By Michael Fagenblat
"I am now not a very Jewish thinker," stated Emmanuel Levinas, "I am only a thinker." This publication argues opposed to the assumption, affirmed via Levinas himself, that Totality and Infinity and differently 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. eventually he demands a reconsideration of the relation among culture and philosophy, and of the that means of religion after the dying of epistemology.
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Additional resources for A Covenant of Creatures: Levinas's Philosophy of Judaism (Cultural Memory in the Present)
Kosky is entirely correct to point to a mirroring of these two interpretative camps, the one affirming the religious element of Levinas’s thought as a Judaic alternative to philosophy, the other denouncing it as recourse to revelation, piety, and dogmatism. In my view this mirroring goes back to Spinoza and Kant and the covert alliance we find between their views about Judaism and the views of neoOrthodox Jewish thinkers. 18 Nor Judaism In his illuminating and rigorous historical study of the origins of Levinas’s thought, Samuel Moyn argues that the reverse can also be shown.
77 That reductive reading of Torah as pure law, nomos, has long plagued Christian and philosophical conceptions of the nature of revelation in the Jewish tradition. But Torah refers to teaching and wisdom as well as law and statute. Indeed, the prominent tradition associating Torah with Wisdom already attests to a native sense for philosophical ex-appropriation. In Jon D. ”79 Strictly speaking, Ricoeur should not have equated Wisdom with “universality” because this elides the historico-hermeneutical character of Wisdom itself.
It’s Plato. It’s Descartes. And when he reads in Plato that the idea of the Good is beyond Being, he is thinking of the unpronounceable Name, and he makes a kind of short-circuit that is never named as such. 3 Two of France’s leading Christian thinkers, then, suggested that Levinas secretes his Judaism amid his philosophy. 4 And while these commentators regard Levinas’s secret Judaism as making an important contribution to contemporary philosophy, several notable philosophers regard the religious element as a fatal flaw or even a bluff, behind which stands an antiphilosophical rhetoric of blind faith, dogmatism, and piety.
A Covenant of Creatures: Levinas's Philosophy of Judaism (Cultural Memory in the Present) by Michael Fagenblat