By Eric Sean Nelson, Antje Kapust, Kent Still
At a time of significant and lengthening curiosity within the paintings of Emmanuel Levinas, this quantity attracts readers into what Levinas defined as "philosophy itself"--"a discourse consistently addressed to another." therefore the thinker himself presents the thread that runs via those essays on his writings, one guided by means of the significance of the actual fact of being addressed--the value of the asserting even more than the acknowledged. The authors, top Levinas students and interpreters from around the globe, discover the philosopher's dating to quite a lot of highbrow traditions, together with theology, philosophy of tradition, Jewish inspiration, phenomenology, and the heritage of philosophy. additionally they have interaction Levinas's contribution to ethics, politics, legislation, justice, psychoanalysis and epistemology, between different themes.In their radical singularity, those essays show the inalienable alterity on the center of Levinas's ethics. while, each one essay continues to be open to the others, and to the views and positions they recommend. therefore the amount, in its caliber and variety, enacts an real stumble upon with Levinas's notion, embodying an highbrow ethics by means of advantage of its kind. Bringing jointly contributions from philosophy, theology, literary thought, gender experiences, and political idea, this ebook bargains a deeper and extra thorough come across with Levinas's ethics than any but written.
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Extra resources for Addressing Levinas (SPEP)
The tragic aftermath of the inaugural service). 12 Divine approbation 7 S T R A N G E F I R E becomes wrath, joy becomes grief. Chapter 10 (verses 1–3) of Leviticus begins: Now Aaron’s sons, Nadab and Abihu, each took his pan, put coals in it, and laid incense on it; and they offered before the Lord unauthorized coals (esˇ zerah), which he had not commanded them. And fire came forth from the Lord and consumed them; thus they died before the Lord. ’” And Aaron was silent. (Milgrom translation) The sin or error committed by Aaron’s sons is unspecified, but its consequences are violent and irreversible.
Ginzberg, Legends, 3:187–88. 34. , 3:187. 35. Nehama Leibowitz, Studies in Vayikra ( Jerusalem: World Zionist Organization, 1980), 67. 36. Jill Robbins, Prodigal Son/Elder Brother: Interpretation and Alterity in Augustine, Petrarch, Kafka, Levinas (Chicago: University of Chicago Press, 1991); and Jill Robbins, “An Inscribed Responsibility,” in MLN, “Comparative Literature Issue,” vol. 106, no. 5 (1991). 37. See Daniel Boyarin, Carnal Israel: Reading Sex in Talmudic Culture (Berkeley: University of California Press, 1993), 26–30.
Moreover, the interpretive passage that Levinas cites is not in all printed editions of Rashi. In the critical edition by Berliner and Chavel, the passage is in brackets. Thanks to Michael Berger for drawing my attention to these issues. 4. Jacob Milgrom, The Anchor Bible: Leviticus 1–16 (New York: Doubleday, 1991). Hereafter cited in the text as ABL. 5. E. A. Speiser, The Anchor Bible: Genesis (New York: Doubleday, 1964), xxiv– xxv. 6. Translation by Martin Noth in Exodus: A Commentary, trans.