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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 .
His work is based on the ethics of the Other or, in Levinas's terms, on "ethics as first philosophy". For Levinas, the Other is not knowable and cannot be made into an object of the self, as is done by traditional metaphysics (which Levinas called "ontology"). Levinas prefers to think of philosophy as the "wisdom of love" rather than the "love ...
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.
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 ...
The face of the other is the only transcendence available to humans, wrote philosopher Emmanuel Levinas. The face of another is always exposed, we always owe it something. But for the same reasons, it also arouses aggression. Everything begins with the face. The film was received more skeptically abroad.
In other projects Wikidata item; Appearance. move to sidebar hide. Help. Pages in category "Books by Emmanuel Levinas" The following 2 pages are in this category, out ...