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The face of the other in this sense looms above the other person and traces "where God passes." God (the infinite Other ) here refers to the God of which one cannot refuse belief in Its history, that is the God who appears in traditional belief and of scripture and not some conceptual God of philosophy or ontotheology .
Levinas places heavy emphasis on the physical presence involved in meeting the other. He argues that only a face-to-face encounter allows true connection with Infinity, because of the incessance of this type of interaction. Written words and other words do not suffice because they have become past by the time the subject perceives them.
A full bibliography of all Levinas's publications up until 1981 is found in Roger Burggraeve Emmanuel Levinas (1982). A list of works, translated into English but not appearing in any collections, may be found in Critchley, S. and Bernasconi, R. (eds.), The Cambridge Companion to Levinas (Cambridge UP, 2002), pp. 269–270. Books. 1929.
Language as saying is an ethical openness to the other; as that which is said – reduced to a fixed identity or synchronized presence – it is an ontological closure of the other.' [1] The complication Levinas introduces into his analysis of the face-to-face gives his ethics a further reach toward the kind of universalist ethics of a humanism:
In the event, Levinas re-formulated the face-to-face encounter (wherein a person is morally responsible to the Other person) to include the propositions of Jacques Derrida (1930–2004) about the impossibility of the Other (person) being an entirely metaphysical pure-presence.
For Emmanuel Levinas, meontology was whatever had meaning beyond ontology, the ethical primary demand of the other in a face-to-face encounter. According to Levinas, meontology refers not to another being but to an inability to be that leads to a transcendent realm "other than being". [2] However, Levinas suggested that meontology, as the ...
In Being for the Other, he writes that there is no "universal moral law," only the sense of responsibility (goodness, mercy, charity) that the Other, in a state of vulnerability, calls forth [citation needed]. The proximity of the Other is an important part of Levinas's concept: the face of the Other is what compels the response. [citation needed]
"The Violence of the Face: Peace and Language in the Thought of Levinas," Philosophy and Social Criticism 23, 6 (1997): 81–93. "What Comes Around Goes Around: Derrida and Levinas on the Economy of the Gift and the Gift of Genealogy," in Alan D. Schrift (ed.), The Logic of the Gift: Toward an Ethic of Generosity (New York & London: Routledge ...