understood (...)
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  7.  9
    Islam, Responsibility and Business in the Thought of Fethullah Gülen.Simon Robinson - 2015 - Journal of Business Ethics 128 (2):369-381.
    This article examines the contribution of one Islamic scholar, Fetullah Gülen to the debate about the meaning and practice of responsibility. It analyses Gülen’s thinking in terms of three inter-connected modes of responsibility: relational accountability, moral agency and liability. This view of responsibility is contrasted with major western philosophers such as Levinas, Buber and Jonas, Islamic tradition and the major views about corporate responsibility, including stakeholder theory. The role of dialogue in embodying the three modes of responsibility is then analysed. (...)
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  8.  12
    The Posthumanist Quest for the Universal.Mari Ruti - 2015 - Angelaki 20 (4):193-210.
    This essay considers the divergent efforts of Judith Butler, Alain Badiou, and Slavoj Žižek to arrive at a postmetaphysical conception of ethics that would sidestep the pitfalls of traditional Western humanism yet still possess universal applicability. Butler approaches this task through her ethics of precarity, which posits vulnerability as a foundation for a generalizable ethics of relationality in the Levinasian vein. Badiou and Žižek, in turn, work from a more Lacanian perspective, attempting to leap directly from the singular to the (...)
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  9.  7
    The Ghetto Intern: Culture and Memory.Heather Macdonald, David Goodman & Katie Howe - 2014 - Journal of Phenomenological Psychology 45 (1):61-71.
    Many philosophers have argued that psychological time is a fundamental, inherent quality of consciousness that provides continuity and sequence to mental events—enabling memory. And, since memory is consciousness, psychological time enables the individual intentionality of consciousness. Levinas , on the other hand, argues that an individual’s past, in the most original sense, is the past of other. The irreducible alterity of one’s past sets the stage for the other who co-determines the meaning of the past. This paper is about the (...)
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  10.  38
    Freedom Reconsidered: Heteronomy, Open Subjectivity, and the 'Gift of Teaching'.Guoping Zhao - 2014 - Studies in Philosophy and Education 33 (5):513-525.
    This paper analyzes the entanglement of the modern concepts of freedom, autonomy, and the modern notion of the subject and how a passion for and insistence on freedom has undermined the reconstruction of human subjectivity in Heidegger and Foucault, and how such passion has also limited the educational effort at addressing the problems brought to education by the modern notion of the subject. Drawing on Levinas, it suggests that a new understanding of freedom as heteronomy will allow us to envision (...)
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  11.  5
    The Sobering Up of Oedipus: Levinas and the Trauma of Responsibility.Cynthia D. Coe - 2013 - Angelaki 18 (4):5-21.
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  12.  32
    The Ethics of Intercultural Communication.Malcolm N. MacDonald & John P. O’Regan - 2013 - Educational Philosophy and Theory 45 (10):1005-1017.
  13.  3
    The Unbearable Burden of Levinasian Ethics.Jay Rajiva - 2013 - Angelaki 18 (4):135-148.
    Angelaki, Volume 18, Issue 4, Page 135-148, December 2013.
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  14.  32
    When Servant Becomes Leader: The Corazon C. Aquino Success Story as a Beacon for Business Leaders. [REVIEW]Zenon Arthur S. Udani & Caterina F. Lorenzo-Molo - 2013 - Journal of Business Ethics 116 (2):373-391.
    This article makes the case for servant leadership as a model for business in its analysis of the leadership style of former Philippine president, Corazon C. Aquino. Premised on the idea that self-management requires deep spirituality lived integrally (and sustained by an interior or inner life), we identify specific traits and virtues of Aquino and their implications on her leadership and effect on people. The article begins with an introduction to establish the contribution of servant leadership on business. It continues (...)
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  15.  88
    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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  16. Contested Concept of Sustainability.Małgorzata A. Dereniowska - 2012 - Environment, Space, Place 4 (2):25-62.
    This article argues that sustainability is essentially a contested concept that not only cannot be sufficiently defined in a one-forall blueprint, but requires a new mode of self-actualization of human potential in dialogical, cooperative learning processes. Inherent aporias and their ethical implications are illustrated by an analysis of the mainstream interpretation of the sustainability concept in the context of the relationship between the logic of accumulation and improvement and insatiable human desires as off-springs of a deeper ontological transformation of modernity. (...)
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  17.  11
    On Inaccessibility and Vulnerability: Some Horizons of Compatibility Between Phenomenology and Psychoanalysis.C. Jason Throop - 2012 - Ethos: Journal of the Society for Psychological Anthropology 40 (1):75-96.
  18. On Inaccessibility and Vulnerability: Some Horizons of Compatibility Between Phenomenology and Psychoanalysis.C. Jason Throop - 2012 - Ethos: Journal of the Society for Psychological Anthropology 40 (1):75-96.
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  19.  40
    Levinas, the Philosophy of Suffering, and the Ethics of Compassion.Richard White - 2012 - Heythrop Journal 53 (1):111-123.
  20.  17
    Introduction: Experience and Inquiétude.Sarah S. Willen & Don Seeman - 2012 - Ethos: Journal of the Society for Psychological Anthropology 40 (1):1-23.
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  21. Introduction: Experience and Inquiétude.Sarah S. Willen & Don Seeman - 2012 - Ethos: Journal of the Society for Psychological Anthropology 40 (1):1-23.
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  22.  21
    Patrick Sheil: Kierkegaard and Levinas: The Subjunctive Mood. [REVIEW]Adam Buben - 2011 - Human Studies 34 (4):475-480.
  23.  75
    'A Glorious Sun and a Bad Person'. Wittgenstein, Ethical Reflection and the Other.Anne-Marie Christensen - 2011 - Philosophia 39 (2):207-223.
    Most commentators working on Wittgenstein’s remarks on ethics note that he rejects the very possibility of traditional normative ethics, that is, a philosophically justified normative guide for right conduct. In this article, Wittgenstein’s view of ethical reflection as presented in his notebooks from 1936 to 1938 is investigated, and the question of whether it involves ethical guidance is addressed. In Wittgenstein’s remarks, we can identify three requirements inherent in ethical reflection. The first two is revealed in the realisation that ethical (...)
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  24. Shame and the Temporality of Social Life.Lisa Guenther - 2011 - Continental Philosophy Review 44 (1):23-39.
    Shame is notoriously ambivalent. On one hand, it operates as a mechanism of normalization and social exclusion, installing or reinforcing patterns of silence and invisibility; on the other hand, the capacity for shame may be indispensible for ethical life insofar as it attests to the subject’s constitutive relationality and its openness to the provocation of others. Sartre, Levinas and Beauvoir each offer phenomenological analyses of shame in which its basic structure emerges as a feeling of being exposed to others and (...)
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  25. Minds Between Us: Autism, Mindblindness and the Uncertainty of Communication.Anne E. McGuire & Rod Michalko - 2011 - Educational Philosophy and Theory 43 (2):162-177.
    This paper problematizes contemporary cultural understandings of autism. We make use of the developmental psychology concepts of ‘Theory of Mind’ and ‘mindblindness’ to uncover the meaning of autism as expressed in these concepts. Our concern is that autism is depicted as a puzzle and that this depiction governs not only the way Western culture treats autism but also the way in which it governs everyday interactions with autistic people. Moreover, we show how the concepts of Theory of Mind and mindblindness (...)
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  26.  58
    Documentary-for-the-Other: Relationships, Ethics and (Observational) Documentary.Kate Nash - 2011 - Journal of Mass Media Ethics 26 (3):224 - 239.
    While documentary ethics has been largely normative to date, there is growing interest in alternative forms of ethical thinking. The work of Emmanuel Levinas in particular is providing a way of thinking through both the ethics of documentary viewing and production. This article begins by drawing attention to the link between documentary ethics and aesthetics and then uses Levinas's work to consider the ethical relations established in observational documentary production. Of the different documentary modes, the observational has been the source (...)
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  27.  38
    Self and Other: Continental and Classical Chinese Thought.Steven Burik - 2010 - Philosophy Compass 5 (9):735-744.
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  28.  17
    Levinas and the Philosophy of Religion.Stephen Minister & Jackson Murtha - 2010 - Philosophy Compass 5 (11):1023-1033.
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  29.  46
    Vulnerability and the Ethics of Facial Tissue Transplantation.Diane Perpich - 2010 - Journal of Bioethical Inquiry 7 (2):173-185.
    Two competing intuitions have dominated the debate over facial tissue transplantation. On one side are those who argue that relieving the suffering of those with severe facial disfigurement justifies the medical risks and possible loss of life associated with this experimental procedure. On the other are those who say that there is little evidence to show that such transplants would have longterm psychological benefits that couldn’t be achieved by other means and that without clear benefits, the risk is simply too (...)
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  30.  20
    Relational Services.Carla Cipolla & Ezio Manzini - 2009 - Knowledge, Technology & Policy 22 (1):45-50.
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  31.  19
    A Spirituality of the Desert for Education: The Call of Justice Beyond the Individual or Community.Clarence W. Joldersma - 2009 - Studies in Philosophy and Education 28 (3):193-208.
  32.  5
    The Hypothesis of Incommensurability and Multicultural Education.Tim Mcdonough - 2009 - Journal of Philosophy of Education 43 (2):203-221.
    This article describes the logical and rhetorical grounds for a multicultural pedagogy that teaches students the knowledge and skills needed to interact creatively in the public realm betwixt and between cultures. I begin by discussing the notion of incommensurability. I contend that this hypothesis was intended to perform a particular rhetorical task and that the assumption that it is descriptive of a condition to which intercultural interactions are necessarily subjected is an unwarranted extension of the hypothesis as originally conceived. After (...)
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  33.  1
    Pregnant with Possibilities: Drawing on Hermeneutic Thought to Reframe Home-Visiting Programs for Young Mothers.Lee SmithBattle - 2009 - Nursing Inquiry 16 (3):191-200.
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  34.  11
    Imagining Being Disabled Through Playing Sport: The Body and Alterity as Limits to Imagining Others' Lives.Brett Smith - 2008 - Sport, Ethics and Philosophy 2 (2):142 – 157.
    Qualitative research methods in sport often advocate that to understand others, obtain significant knowledge and do ethically admirable research we should empathise with our participants by imagining being them. In philosophy, it is likewise often assumed that we can overcome differences between people through moral imagination: putting ourselves in the place of others, we can share their points of view, merge with them, and enter into their embodied worlds. Drawing partly on the view that imagination is embodied and the philosophy (...)
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  35.  58
    The Impossibility of Corporate Ethics: For a Levinasian Approach to Managerial Ethics.David Bevan & Hervé Corvellec - 2007 - Business Ethics 16 (3):208–219.
    The moral philosophy of Levinas offers a stark prospectus of impossibility for corporate ethics. It differs from most traditional ethical theories in that, for Levinas, the ethical develops in a personal meeting of one with the Other, rather than residing in some internal deliberation of the moral subject. Levinasian ethics emphasizes an infinite personal responsibility arising for each of us in the face of the Other and in the presence of the Third. It stresses the imperious demand we experience to (...)
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  36.  2
    The Impossibility of Corporate Ethics: For a Levinasian Approach to Managerial Ethics.David Bevan & Hervé Corvellec - 2007 - Business Ethics: A European Review 16 (3):208-219.
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  37.  17
    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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  38.  3
    Editorial Introduction.Campbell Jones - 2007 - Business Ethics: A European Review 16 (3):196-202.
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  39.  41
    Education for Grown-Ups, a Religion for Adults: Scepticism and Alterity in Cavell and Levinas.Paul Standish - 2007 - Ethics and Education 2 (1):73-91.
    In his essay 'The Scandal of Skepticism', Stanley Cavell discusses aspects of the work of Emmanuel Levinas with a view to understanding how 'philosophical and religious ambitions so apparently different' as his own and those of Levinas can have led to 'phenomenological coincidences so precise'. The present paper explores themes of scepticism and alterity as these emerge in the work of these two increasingly influential philosophers. It shows education to be a sustained preoccupation in their work, crucially related to these (...)
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  40.  22
    Teachers Judging Without Scripts, or Thinking Cosmopolitan.Sharon Todd - 2007 - Ethics and Education 2 (1):25-38.
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  41.  15
    "Not Ethics, Not Ethics Alone, but the Holy": Levinas on Ethics and Holiness.John Caruana - 2006 - Journal of Religious Ethics 34 (4):561 - 583.
    While much has been written about Levinas's conception of ethics, very little has been said about the connection between ethics and holiness in his work. Yet, throughout much of his corpus, Levinas consistently links the two. The first part of my article addresses the important distinction that Levinas establishes between the sacred (le sacré) and holiness (la sainteté). According to Levinas, several influential thinkers conflate these two categories. Holiness, Levinas suggests, represents a kind of antidote to the sacred. The second (...)
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  42.  6
    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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  43. "Like a Maternal Body": Emmanuel Levinas and the Motherhood of Moses.Lisa Guenther - 2006 - Hypatia 21 (1):119-136.
    : 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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  44. Leadership, Ethics and Responsibility to the Other.David Knights & Majella O’Leary - 2006 - Journal of Business Ethics 67 (2):125-137.
    Of recent time, there has been a proliferation of concerns with ethical leadership within corporate business not least because of the numerous scandals at Enron, Worldcom, Parmalat, and two major Irish banks – Allied Irish Bank (AIB) and National Irish Bank (NIB). These have not only threatened the position of many senior corporate managers but also the financial survival of some of the companies over which they preside. Some authors have attributed these scandals to the pre-eminence of a focus on (...)
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  45.  21
    Bearing Witness: A Moral Way of Engaging in the Nurse-Person Relationship.Rahel Naef - 2006 - Nursing Philosophy 7 (3):146-156.
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  46.  38
    Repentance and Forgiveness: The Undoing of Time. [REVIEW]Edith Wyschogrod - 2006 - International Journal for Philosophy of Religion 60 (1/3):157 - 168.
    Mass death resulting from war, starvation, and disease as well as the vicissitudes of extreme poverty and enforced sexual servitude are recognizably pandemic ills of the contemporary world. In light of their magnitude, are repentance, regret for the harms inflicted upon others or oneself, and forgiveness, proferring the erasure of the guilt of those who have inflicted these harms, rendered nugatory? Jacques Derrida claims that forgiveness is intrinsically rather than circumstantially or historically impossible. Forgiveness, trapped in a paradox, is possible (...)
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  47.  4
    Repentance and Forgiveness: The Undoing of Time.Edith Wyschogrod - 2006 - International Journal for Philosophy of Religion 60 (1-3):157-168.
    Mass death resulting from war, starvation, and disease as well as the vicissitudes of extreme poverty and enforced sexual servitude are recognizably pandemic ills of the contemporary world. In light of their magnitude, are repentance, regret for the harms inflicted upon others or oneself, and forgiveness, proferring the erasure of the guilt of those who have inflicted these harms, rendered nugatory? Jacques Derrida claims that forgiveness is intrinsically rather than circumstantially or historically impossible. Forgiveness, trapped in a paradox, is possible (...)
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  48.  74
    Banal Evil and Useless Knowledge: Hannah Arendt and Charlotte Delbo on Evil After the Holocaust.Jennifer L. Geddes - 2003 - Hypatia 18 (1):104-115.
    : Hannah Arendt's and Charlotte Delbo's writings about the Holocaust trouble our preconceptions about those who do evil and those who suffer evil. Their jarring terms "banal evil" and "useless knowledge" point to limitations and temptations facing scholars of evil. While Arendt helps us to resist the temptation to mythologize evil, Delbo helps us to resist the temptation to domesticate suffering.
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  49.  19
    Banal Evil and Useless Knowledge: Hannah Arendt and Charlotte Delbo on Evil After the Holocaust.Jennifer L. Geddes - 2003 - Hypatia 18 (1):104-115.
    Hannah Arendt's and Charlotte Delbo's writings about the Holocaust trouble our preconceptions about those who do evil and those who suffer evil. Their jarring terms "banal evil" and "useless knowledge" point to limitations and temptations facing scholars of evil. While Arendt helps us to resist the temptation to mythologize evil, Delbo helps us to resist the temptation to domesticate suffering.
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  50.  27
    Needs, Closeness and Responsibilities. An Inquiry Into Some Rival Moral Considerations in Nursing Care.Per Nortvedt - 2001 - Nursing Philosophy 2 (2):112–121.