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 (...) Husserl. (shrink)

"In this exciting and important work, Wyschogrod attempts to read contemporary ethical theory against the vast unwieldy tapestry that is postmodernism.... [A] provocative and timely study."—Michael Gareffa, _Theological Studies_ "A 'must' for readers interested in the borderlands between philosophy, hagiography, and ethics."—Mark I. Wallace, _Religious Studies Review_.

What are the ethical responsibilities of the historian in an age of mass murder and hyperreality? Can one be postmodern and still write history? For whom should history be written? Edith Wyschogrod animates such questions through the passionate figure of the "heterological historian." Realizing the philosophical impossibility of ever recovering "what really happened," this historian nevertheless acknowledges a moral imperative to speak for those who have been rendered voiceless, to give countenance to those who have become faceless, and hope to (...) the desolate. Wyschogrod also weighs the impact of modern archival methods, such as photographs, film, and the Internet, which bring with them new constraints on the writing of history and which mandate a new vision of community. Drawing on the works of continental philosophers, historiographers, cognitive scientists, and filmmakers, Wyschogrod creates a powerful new framework for the understanding of history and the ethical duties of the historian. (shrink)

Empathy and sympathy are feeling-acts which bring the self into direct encounter with other persons. In empathy a self grasps the affective act of another self; in sympathy x n persons apprehend a common object while immersed in similar feeling acts. Since touch is the paradigmatic sense for bringing what is felt into proximity with feeling, structural affinities between touch and these feeling acts can be shown. This relationship has been obscured by classical theories of touch in which it is (...) interpreted on analogy with the other senses. When the subject of touch is seen as the living body as a whole, the full range of its possible relationships to affective states can be explored. In this connection the theories of touch of Aristotle, Berkeley and Condillac are critically evaluated. While none recognizes the uniqueness of touch, each sees difficulties in incorporating touch in a general theory of sense. In the course of the exposition pity is distinguished from empathy and sympathy and a criticism of Nietzsche's ressentiment theory offered. CiteULike Connotea Del.icio.us What's this? (shrink)

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 (...) only if there is such a thing as the unforgivable. "Thus, forgiveness, if there is such a thing," can only exist as exempt from the law of the possible. Does this claim not open the way for hopelessness and despair? More troubling for Derrida is his concession that forgiveness may be necessary in the realm of the political and juridical. If so, is not the purity of the impossibility of forgiveness so crucial for him, contaminated? In pointing to some of the difficulties in Derrida's position, I shall appeal to Vladimir Jankelevitch's distinction between the unforgivable and the inexcusable. I shall also consider the significance of repentance in the theological ethics of Emmanuel Levinas and Max Scheler. Forgiveness, I conclude, is vacuous without expiation, a position that can be helpfully understood in the context of Judaism's analysis of purification and acquittal in the Day of Atonement liturgy. I argue that what disappears is Derrida's assurance of the impossibility of forgiveness, a disappearance that allows for hope. (shrink)

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 (...) only if there is such a thing as the unforgivable. "Thus, forgiveness, if there is such a thing," can only exist as exempt from the law of the possible. Does this claim not open the way for hopelessness and despair? More troubling for Derrida is his concession that forgiveness may be necessary in the realm of the political and juridical. If so, is not the purity of the impossibility of forgiveness so crucial for him, contaminated? In pointing to some of the difficulties in Derrida's position, I shall appeal to Vladimir Jankelevitch's distinction between the unforgivable and the inexcusable. I shall also consider the significance of repentance in the theological ethics of Emmanuel Levinas and Max Scheler. Forgiveness, I conclude, is vacuous without expiation, a position that can be helpfully understood in the context of Judaism's analysis of purification and acquittal in the Day of Atonement liturgy. I argue that what disappears is Derrida's assurance of the impossibility of forgiveness, a disappearance that allows for hope. (shrink)

Exploring the risks, ambiguities, and unstable conceptual worlds of contemporary thought, Crossover Queries brings together the wide-ranging writings, across twenty years, of one of our most important philosophers.Ranging from twentieth-century European philosophy—the thought of Heidegger, Foucault, Derrida, Levinas, Janicaud, and others—to novels and artworks, music and dance, from traditional Jewish thought to Jain andBuddhist metaphysics, Wyschogrod’s work opens radically new vistas while remaining mindful that the philosopher stands within and is responsible to a philosophical legacy conditioned by the negative.Rather than (...) point to a Hegelian dialectic of overcoming negation or to a postmetaphysical exhaustion, Wyschogrod treats negative moments as opening novel spaces for thought. She probes both the desire for God and an ethics grounded in the interests of the other person, seeing these as moments both of crossing over and of negation. Alert to the catastrophes that have marked our times, she exposes the underlying logical structures of nihilatory forces that have been exerted to exterminate whole peoples. Analyzing the negationsof biological research and cultural images of mechanized and robotic bodies, she shows how they contest the body as lived in ordinary experience.“Crossover Queries brings together important essays on a remarkable range of topics by one of our most insightful cultural critics. Commenting on philosophical and theological issues that have shaped the recent past as well as scientific and technological questions that will preoccupy us in the near future, Wyschogrod consistently alerts us to the urgency of problems whose importance few recognize. To avoid the challenge these essays pose is to avoid responsibility for a future that appears to be increasingly fragile.”—Mark C. Taylor, Columbia University. (shrink)

How is it possible to make God an object of thought when meaning originates outside ontology, beyond it, in the realm of ethics, where "ethics" signifies the primacy of other persons? How are we to imagine meta-ontological meaning when thinking in the Western philosophical tradition entails a relation with Being so that meaning is revealed through the energy of "Being's move" as Being releases itself into language? Phenomenologist Emmanuel Levinas considers these questions in thirteen essays written between 1972 and 1980 (...) which focus on the disclosures of transcendence through language and intersubjective encounter. (shrink)

To avoid the difficulties that follow from essentialism in ethics, a new account of generality is required. The first half of this paper develops such an account by considering the work of Levinas and of Merleau-Ponty who turn to the incarnate subject as expressing a mode of generality of which universals and essences are derivative types. I call this kind of generality “carnal generality” and the context-specific complexes that exhibit it “carnal generals.” In the second part I turn to paradigmatic (...) lives both within and outside of religious tradition to show how such lives function as carnal generals. I examine some competing claims, Nelson Goodman’s account of samples and Alasdair MacIntyre’s view of the virtues as they bear on resolving ethical disputes, and suggest reasons for preferring a phenomenological view of paradigmatic lives. (shrink)

In a work of foundational thinking of the first rank and perhaps his most important book to date, French phenomenologist Emmanuel Levinas attempts to establish the primordiality of ethics by exhibiting the structures of the ethical subject and distinguishing these from theoretical reason, even from a conatus towards the Good. In his earlier Totality and Infinity Levinas interprets this difference morphologically within the context of a Husserlian Lebensweltphilosophie as sensuous immediacy, habitation, fecundity and, beyond ontology, the commanding relation with the (...) Other. In the present work the focus shifts to discourse itself. This turn is a response to the problematic set forth in the later Heidegger as the ontological difference, the difference between Being and beings and the coming-to-pass of this difference in the Logos, as well as to French Structuralist and post-Structuralist thought which interprets language as a system of signs and meaning as arising within a field of intralinguistic difference. For both, the epistemological subject as it has been traditionally understood dissolves. But, Levinas argues, ethical subjectivity, a nul-site beyond ontology, more primordial than the ontological difference which exists as receptivity to and responsibility for the Other, remains. This work is a sustained meditation on the Good and the structure of responsibility which precedes Being and consciousness. (shrink)

This chapter begins by taking into account alternative views of the ethical subject in Levinas's thought by turning first to its emergence following the coming into being of an autonomous self, depicted principally in the opening sections of Totality and Infinity; and next to its meaning in the context of time and language, as described in his essay “Substitution.” This view is further developed in his major work Otherwise than Being, or Beyond Essence. The chapter then considers the works of (...) Marcel Mauss and Georges Bataille as they bear upon the relation of the individual subject to an economy of the sacred, a self that will be shown to bear striking affinities with the pre-ethical self of Levinas. Finally, it recasts the radical self-giving of Levinas's ethical subject in terms of prodigality and parsimony as they are framed in the conceptual language of classical economics in order to examine some outcomes of unfettered profligacy. The goal is to reconfigure Levinas's ethical subject as one who not only gives but who also stores, not in order to keep but in order to bestow. (shrink)

Contemporary phenomena of mass death—such as Hiroshima and Auschwitz—have brought with them the threat of annihilation of human life. In this provocative and disturbing book, Edith Wyschogrod shows that the various manifestations of man-made mass death form a single structure, a “death-event,” which radically alters our understanding of language, time, and self. She contends that the death event has its own logic and driving force that she traces to pre-Socratic philosophy and to certain mythological motifs that recur in Western thought. (...) “_Spirit in Ashes_ is one book in contemporary philosophy that should be read aloud and taken to heart by any professional or intellectual who purports to have a conscience.”—Carl Rasche, _Journal of the American Academy of Religion_ “A masterful blend of scholarship, originality, and serious passion.”—Robert C. Neville, _Commonweal_ “An original, insightful, and challenging work.”—Robert Burch, _Canadian Philosophical Reviews_. (shrink)

In all of these discourses, she has sought to cultivate an awareness of how the self is situated and influenced, as well as the ways in which a self can influence others.In this volume, twelve scholars examine and display the influence of ...

It is not the purpose of the present paper to chronicle transformations in the recent history of dance but rather to demonstrate that an art in which the materiality of the body and the localizability of space are critical has nevertheless been engaged in a struggle between sign and image. This struggle cannot be understood without attending to the tensions between the visceral and the virtual, between site specific spatiality and cyberspace. Exploring changes in dance, an art not generally discussed (...) in this context, may help to illuminate the conceptual underpinnings of structuralism understood as a theory of signs and the shift to a poststructuralist culture of images. (shrink)

LeShan L. and LeShan, E. Psychotherapy and the patient with a limited life span.--Kubler-Ross, E. On death and dying.--Kutscher, A. H. Anticipatory grief, death, and bereavement: a continuum.--Needleman, J. The moment of grief.--Lifton, R. J. On death and death symbolism: the Hiroshima disaster.--Nelson, B. The games of life and dances of death.--Sleeper, R. The resurrection of the body.--Friedman, M. Death and the dialogue with the absurd.--Wyschogrod, E. Sport, death, and the elemental.--Lamont, R. The double apprenticeship: life and the process of (...) dying--Selected bibliography (p. 225-235). (shrink)