In Discovering Levinas, Michael L. Morgan shows how this thinker faces in novel and provocative ways central philosophical problems of twentieth-century philosophy and religious thought. He tackles this task by placing Levinas in conversation with philosophers such as Donald Davidson, Stanley Cavell, John McDowell, Onora O'Neill, Charles Taylor, and Cora Diamond. He also seeks to understand Levinas within philosophical, religious, and political developments in the history of twentieth-century intellectual culture. Morgan demystifies Levinas by examining his unfamiliar and surprising vocabulary, interpreting (...) texts with an eye to clarity, and arguing that Levinas can be understood as a philosopher of the everyday. Morgan also shows that Levinas's ethics is not morally and politically irrelevant nor is it excessively narrow and demanding in unacceptable ways. Neither glib dismissal nor fawning acceptance, this book provides a sympathetic reading that can form a foundation for a responsible critique. (shrink)

Emmanuel Levinas emerged as an influential philosophical voice in the final decades of the twentieth century, and his reputation has continued to flourish and increase in our own day. His central themes--the primacy of the ethical and the core of ethics as our responsibility to and for others--speak to readers from a host of disciplines and perspectives. However, his writings and thought are challenging and difficult. The Oxford Handbook of Levinas contains essays that aim to clarify and engage Levinas and (...) his writings in a number of ways. Some focus on central themes of his work, others on the ways in which he read and was influenced by figures from Plato, Hobbes, Descartes, and Kant to Blanchot, Husserl, Heidegger, and Derrida. And there are essays on how his thinking has been appropriated in moral and political thought, psychology, film criticism, and more, and on the relation between his thinking and religious themes and traditions. Finally, several essays deal primarily with how readers have criticized him and found him wanting. The volume exposes and explores both the depth of Levinas's philosophical work and the range of applications to which it has been put, with special attention to clarifying why his interests in the human condition, the crisis of civilization, the centrality and character of ethics and morality, and the very meaning of human experience should be of interest to the widest range of readers. (shrink)

This book provides a clear and helpful overview of the thought of Emmanuel Levinas, one of the most significant and interesting philosophers of the late twentieth century. Michael L. Morgan presents an overall interpretation of Levinas' central principle that human existence is fundamentally ethical and that its ethical character is grounded in our face-to-face relationships. He explores the religious, cultural and political implications of this insight for modern Western culture and how it relates to our conception of selfhood and what (...) it is to be a person, our understanding of the ground of moral values, our experience of time and the meaning of history, and our experience of religious concepts and discourse. Includes an annotated list of recommended readings and a selected bibliography of books by and about Levinas. An excellent introduction to Levinas for readers unfamiliar with his work and even for those without a background in philosophy. (shrink)

Emmanuel Levinas conceives of our lives as fundamentally interpersonal and ethical, claiming that our responsibilities to one another should shape all of our actions. While many scholars believe that Levinas failed to develop a robust view of political ethics, Michael L. Morgan argues against understandings of Levinas’s thought that find him politically wanting or even antipolitical. Morgan examines Levinas’s ethical critique of the political as well as his Jewish writings—including those on Zionism and the founding of the Jewish state—which are (...) controversial reflections of Levinas’s political expression. Unlike others who dismiss Levinas as irrelevant or anarchical, Morgan is the first to give extensive treatment to Levinas as a serious social political thinker whose ethics must be understood in terms of its political implications. Morgan reveals Levinas’s political commitments to liberalism and democracy as well as his revolutionary conception of human life as deeply interconnected on philosophical, political, and religious grounds. (shrink)

Shame is one of a family of self-conscious emotions that includes embarrassment, guilt, disgrace, and humiliation. _On Shame_ examines this emotion psychologically and philosophically, in order to show how it can be a galvanizing force for moral action against the violence and atrocity that characterize the world we live in. Michael L. Morgan argues that because shame is global in its sense of the self, the moral failures of all groups in which we are a member – including the entire (...) human race – reflect on each person individually. Drawing on historical and current affairs to explore the emotion of shame, as well as films such as _Night and Fog_, _Hotel Rwanda_ and _Life is Beautiful_ and the work of Primo Levi, Bernard Williams, and Stanley Cavell, Michael Morgan illustrates how moral responsibility can be facilitated by calling upon an emotional reaction that is familiar, complex, and central to our conception of ourselves as individuals and as members of society. (shrink)

The only complete edition in English of Baruch Spinoza's works, this volume features Samuel Shirley’s preeminent translations, distinguished at once by the lucidity and fluency with which they convey the flavor and meaning of Spinoza’s original texts. Michael L. Morgan provides a general introduction that places Spinoza in Western philosophy and culture and sketches the philosophical, scientific, religious, moral and political dimensions of Spinoza’s thought. Morgan’s brief introductions to each work give a succinct historical, biographical, and philosophical overview. A chronology (...) and index are included. (shrink)

Robert Stern has argued that Levinas is a kind of command theorist and that, for this reason, Løgstrup can be understood to have provided an argument against Levinas. In this paper, I discuss Levinas’s use of the vocabulary of demand, order, and command in the light of Jewish philosophical accounts of such notions in the work of Martin Buber, Franz Rosenzweig, and Emil Fackenheim. These accounts revise the traditional Jewish idea of command and I show that Levinas’s use of this (...) vocabulary is also revisionary. I show that in light of this tradition of discussion, Levinas’s use is not susceptible to the interpretation Stern proposes and thus that the Løgstrup-style argument cannot be used against Levinas. (shrink)

Levinas never engaged closely with Fichte’s work, but there are two places in the chapter “Substitution,” in Otherwise than Being (1974), where he mentions Fichte by name. The point that Levinas underscores in both of these passages is that the other’s encounter with the subject is not the outcome of the subject’s freedom; it is not posited by the subject, as Fichte has it, but is prior to any free activity. The aim of this paper is to deepen the comparison (...) between Levinas and Fichte, giving special attention to Fichte's own novel theory of intersubjectivity and the summons. One result that emerges from this treatment is that both Levinas and Fichte view the second person in a way that has no equivalent in the current philosophical landscape. On this reading, each thinker views responsibility to the other, not only as an immediate and particular obligation, but also as an asymmetrical relation that gives the other moral priority. (shrink)

This book offers a comprehensive overview of post-Holocaust Jewish theology, quoting from and interpreting all of the significant American writings of the movement.

LIKE POETS, painters, sculptors, and composers, philosophers occupy a present burgeoning with the past. From Plato to Rawls, philosophical thinking is explicitly or implicitly the outcome of encounters with imposing predecessors. The history of philosophy is, to use an expression that Gombrich applies to the history of art, a history of style, a tradition of texts that repeat, revise, and reject the conceptual tropes and argumentative patterns of precedent texts.

Although Levinas frequently references Plato positively, they are engaged in different philosophical enterprises. Whereas Levinas takes his place in the tradition of modern moral philosophy for which the atrocities of the twentieth century are undeniable burdens, Plato is concerned with cultivating dispositions that promote psychological and social harmony. For Levinas, Plato’s Form of the Good signals a dual commitment, on the one hand to the primacy of ethical action to existence, and on the other to the connection between ethics and (...) transcendence, in the sense of absolute otherness or separation. But this reading is anachronistic. (shrink)

Levinas’s notion of fraternity and his conception of an ideal human society recover themes from late nineteenth and early twentieth-century social and political thought. In this paper I show how Levinas’s thinking can be illuminated by examining the conceptions of community that we find in Martin Buber’s dialogical thinking and in Franz Rosenzweig’s concept of redemption and redemptive community in The Star of Redemption.

One of the major themes of Plato's Republic is unity, and it has seemed anomalous to many that a work devoted to advocating unity should itself be read as lacking that very feature. Yet much appears to tell against the unity of the Republic and to thwart attempts to find a synthetic whole amidst the rich complexity of the dialogue. Hence, it is not surprising that in this book Reeve tries to demonstrate the unity of the Republic; what is surprising (...) is that he succeeds so well. Written with clarity, thoroughness, philosophical subtlety, and yet with a certain boldness, Philosopher-Kings meets challenge after challenge as it builds its four-fold structural interpretation of a unified Republic. In the end Reeve's effort may not persuade the reader, but it will surely provoke and instruct, with new readings of familiar passages, novel uses of neglected ones, interesting philosophical analyses, and an innovative overall integration of the dialogue's various strands. (shrink)

There is a problem about belief and knowledge in Plato's epistemology that has exercised serious students of Plato only to settle into a recent orthodoxy. Guthrie characterizes the problem and its current resolution this way: ‘In the Meno doxa appeared to be a dim apprehension of the same objects of which knowledge is a clear and complete understanding … in the Republic each is directed to different objects, knowledge to the Forms and doxa to the sensible world alone … at (...) least the opinion seems now to prevail that on the relationship between doxa and knowledge Meno and Republic are irreconcilable, and exhibit a complete change of mind on Plato's part.'. (shrink)

"MIchael Morgan has served up an intellectual treat. These subtle and carefully reasoned essays explore the dilemmas of the post-modern Jew who would take history seriously without losing the commanding presence Israel heard at Sinai.... It is a pleasure to be nourished by a fresh mind exploring the tension between reason and revelation, history and faith."—Rabbi Samuel Karff "This is without doubt one of the most significant works in modern Jewish thought and a must for a thoughtful student of contemporary (...) Jewish philosophy." —Rabbie Sheldon Zimmerman "This may well mark the next stage in the long history of Jewish self-understanding." —Ethics "... rigorous history of modern Jewish thought... " —Choice Is Judaism a timeless, universal set of beliefs or, rather, is it historical and contingent in its relation to different times and places? Morgan clarifies the tensions and dilemmas that characterize modern thinking about the nature of Judaism and clears the way for Jews to appreciate their historical situation, yet locate enduring values and principles in a post-Holocaust world. (shrink)

That the immediate forebears of Descartes, the "Father of Modern Philosophy," were not the victims of parricide is generally acknowledged. It is a disputed question, however, whether Descartes's fatherhood amounts in its essentials to a continuation of the bloodline of late scholasticism. The traditional view is that Descartes's is a thoroughgoing but also somewhat mediated modernity, as D'Alembert's "Discours préliminaire" to the Encyclopédie attests. D'Alembert, speaking for several generations of readers, had no doubts about Descartes's debt to scholastic theology. However, (...) he also argued that it was Francis Bacon who was the true "father of lights." Rousseau, for all his differences with D'Alembert, seems to have agreed with him on that point at least. Against those who would downplay the novelty of modernity, and in keeping with this traditional assessment of its origin, Robert Faulkner urges a careful reconsideration of the work of philosophy's only Lord Chancellor. Faulkner's intention is not merely to set the historical record straight, however. As he states at the outset, he hopes more generally "to contribute to efforts at prudent discrimination and philosophic rethinking" of modernity as we now live it. Reading Bacon is for Faulkner an exercise in self-understanding. (shrink)

Confronting the challenges of the 20th century, from modernity and the Great War to the Holocaust and postmodern culture, Jewish thinkers have wrestled with such fundamental issues as redemption and revelation, eternity and history, messianism and politics. From the turn of the century through the 1920s, European Jewish intellectuals confronted alienation and the challenges of modernity by seeking secure grounds for a meaningful life. After the Holocaust and the fall of Nazism, the rich results of their thinking—on topics such as (...) transcendence, redemption, revelation, and politics—were reinterpreted in an atmosphere of increasing disillusion and fragmentation. In Interim Judaism, Michael L. Morgan traces the evolution of this shift in values, as expressed in the work of social thinkers, novelists, artists, and poets as well as philosophers and theologians at the beginning and end of the century. Focusing on the problem of objectivity, the experience of the transcendent, and the relationship between redemption and politics, he argues that the outcome for contemporary Jews is a pragmatic style of religiosity that has abandoned traditional conceptions of Judaism and is searching and waiting for new ones, a condition that he describes as "interim Judaism." Published with the generous support of Hebrew Union College–Jewish Institute of Religion, Cincinnati. (shrink)

Michael L. Morgan is Emeritus Chancellor Professor at Indiana University and the Grafstein Visiting Chair in Jewish Philosophy at the University of Toronto. He has written extensively on ancient Greek philosophy, modern Jewish philosophy, and post-Holocaust theology and ethics.

Modern Jewish philosophy emerged in the seventeenth century, with the impact of the new science and modern philosophy on thinkers who were reflecting upon the nature of Judaism and Jewish life. This collection of new essays examines the work of several of the most important of these figures, from the seventeenth to the late-twentieth centuries, and addresses themes central to the tradition of modern Jewish philosophy: language and revelation, autonomy and authority, the problem of evil, messianism, the influence of Kant, (...) and feminism. Included are essays on Spinoza, Mendelssohn, Cohen, Buber, Rosenzweig, Fackenheim, Soloveitchik, Strauss, and Levinas. Other thinkers discussed include Maimon, Benjamin, Derrida, Scholem, and Arendt. The sixteen original essays are written by a world-renowned group of scholars especially for this volume and give a broad and rich picture of the tradition of modern Jewish philosophy over a period of four centuries. (shrink)

Designed to facilitate a thoughtful and informed reading of Spinoza's _Ethics_, this anthology provides the _Ethics_, related writings, and two valuable appendices: List of Propositions from the _Ethics_, which helps readers to trace the development of key themes; and Citations in Proofs, a list of all the propositions, corollaries, and scholia in the Ethics, together with all the definitions, axioms, propositions, corollaries, and scholia to which Spinoza refers in the proofs--thus, readers can locate, for a given item, each instance where (...) Spinoza refers to it. (shrink)

Today, texts are the centerpiece of intellectual life, and it is no different in philosophy. Thirty years ago, the subjects of the history of philosophy were the arguments of dead philosophers about perennial problems. Today, greater attention is paid to the texts that such figures wrote—why they wrote them, their genre, form, style, and how we now might read them. In analytic philosophy, this attention to form and its relation to meaning is revolutionary.

I would like to try to clarify one aspect of the relationship between Levinas’s philosophy — or “ethical metaphysics,” as Edith Wyschogrod has called it — and Judaism as Levinas understands it. In and of itself it is interesting to try to understand Levinas’s thinking and its relationship to his life as a Jew and to Judaism as he takes it to be. But I also have ulterior motives — that is, I have what some might think are larger fish (...) to fry. I will begin by saying something about Hilary Putnam’s article “Levinas and Judaism” in The Cambridge Companion to Levinas, edited by Simon Critchley and Robert Bernasconi. I think that I can indicate what those “larger fish” are by pointing to an intriguing tension in Putnam’s discussion. (shrink)

This picture of philosophy and politics harbors as much caricature as accuracy. Even in Plato, who is often cited as its earliest author, the contrast occurs less sharply. Arguably Plato never saw philosophy as wholly transcendent, nor politics as wholly empirical, even in the Republic. But the Western tradition has rarely appreciated the nuance in Plato. The radical contrast has a long and influential history with at least one useful result, that the question of the relationship between philosophy and politics (...) is frequently brought vividly to our attention. (shrink)

The present book contains purportedly independent studies of three classics in the history of aesthetics: Lessing's Laocoön, Kant's Critique of Judgment, and Schiller's On the Aesthetic Education of Man. Savile's commentary attempts to grasp, clarify, and enrich each work's central aesthetic thesis. Savile has a consummate command of art historical materials, but here the art historian takes a back seat to the textual interpreter. The reason for this is Savile's belief that these texts are in need of philosophical reconstruction. The (...) texts present "genuine philosophical challenge[s]," since "the arguments... have to be laboriously retrieved from materials that are for the most part to hand but only dimly visible". (shrink)

Jewish destiny works itself out in the nexus between two poles: between temporal, finite human experience and the eternity of divine governance and orientation. At times the two poles seem close; an intimacy with God seems accessible and worthy of human aspiration. At other times, however, the poles diverge, and God seems remote, human affairs seem a vale of tears, the domain of human responsibility alone. Like human existence, Judaism is embedded in history and yet cleaves to transcendence, and no (...) one has understood the depths of this polarity for human existence in general and for Judaism in particular better than Franz Rosenzweig. (shrink)

Both as historian and as theoretician, Quentin Skinner has contributed brilliantly to our understanding of the tradition of political thinking and to the renewed interest in a genuinely historical reading of the texts of that tradition. Until now, however, Skinner's methodological articles have not been conveniently available under one cover. James Tully's excellent volume remedies that deficiency. Tully brings together five of Skinner's most important writings on interpretation, his own fine introduction to Skinner's work, seven essays by critics, and a (...) long reply by Skinner, in which he responds to virtually all the criticisms of his work that have appeared in print. No one seriously interested in intellectual history, the history of philosophy, or the history of political thought can afford to miss this book. (shrink)

Although Levinas frequently references Plato positively, they are engaged in different philosophical enterprises. Whereas Levinas takes his place in the tradition of modern moral philosophy for which the atrocities of the twentieth century are undeniable burdens, Plato is concerned with cultivating dispositions that promote psychological and social harmony. For Levinas, Plato’s Form of the Good signals a dual commitment, on the one hand to the primacy of ethical action to existence, and on the other to the connection between ethics and (...) transcendence, in the sense of absolute otherness or separation. But this reading is anachronistic. (shrink)

This is an excellent book about a variety of themes in seventeenth-century philosophy. Unlike books that try to do too much and succeed at little, this one claims to do a single thing but accomplishes much more than that. Jolley sets out to explore various views about ideas, primarily in the work of Descartes, Malebranche, and Leibniz, but also in others, such as Locke and Arnauld. He does so by examining the contexts in which the "way of ideas" occurs, from (...) innateness to causality to religious issues, in a variety of debates and encounters between these various philosophers. The result is not a comprehensive treatment of the doctrine of ideas in the seventeenth century; figures such as Hobbes and Spinoza are largely excluded and the treatment of Locke and others is very selective. But Jolley does provide something extremely valuable: an engaging and stimulating tour of a series of fascinating philosophical debates which constitute central dimensions of the seventeenth-century philosophical tradition. (shrink)