By Asher Horowitz, Gad Horowitz
French thinker and Talmudic commentator Emmanuel Levinas (1906-1995) is healthier recognized for his significant, hugely unique works on ethics, Totality and Infinity (1961) and differently Than Being or past Essence (1974). between his lesser recognized works is a quick yet amazing essay released in 1934, "Refections at the Philosophy of Hitlerism," during which he considers German conservatism and the Nazi circulation, and displays on Western philosophy's capability to insure itself opposed to 'elemental evil.' tricky Justice makes use of this essay as an creation to a set of papers on Levinas's moral and political thought.In this quantity editors Asher and Gad Horowitz compile individuals from various disciplines and backgrounds to discover how Levinas's paintings pertains to a large variety of up to date philosophical and political questions. specifically, they learn Levinas's problem to liberalism 'to locate one other kinship for guy ... completely against oppression,' and his move past liberalism to embody 'the declare of the Other.' This thought-provoking assortment won't merely be important to Levinas students, it's going to even be of curiosity to these operating within the components of Jewish experiences, women's reviews, and political concept. Contributors:Keith AndersonShannon BellRobert BernasconiMielle ChandlerTina ChanterMarinos DiamantidesRosalyn DiproseEnrique DusselOona EisenstadtRobert GibbsAsher HorowitzGad HorowitzZe'ev LevyJoseph RosenBrian SchroederVictoria Tahmasebi
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Additional resources for Difficult Justice: Commentaries on Levinas and Politics
It is perhaps too easy not to notice that both liberalism and fascism are committed to the universalization of truth, fascism in the form of the expanded reproduction of the particular. So the contrast is not as simple as it might appear. Both liberalism and fascism, rooted in the ontology of being, and committed to formal truth, either of the Nietzschean particular or the Greek universal, are forms of the will to power, the will to expansion. In his later writings Levinas will not, even apparently, give us a choice between two forms of expansion, a nice persuasive liberal form and a nasty coercive fascist form; rather he will expound the commandment/desire towards a ‘maternal’ contraction, a non-expansion of force, into an otherwise than being – force Questioned (not opposed, not even dialectically) by the non-force of the Other.
Quoted in Domenico Losurdo, Heidegger and the Ideology of War (Amherst, NY: Humanity Books, 2001, 26–7; subsequently referred to as HIW. Emmanuel Levinas, Otherwise than Being or Beyond Essence, trans. A. Lingis (Pittsburgh: Duquesne University Press), 56; subsequently referred to as OTB. Something perhaps already suggested by Jacques Derrida in Adieu to Emmanuel Levinas, trans. Pascale-Anne Brault and Michael Naas (Stanford: Stanford University Press, 1999). Essays Beyond Rational Peace: On the Possibility/Necessity of a Levinasian Hyperpolitics ASHER HOROWITZ 1.
And he frees it’ (RH, 65; emphases added). For Levinas the adherence of self and body is an absolute; he will not reproduce another dualism. But the point at which Levinas separates himself from the philosophy of Hitlerism is the same point at which he welcomes the incontrovertible intuition that led that philosophy to its rejection of liberalism. The philosophy of Hitlerism turned the absolute finitude of the body, its radical attachment to a past that cannot be erased, into the power of unconditional, underivable, authentic participation in the body of the Single People.
Difficult Justice: Commentaries on Levinas and Politics by Asher Horowitz, Gad Horowitz