By Michael Fagenblat
"I am no longer a very Jewish thinker," stated Emmanuel Levinas, "I am only a thinker." This e-book argues opposed to the assumption, affirmed through Levinas himself, that Totality and Infinity and another way Than Being separate philosophy from Judaism. by means of analyzing Levinas's philosophical works in the course of the prism of Judaic texts and concepts, Michael Fagenblat argues that what Levinas known as "ethics" is as a lot a hermeneutical product wrought from the Judaic history as a sequence of phenomenological observations. interpreting the Levinas's philosophy of Judaism inside of a Heideggerian and Pauline framework, Fagenblat makes use of biblical, rabbinic, and Maimonidean texts to supply sustained interpretations of the philosopher's paintings. finally he demands a reconsideration of the relation among culture and philosophy, and of the that means of religion after the demise of epistemology.
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Extra resources for A Covenant of Creatures: Levinas's Philosophy of Judaism (Cultural Memory in the Present)
And they are far more important than the ones I took on Hegel or Marx. My entire philosophical development was determined by my reading of Heidegger. I nevertheless recognize that Nietzsche prevailed over him [l’a emporté]. I don’t know Heidegger well enough: I practically don’t know Being and Time nor the things recently published. My knowledge of Nietzsche is much greater. Nevertheless, these were my two fundamental experiences. It is probable that if I had not read Heidegger, I would not have read Nietzsche.
After all, it is one thing to say that a subject must be able to “appropriate” norms and rules of conduct (to accept or refuse them as an act of “free will”), as though they are external objects. It is quite a different matter to say that the already existing ethical relations between entities establishes the ontological field in which a subject can emerge at all. In the first instance, the norms are there, at an exterior distance, and the task is to find a way of appropriating or refusing them, establishing a practical relationship to them.
It is not a mode of knowing, but is, rather, more fundamentally a mode of being, a relation of logos and bios. The test of our comprehension of this claim is not our ability to rephrase it back in the form of theoretical claims. ”23 Central to my thesis is that this “attachment” relationship implies a bringing together of ethical commitment, knowledge acquisition, and the disclosure of a domain of entities. As such, it can properly be referred to as an “ontological” understanding of freedom. There is considerable room for confusion here, however, since “ontology” can be given a diverse range of meanings.
A Covenant of Creatures: Levinas's Philosophy of Judaism (Cultural Memory in the Present) by Michael Fagenblat