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The infinity of the Other allowed Lévinas to derive other aspects of philosophy and science as secondary to that ethic; thus: The others that obsess me in the Other do not affect me as examples of the same genus united with my neighbor, by resemblance or common nature, individuations of the human race, or chips off the old block. . . . The ...
On the other hand, he cited medieval philosophy for its introduction of interrelated conceptions of existence and creation, which established a particular view, which involved a superadding of a matter to a form instead of further forming or reforming a matter that already stands in relation to a form.
Levinas's thesis "ethics as first philosophy", then, means that the traditional philosophical pursuit of knowledge is secondary to a basic ethical duty to the other. To meet the Other is to have the idea of Infinity. [25] The elderly Levinas was a distinguished French public intellectual, whose books reportedly sold well.
Here is one hand is an epistemological argument created by G. E. Moore in reaction against philosophical skepticism about the external world and in support of common sense. The argument takes the following form: Here is one hand, And here is another. There are at least two external objects in the world. Therefore, an external world exists.
On the other hand, Origen (c. 185 – c. 253 AD) characterises the Stoics as claiming that the contents of each cycle will not be identical, but only indistinguishable: [9] To avoid supposing that Socrates will live again, they say that it will be some one indistinguishable from Socrates, who will marry some one indistinguishable from Xanthippe ...
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.
The use of defensive or retaliatory force, on the other hand, is appropriate. [78] Objectivism claims that because the opportunity to use reason without the initiation of force is necessary to achieve moral values, each individual has an inalienable moral right to act as his own judgment directs and to keep the product of his effort. Peikoff ...
On the other hand, when people become troubled by criticism, or elated by praise, that is a moral evil because they have misjudged impressions by thinking that things not in their power (such as criticism or praise) have value, and by doing that they place a measure of control of their own life in the hands of others.