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Books Available for Review Books Available for Review The following books are available for review. The books that you review are yours to keep. However, if you decide not to review the book please return it to us within six months so we can offer it to someone else for review. Requests should be addressed to: Book Review Editor, Auslegung University of Kansas Dept. of Philosophy 1445 Jayhawk Blvd, Rm 3090 Lawrence, KS 66045-7590 Email: [email protected] http:// www.ku.edu/ - philos/Auslegung/ Antonelli, G. Aldo. Grounded Consequence for Defeasible Logic. New York: Cambridge University Press, 2005. Baergen, Ralph. Historical Dictionary of Epistemology. Lanham, MD: Scare• crow Press, 2006. Batnitzky, Leora. Leo Strauss and Emmanuel Levinas: Philosophy and the Poli• tics of Revelation. New York: Cambridge University Press, 2006. Baumann, Peter and Betzier, Monika. Practical Conflicts: New Philosophical Essays. New York: Cambridge UP, 2004. Broadie, Alexander, ed. The Cambridge Companion to the Scottish Enlight• enment. New York: Cambridge University Press, 2003. Brogan, Walter A. Heidegger and Aristotle: The Twofoldedness of Being. Al• bany, NY: SUNY Press, 2005. Collins, Susan D. Aristotle and the Rediscovery of Citizenship. New York: Cambridge University Press, 2006. Craig, Edward, ed. The Shorter Routledge Encyclopedia of Philosophy. New York: Routledge, 2005. Cutrofello, Andrew. Continental Philosophy: A Contemporary Introduction. New York: Routledge, 2005. Auslegung 29/1 79 80 Auslegung 29/1 Di Giovanni, George. Freedom and Religion in Kant and His Immediate Successors: The Vocation of Human Kind, 1774-1800. New York: Cam• bridge UP, 2005. DiSalle, Robert. Understanding Space-Time: The Philosophical Development of Physics from Newton to Einstein. New York: Cambridge University Press, 2006. Empiricus, Sextus. Against the Logicians, ed. Richard Bett. New York: Cambridge University Press, 2006. Fichte, Johann Gottlieb. The System of Ethics, eds. Daniel Breazeale and Gunter Zoller. New York: Cambridge University Press, 2005 Grenberg, Jeanine. Kant and the Ethics of Humility: A Story of Dependence, Corruption, and Virtue. New York: Cambridge UP, 2005. Guignon, Charles and Hiley, David R. eds. Richard Rorty. New York: Cambridge UP, 2003. Hacking, Ian. The Emergence of Probability: A Philosophical Study of Early Ideas About Probability Induction and Statistical Inference. New York: Cambridge University Press, 2006. Henning, Brian G. The Ethics of Creativity: Beauty, Morality, and Nature in a Processive Cosmos. Pittsburgh, PA: University of Pittsburgh, 2005. Hume, David. Dialogues Concerning Natural Religion: And Other Writings, ed. Dorothy Coleman. New York: Cambridge University Press, 2007. Jacquette, Dale, ed. Cambridge Companion to Brentano. New York: Cam• bridge UP, 2004 Kant, Immanuel. Anthropology from a Pragmatic Point of View. ed. Robert B. Louden. New York: Cambridge University Press, 2006. Kant, Immanuel. The Cambridge Edition of the Works of Immanuel Kant: Notes and Fragments. Translated by Curtis Bowman, Paul Guyer, and Frederick Rauscher. New York: Cambridge UP, 2005. Lear, Jonathan. Freud. New York: Routledge, 2005. Longuenesse, Beatrice. Kant on the Human Standpoint. New York: Cam• bridge UP, 2005. Machamer, Peter and Gereon Wolters. Thinking about Causes: From Greek Philosophy to Modern Physics. Pittsburgh: University of Pittsburgh Press, 2007. Books Available for Review 81 Martin, Wayne M. Theories of Judgment: Psychology, Logic, Phemenology. New York: Cambridge University Press, 2006. May, Larry. War Crimes and Just War. New York: Cambridge University Press, 2007. Moggach, Douglas. The New Hegelians: Politics and Philosophy in the Hege- lianSchool. New York: Cambridge University Press, 2006. Nadler, Steven. Spinoza's Ethics: An Introduction. New York: Cambridge University Press, 2006. Navia, Luis E. Socrates: A Life Examined. Amherst: Prometheus Books, 2007. Newton, Isaac. Philosophical Writings, ed. Andrew Janiak. New York: Cambridge UP, 2004. Nietzsche, Friedrich. The Anti-Christ, Ecce Homo, Twilight of the Idols and Other Writings, ed. Aaron Ridley Translated by Judith Norman. New York: Cambridge University Press, 2006. Nordmann, Alfred. Wittgenstein's Tractatus: An Introduction. New York: Cambridge University Press, 2005. Oksala, Johanna. Foucalt on Freedom. New York: Cambridge University Press, 2005. Olsson, Erik J. Knowledge and Inquiry: Essays on the Pragmatism of Isaac Levi. New York: Cambridge University Press, 2006. Ott, Walter. Locke's Philosophy of Language. New York: Cambridge UP, 2004. Pakaluk, Michael. Aristotle's Nicomachean Ethics: An Introduction. New York: Cambridge University Press, 2005. Perkins, Franklin. Leibniz and China: A Commerce of Light. New York: Cambridge UP, 2004. Reinhold, Karl Leonhard. Letters on the Kantian Philosophy, ed. Karl Ameriks. New York: Cambridge University Press, 2006. Reis, Burkhard. The Virtuous Life in Greek Ethics. New York: Cambridge University Press, 2006. Rickless, Samuel C. Plato's Forms in Transition: A Reading for the Parmenides. New York: Cambridge University Press, 2007. 82 Auslegung 29/1 Seeskin, Kenneth. The Cambridge Companion to Maimonides. New York: Cambridge University Press, 2005. Smith, Justin. The Problem of Animal Generation in Early Modern Philosophy. New York: Cambridge University Press, 2006. Stern, David G. and Szabados, Bela. Wittgenstein Reads Weininger. New York: Cambridge UP, 2004. Stone, Alison. Luce Irigaray and the Philosophy of Sexual Difference. New York: Cambridge University Press, 2006. Strange, Stephen K. and Jack Zupko. Stoicism: Traditions and Transforma• tions. New York: Cambridge UP, 2004. Van der Eijk, Philip. Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health, and Disease. New York: Cam• bridge UP, 2005. Vandevelde, Pol. The Task of the Interpreter: Text, Meaning, and Negotiation. Pittsburgh, PA: University of Pittsburgh Press, 2005. Verene, Donald Phillip. Hegel's Absolute: An Introduction to Reading the Phenomenology of Spirit. Albany: State University of New York Press, 2007. Watkins, Eric. Kant and the Metaphysics of Causality. New York: Cam• bridge UP, 2005. Wellman, Christopher Heath. A Theory of Secession: The Case for Political Self-Determination. New York: Cambridge University Press, 2005. Westphal, Kenneth: Kant's Transcendental Proof of Realism. New York: Cambridge UP, 2004 Williams, Meredith. Wittgenstein's Philosophical Investigations: Critical Es• says. Lanham: Rowman & Littlefield Publishing Group, Inc., 2006. Woolhouse, Roger. Locke: A Biography. New York: Cambridge University Press, 2007. Young, Julian. Nietzsche's Philosophy of Religion. New York: Cambridge University Press, 2006. .
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  • Deconstructing Emmanuel Levinas' Aesthetics
    ! ! ! ! ! ! ! ! ! ! ! Deconstructing Emmanuel Levinas’ Aesthetics: A Reading of The Seagram Murals ! ! ! ! ! ! ! ! ! ! ! ! ! ! ! Uskontotieteen pro gradu-tutkielma Teologinen tiedekunta Kira Zaitsev ! 29.8.2014 HELSINGIN YLIOPISTO − HELSINGFORS UNIVERSITET Tiedekunta/Osasto − Fakultet/Sektion Laitos − Institution Teologinen tiedekunta uskontotieteen laitos Tekijä − Författare Kira Zaitsev Työn nimi − Arbetets titel Deconstructing Emmanuel Levinas’ Aesthetics: A Reading of the Seagram Murals Oppiaine − Läroämne uskontotiede Työn laji − Arbetets art Aika − Datum Sivumäärä − Sidoantal pro gradu 29.8.2014 63 !Tiivistelmä − Referat Emmanuel Levinas on ranskanjuutalainen filosofi, jonka filosofia keskittyy etiikkaan ja toisen kohtaamiseen. Tämä pro gradu keskittyy Levinaksen estetiikkaan, joka on riippuvainen hänen !”ensimmäisestä filosofiastaan”, eli etiikasta. Työn tutkimuskysymykset ovat Kuinka Levinaksen estetiikka on muodostunut sekä kuinka Mark Rothkon Seagram Murals-maalauksia tulisi arvioida Levinaksen estetiikan pohjalta. Tämän !lisäksi työ pohdiskelee juutalaisen filosofian mahdollisuutta ja fiosofian luonnetta. Pro gradussa arvioidaan ensin Levinaksen laajempaa filosofiaa feministisen dekonstruktion avulla, joka paljastaa filosofian näennäisen rationaalisuuden ja Levinaksen naisvihamielisen paikantumisen. Tämän jälkeen gradussa arvioidaan Levinaksen estetiikkaa ja pohditaan Levinaksen estetiikan rajoja ensin tarkastelemalla Levinaksen argumenttien koherenttiutta hyväksikäyttäen Jacques Derridan kuva — merkki-analyysia, ja tämän jälkeen
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    The Levinas Reader Emmanuel Levinas EDITED BY SEAN HAND Basil Blackwell Copyright © Introduction and editorial apparatus, Sean Hand 1989 Copyright © 'The Phenomenological Theory of Being', 'There Is', 'Time and the Other', 'Martin Buber and the Theory of Knowledge', 'Ethics as First Philosophy', 'Substitution', 'Reality and Its Shadow', 'The Transcendence of Words', 'The Servant and her Master', 'The Other in Proust', 'God and Philosophy', 'Revelation in the Jewish Tradition', 'The Pact', 'Ideology and Idealism', 'Judaism', 'Judaism and the Pre­ sent', 'The State of Israel and the Religion of Israel', 'Means of Identification', 'The State of Caesar and the State of David', 'Politics After', 'Assimilation and New Culture', 'Ethics and Politics', Emmanuel Levinas, 1930, 1946, 1947, 1963, 1984, 1968, 1948, 1949, 1966, 1947, 1975, 1977, 1982, 1973, 1971, 1960, 1951, 1963, 1971, 1979, 1980, 1982 First published 1989 Basil Blackwell Ltd 108 Cowley Road, Oxford, OX4 lJF, UK Basil Blackwell Inc. 3 Cambridge Center, Cambridge, MA 02142, USA All rights reserved . Except for the quotation of short passages for the purposes of criticism and review, no part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanic­ al, photocopying, recording or otherwise, without the prior permission of the publisher. Except in the United States of America, this book is sold subject to the condition that it shall not, by way of trade or otherwise, be lent, re-sold, hired out, or otherwise circulated without the publisher's prior consent in any form of binding or cover other than that in which it is published and witout a similar condition including this condition being imposed on the subsequent purchaser.
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  • The Place and Face of the Stranger in Levinas "2279
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  • A Transcendental Phenomenological Explication of the Philosophy of Emmanuel Levinas
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  • At the Intersection of Ethics and Aesthetics: Emmanuel Levinas and Theodor Adorno on the Work of Art
    AT THE INTERSECTION OF ETHICS AND AESTHETICS: EMMANUEL LEVINAS AND THEODOR ADORNO ON THE WORK OF ART STEPHANIE BELMER A DISSERTATION SUBMITTED TO THE FACULTY OF GRADUATE STUDIES IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY GRADUATE PROGRAM IN SOCIAL AND POLITICAL THOUGHT YORK UNIVERSITY TORONTO, ONTARIO JUNE 2014 © Stephanie Belmer Abstract This dissertation undertakes a comparative study of the aesthetic theory of Theodor Adorno and the ethical philosophy of Emmanuel Levinas. I argue that Levinas’s resistance to aesthetics and Adorno’s to ethics have led interpreters to miss an essential overlap in their writings. My first concern is to demonstrate that Adorno’s theory of aesthetics, when placed side by side with Levinas's philosophy, serves to expand Levinas’s conception of the ethical encounter. While Levinas provides a rich account of the ethical, he does not commit himself in any serious way to the study of aesthetics. The expression unique to ethics, for Levinas, occurs as a face-to-face encounter, and Levinas is quite emphatic that the ethical encounter is not produced by any work, including and especially the work of art. Nonetheless, Levinas finds in certain artists evidence of ethical expression. When read alongside Adorno's aesthetic theory, it becomes possible to argue that Levinas’s ethics of responsibility need not be limited to the relation between two human beings. The experience of ethics described by Levinas can then be extended to include the experience of works of art. My second concern is to demonstrate how Levinas’s notion of ethical transcendence challenges Adorno's perceived confinement within a system of immanent critique.
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  • Language and Responsibility in the Ethical
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  • Beyond Atheism and Atheology: the Divine Humanism of Emmanuel Levinas
    religions Article Beyond Atheism and Atheology: The Divine Humanism of Emmanuel Levinas Manuel A. Cruz College of Theology & Christian Ministry, Belmont University, 1900 Belmont Blvd., Nashville, TN 37212, USA; [email protected] Received: 2 January 2019; Accepted: 15 February 2019; Published: 23 February 2019 Abstract: Is the divine a meaningful and indispensable element of moral responsibility? Emmanuel Levinas’ ethics have brought new expression to the question of God and the Good. Contemporary engagements with Levinas’ provocation, however, have generated a morass of contrary judgments and enigmatic explications, including praise and criticism for its atheology, secular transcendence, and crypto-religious conceit. The essay takes issue with secular and atheistic interpretations of Levinas, arguing that his mature ethics offer a philosophical species of divine humanism, one that justifies the indispensable significance of the divine for moral responsibility. It examines the philosophical problems that lead to the creation of new phenomenological descriptions for divine transcendence, and it sheds light on the seemingly erratic scattering of divine names—infinite, third person, trace, immemorial past, absence, beyond being, illeity—as improvisational orchestrations for God at the margins of moral responsibility. Keywords: humanism; ethics; God; being; Heidegger; Levinas; absence; phenomenology; atheism; transcendence 1. Beyond Atheism and Atheology The ethics of Emmanuel Levinas contains some of the most innovative and perplexing
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  • Emmanuel Levinas and “The Face of the Other”
    Bruce Young: Emmanuel Levinas and “the face of the Other” The following consists of quotations that help illuminate what Levinas means by “the face of the Other.” Two comments first, though: (1) “Other” (sometimes capitalized, sometimes not) usually translates the French word autrui , which means “the other person,” “someone else” (i.e., other than oneself). It is thus the personal other, the other person, whoever it is, that each of us encounters directly or experiences the traces of every day. Of course, we encounter a multiplicity of others, but Levinas more often uses the singular “other” to emphasize that we encounter others one at a time, face to face. (2) By “face” Levinas means the human face (or in French, visage ), but not thought of or experienced as a physical or aesthetic object. Rather, the first, usual, unreflective encounter with the face is as the living presence of another person and, therefore, as something experienced socially and ethically. “Living presence,” for Levinas, would imply that the other person (as someone genuinely other than myself) is exposed to me and expresses him or herself simply by being there as an undeniable reality that I cannot reduce to images or ideas in my head. This impossibility of capturing the other conceptually or otherwise indicates the other’s “infinity” (i.e., irreducibility to a finite [bounded] entity over which I can have power). The other person is, of course, exposed and expressive in other ways than through the literal face (e.g., through speech, gesture, action, and bodily presence generally), but the face is the most exposed, most vulnerable, and most expressive aspect of the other’s presence.
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  • The Metaphysics of Emmanuel Levinas in the Postmodern Context
    Logos: A Journal of Eastern Christian Studies Vol. 47 (2006) Nos. 1–2, pp. 257–264 The Metaphysics of Emmanuel Levinas in the Postmodern Context Epiphanii Hnativ Abstract (Українське резюме на ст. 264) The author suggests that the depersonalization of man in the postmodern context together with the rise in violence is symptomatic of a philosophical struggle between the ontology of war and the eschatology of peace. The contributions of Hegel, Husserl, and Heidegger to this struggle are briefly re- viewed before a suggestion is offered that the radical charac- ter of the ethical metaphysics of Levinas will provide a way forward. ®®®®®®®® Introduction The task set for today’s conference, “What is philosophy to be beyond the limits of the unknown?” conceals behind the scenes of uncertainties and anxieties its barrenness, giving away from a distance to the philosopher a “traumatism of the end,” inherent in its nature, as a singular immanence of non- being. Philosophy experiences hunger, incompleteness, which in its turn tempts the philosopher to renounce the freedom of self-determination, thereby dooming his freedom not to self- expiation but to an unlucky choice. In contemporary society, lack or deficiency is given a new meaning due to the awareness thereof: disappointment and tri- 258 Epiphanii Hnativ viality of soul. Awareness of deficiency is transformed into awareness of a game which becomes “the most perversely subtle modality of human fiasco.”1 The extreme event of the decline of the person is articulated by the transfer from the crisis of meaning to the irresponsibility of human existence – and with no more wish to “provide from reality but to invent the allusions to be conceivable without being presented”2 at that.
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  • Jacques Derridas Homage to Emmanuel Levinas Ethical Reminder
    Bankovsky Back to Issue 8 A Thread of Knots: Jacques Derridas Homage to Emmanuel Levinas Ethical Reminder by Miriam Bankovsky © 2004 He will have obligated (il aura obligé) 1 The metaphor of the knotted thread is not a mere metaphor in Derridas homage to the work of Emmanuel Levinas. His own essay, At this very moment in this work here I am, is itself structured as a thread of textual knots. 2 In this paper, I will ask three questions of this work in order to understand how Derridas work works to theorize the loop, the circle that loses its way, and why looping is, for Derrida, an ethical practice. First of all, what is Derridas aim, in threading this work of knots, or, in other words, what is the intended end of his work? How does Derrida work to achieve this aim, or, in other words, how does he tie his knots? Finally, to what extent is Derridas intended and final end achieved in this work of knots, or, in other words, why is it that Derridas work succeeds only inasmuch as he fails to fulfill his intention of paying homage? In exploring these questions, I will reveal how, in effect, Derridas work functions as a theorization, in practice, of the deconstructive way of loop-ular working; namely, the attempt to elude the eternal return of the same, or, in this work, the valiant attempt not to give to Levinas a work which simply repeats that which Levinas has already given to us in his own work. The re-tied thread functions along similar lines to that of a loop: the doubling of a portion of string so as to leave an aperture between the http://www.rochester.edu/in_visible_culture/Issue_8/bankovsky.html (1 of 19) [1/29/07 1:56:28 PM] Bankovsky parts through which another line can be passed thus allowing a loop-link functioning.
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