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By Lévinas, Emmanuel; Lévinas, Emmanuel; Fagenblat, Michael

"I am now not a very Jewish thinker," stated Emmanuel Levinas, "I am only a thinker." This publication argues opposed to the assumption, affirmed by means of Levinas himself, that Totality and Infinity and another way Than Being separate philosophy from Judaism. by means of studying Levinas's philosophical works during the prism of Judaic texts and ideas, Michael Fagenblat argues that what Levinas referred to as "ethics" is as a lot a hermeneutical product wrought from the Judaic historical past as a chain of phenomenological observations. deciphering 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 loss of life of epistemology.

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ISBN-10: 94-247-1302-1
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Additional resources for A covenant of creatures : Levinas's philosophy of Judaism

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25 This disjunctive picture of the relation between Levinas’s ethics and Judaism is isomorphic to the philosophical critique of Judaism from Spinoza to Badiou. On the basis of a common theological assumption one group asserts that Levinas has no philosophy while the other says he has no Judaism because both agree on the essential: philosophy is not Judaism, for Judaism is based on revelation, taken as the opacity of a transcendent Will commanding a particular law, essentially incompatible with the transparent universality of reason.

At almost every point that Heidegger turns away from metaphysics and epistemology he pivots on the Hebraic heritage, even as he himself never thought this through.  Levinas’s New Creation As ­Zarader pithily concludes, “I am not doubting that such experiences might be attributed to the Greeks’ unthought, to that which they had not thought. I have simply sought to show that these experiences were present elsewhere. In clear terms, I in no way assert that these experiences could not be found, between the lines, among the Greeks.

23 Gibbs and Batnitzky, like Moyn, raise a crucial issue, not only for the interpretation of Levinas but Levinas’s New Creation  also for the consideration of the very idea of a philosophy of Judaism. For example, when Maimonides claims that the angels referred to in scripture are, in truth, causal agents that Aristotle calls separate intellects, we are prompted, like Gibbs and Batnitzky, to ask, But who then needs angels? Are not scripture and tradition redundant sources of knowledge if all they do is confirm the independent inquiries of philosophy?

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