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	Emmanuel Lévinas - Wikipedia, the free encyclopedia
		For Levinas, the irreducible relation, the epiphany, of the face-to-face, the encounter with another, is a privileged phenomenon in which the other person's proximity and distance are both strongly felt.
		Levinas spent the rest of WWII as a prisoner of war in a camp near Hannover in Germany.
		Espacethique : Emmanuel Levinas and the ethic of responsibility.
	en.wikipedia.org /wiki/Emmanuel_Levinas (928 words)

	Emmanuel Levinas and Phenomenology of Eros I
		This event is the relation with the Other who welcomes me in the Home, the discreet presence of the Feminine.´ (Levinas: 170.) The presence of woman brings with her familiarity and intimacy, gentleness and homeliness: the room, reserved for the separated being and his possessions, is not merely a storehouse or a stock.
		And Levinas explicitly denounces the comparing of the body to property, even in the form of seeing the body as one's own property: `- - the body as naked body is not the first possession; it is still outside of having and not having.
		The human conscience, for Levinas, is not awakened by the `call of Being´, as was the case in Heidegger´s philosophy; it is awakened by the suffering face of the Other, which delivers the subject from his egoism.
	www.saunalahti.fi /immopek/elevinasa.htm (3297 words)

	Culture \| Dispersion and the Longing for Zion, 1240-1840 (Site not responding. Last check: 2007-11-02)
		Levinas was born in Kovno, Lithuania in 1906, to an enlightened Orthodox family.
		What so enchanted Levinas in the Talmud, and Judaism in general, was the similarity he found there to his own philosophical outlook: a perception of reality based not on abstract theories, but on the most ordinary acts of everyday life, as manifested in the world of halakha (Jewish law).
		Though Levinas did not address New Age thinking directly, in his books, he defines Judaism as "an adult religion," meaning a religion that demands of its believers a commitment of responsibility for the Other, and for society in general, unlike religions that offer childish self-indulgence through spiritual amusements that are devoid of responsibility.
	www.jafi.org.il /education/culture/levinas.html (3035 words)

	Emmanuel Levinas - Philosopher - Biography
		Emmanuel Levinas was born in Kaunas, Lithuania in 1906.
		Levinas attended Husserl's final lectures of 1928-9, and became influenced by Husserl's Logical Investigations, though he quickly became a follower of Heidegger's Being and Time, which was to have a profound effect on his thinking.
		Levinas found himself in a difficult context for his ideas around ethics in the 1930's and 40's, for Marxism, structuralism and in the early fifities, the beginnings of post-structuralism made it an unfavorable situation for Levinas to present his anti-universalist, anti-foundationalist and non-prescriptive ethics derived from a respect and responsibility for the Other.
	www.egs.edu /resources/levinas.html (982 words)

	Emmanuel Levinas Biography \| Encyclopedia of World Biography
		Emmanuel Levinas (1906-1995) was a major philosopher of the 20th century who attempted to proceed philosophically beyond phenomenology and ontology and to engage in a more immediate and irreducible consideration of the nature and meaning of other persons.
		Emmanuel Levinas was born in Kaunas, Lithuania, in January 1906, into a traditional Jewish family.
		Levinas' work is best understood as an attempt to proceed philosophically beyond the views of Husserl and Heidegger, concerned as they were with phenomenology and ontology, respectively, and to engage in a more immediate and basic consideration of the nature and meaning of other persons.
	www.bookrags.com /biography/emmanuel-levinas (822 words)

	Emmanuel Levinas (Stanford Encyclopedia of Philosophy)
		Levinas carries this insight into phenomenology, starting with a relationship that is secular, yet non-finite (not conceptually limitable), because it continuously opens past the immediacy of its occurring, toward a responsibility that repeats and increases as it repeats.
		Levinas calls this sort of responsiveness the “Good beyond Being.” Responsibility enacts that Good, that trace of the infinite, because such instances of answering to or for another are everyday events, even though they are not typical of natural, self-interested behaviors.
		The Pre-text of Ethics: On Derrida and Levinas.
	plato.stanford.edu /entries/levinas (13009 words)

	Emmanuel Levinas: Some Basic Facts
		Levinas speaks of ethics as an "optics" which means that ethics is a way of perceiving "sui generis" and not just a secondary specialized discipline belonging to ontology, cosmology or philosophical anthropology, ethics is a beyond Being.
		The "Gottesbild" of Emmanuel Levinas is best summed up by his comment that: "The Infinite does not burn the eyes that are lifted to him."12 The relation of man to the Absolute is an atheistic one, a God-lessness, a relation purified of the violence of the sacred.
		Levinas makes a distinction between the 'sacred' and the 'holy.' The sacred consists of attempting to elevate natural things to the level of the divine as a compensation for the fear of not being able to rationalize them.
	www.lituanus.org /1987/87_1_02.htm (2551 words)

	Emmanuel Levinas (Site not responding. Last check: 2007-11-02)
		Levinas, the French philosopher, was born in Kaunas, Lithuania to Jewish parents.
		Levinas' work, particularly beginning with his Totality and Infinity (1969), is a critique of Heidegger and Husserl, not to mention all of Western philsophy, in the service of ethics.
		Levinas' ethics is situated in an "encounter" with the Other which cannot be reduced to a symmetrical "relationship." That is, it cannot be localized historically or temporally.
	www.mythosandlogos.com /Levinas.html (1826 words)

	Emmanuel Levinas and the Prophetic Voice of Postmodernity
		As Levinas suggests, to read part of an earlier quote, "...due to the ease of modern communications and transport, and the worldwide scale of its industrial economy, each person feels simultaneously that he is related to humanity as a whole, and equally that he is alone and lost" (LR 212).
		Levinas captures the place where the stranger intrudes under the metaphor of "the home." It is "the horizon in which the inner life takes place." (TI 158).
		Thus, Levinas' notion that responsibility emerges from the epiphany of a stranger intruding on the home and calling it into question means that responsibility is born in the concrete moment of inter-personal contact.
	faculty.evansville.edu /tb2/trip/prophet.htm (5677 words)

	XI. Emmanuel Levinas: Subjectivity as Exposure and Expression
		Emmanuel Levinas (1905-1995) defies summary, yet he belongs here not only as the one who comes closest to satisfying what our model of mind's 'evolutionary potential' requires in the place of its 'top layer', but also as a key to the reorientation of the tradition here underway.
		Levinas calls on us in the chords of Biblical prophecy, as if his one voice had to suffice to rebalance the scales of our entire Judeo-Greek civilization from the massive Hellenic bias it has accumulated.
		Levinas asserts: 'Time is produced as relation to the Other.' Here at one stroke the top layer of our model of Mind's 'evolutionary potential' is given an indispensable example of subjectivity both temporal and plural: not a multiplicity of subjects, but a subjectivity essentially temporal, as being, from the first, relation to the Other.
	differnet.com /experience/sec11.htm (918 words)

	Emmanuel Levinas's Totality and Infinity
		Emmanuel Levinas’s Totality and Infinity: An Essay on Exteriority (1969) describes how subjectivity arises from the idea of infinity, and how infinity is produced in the relationship of the self with the other.
		Levinas admits that the assertion that a separated being derives its being from itself is a form of atheism.
		Levinas provides an interesting viewpoint on the problem of modern alienation in that he explains how separation can be understood as a basic condition of Being.
	www.angelfire.com /md2/timewarp/levinas.html (1166 words)

	[No title]
		Levinas begins this essay with what may seem to be a political philosophy, but we can take it as a psychology.
		Levinas is quite aware of, as we have seen, and we will repeat, the terrible political consequences of embracing being.
		Levinas is clearly a phenomenologist and his results, accordingly, can only be judged, and indeed demand to be judged, on a scientific philosophical basis.
	www.seattleu.edu /artsci/psychology/conference/papers/cohen.doc (2467 words)

	[No title]
		According to Levinas, ethics requires one to face others in such a way that the incommensurable weight of the other's lived existence is primary: the affective dimension of the other is primary to discernible contours or articulable characteristics of the other.
		Levinas is correct in showing that the affect of the other must be the primary emphasis of ethics, for without it ethics remains an abstract totality; it follows that his emphasis on affect deconstructs ethics.
		For Levinas, as we face what we recognize as the substance of otherness, we move to a moment prior to the question of what is (and prior to the question of this question), moving to the moment that we are affected.
	www3.iath.virginia.edu /pmc/text-only/issue.598/8.3deshong.txt (5356 words)

	REL R462 3792 Religious Philosophy: Emmanuel Levinas - Ethics as First Philosophy (Site not responding. Last check: 2007-11-02)
		Emmanuel Levinas is one of the most fascinating and important philosophers of the twentieth century.
		Levinas believes that there is a dimension of human life that is hidden by our institutions and by much of modern experience.
		Yet, in a certain sense, Levinas thinks that this fundamental relationship with others is beyond ordinary language, while at the same time it plays a special role in language and communication, in our experience of time and history, in our sense of social justice, and in our religious lives and thinking.
	www.indiana.edu /~deanfac/blspr03/rel/rel_r462_3792.html (570 words)

	Levinas 2 (via CobWeb/3.1 planetlab2.netlab.uky.edu) (Site not responding. Last check: 2007-11-02)
		Levinas was born in 1906 in Lithuania, however, after going through the 1917 Russian revolution he traveled to France where he spent most of his life while traveling back and forth to Germany to pursue his studies with Husserl and Heidegger.
		Levinas was particularly struck by Heidegger's early phenomenology of Being and Time (that he summarized in his paraphrase Martin Heidegger and Ontology).
		Levinas had two major texts in which he outlined his own philosophy, Totality and Infinity (1961) and Otherwise than Being or Beyond Essence (1974).
	www.california.com.cob-web.org:8888 /~rathbone/levinas2.htm (226 words)

	Emmanuel Levinas / Humanism of the Other
		In Humanism of the Other, Emmanuel Levinas argues that it is not only possible but of the highest exigency to understand one's humanity through the humanity of others.
		The humanity of the human, Levinas argues, is not discoverable through mathematics, rational metaphysics, or introspection.
		Emmanuel Levinas (1906-95) is the author of Time and the Other, Totality and Infinity, Otherwise than Being or Beyond Essence, and many other philosophical texts.
	www.press.uillinois.edu /s06/levinas.html (276 words)

	Levinas
		This is an exceptional case in Levinas, who, as a professor, sought essentially to teach the history of philosophy, but who, as a writer, worked as if to imply this history without "conversing" (to borrow a surprising expression from the second lecture course) with his partners.
		Internationally renowned as one of the great French philosophers of the twentieth century, the late Emmanuel Levinas remains a pivotal figure across the humanistic disciplines for his insistence, against the grain of Western philosophical tradition, on the primacy of ethics in philosophical investigation.
		Against Husserl and Heidegger, Levinas contends that the dimension of the phenomena cannot be the ultimate; he analyzes the enigmatic character of a revelation that is not a phenomenon and indicates how we can approach it in philosophy.
	www.wordtrade.com /philosophy/french/levinas.htm (3014 words)

	Tina Chanter, ed.: Feminist Interpretations of Emmanuel Levinas
		Levinas has become known as the philosopher of the Other famously portrayed by Simone de Beauvoir as a patriarchal thinker who denigrated women by viewing them as the paradigm Other.
		Levinas breaks with Heidegger's phenomenology by understanding the ethical relation to the Other, the face-to-face, as exceeding the language of ontology.
		Emmanuel Levinas (1906-1995) was born in Kaunas, Lithuania, and became a naturalized French citizen in 1930.
	www.psupress.org /books/titles/0-271-02113-6.html (334 words)

	Other Voices 2.3 (January 2005), Michael R. Michau, "On Escape"
		Levinas "shows us precisely that to be a need to get out, but which does not desire to go anywhere in particular...opens the path of a thought that is one and whole" (5-6).
		Levinas intends to dis-cover the precondition for such a position, and thus reverse its thrust and pervasiveness.
		Levinas notes that, in the phenomenology of malaise, the human condition is, in a sense, revealed to us.
	www.othervoices.org /2.3/mmichau/index.html (2093 words)

	Putting Ourselves Out of Business: Implications of Levinas for Psychology (Site not responding. Last check: 2007-11-02)
		Note: Originally presented as part of a panel, Ethics of Alterity: Implications of Levinas for Psychotherapy, at the Third Annual Conference on Counseling and Spirituality: Trends, Traditions and Ethics, Gannon University, Erie, PA, September 22-23, 2000.
		The title of my portion of the presentation is "Putting Ourselves Out of Business: Implications of Levinas for Psychology." I want to make the case that a psychology and psychotherapy based on a Levinasian ethics is a psychotherapy that does not exist to perpetuate itself.
		Levinas, E. Totality and Infinity: An Essay on Exteriority.
	mythosandlogos.com /Levinaspaper.html (2640 words)

	Alterity and Transcendence; ; Emmanuel Levinas
		Internationally renowned as one of the great French philosophers of the twentieth century, the late Emmanuel Levinas remains a pivotal figure across the humanistic disciplines for his insistence—against the grain of Western philosophical tradition—on the primacy of ethics in philosophical investigation.
		Always centering his discussions on the idea of interpersonal relations as the basis of transcendence, Levinas reflects on the rights of individuals (and how they are inextricably linked to those of others), the concept of peace, and the dialogic nature of philosophy.
		Emmanuel Levinas (1906-1995), a pioneer of the phenomenological method, exerted profound influence on prominent postmodern thinkers including Derrida, Lyotard, Finkielkraut, Irigaray, and Blanchot.
	www.columbia.edu /cu/cup/catalog/data/023111/0231116519.HTM (459 words)

	Emmanuel Levinas
		In the fearless quest for the "scent of holiness," we will traverse fields of illusory cucumbers, debate the kashrut of conjured calves, and recount the final moments of the excommunicated Rabbi Eliezer, whose supernatural proofs of his halachic arguments had been rejected by his colleagues.
		Colin Davis's LEVINAS: AN INTRODUCTION (University of Notre Dame Press: 1996, ISBN: 0-268-01314-4 pb) is a very good introduction to Levinas' general and Jewish writings.
		The course is devoted exclusively to Levinas' writings on Talmud, informed by Levinas' approach to Judaism, not to postmodern philosophy, Jewish or secular.
	mcohen02.tripod.com /Levinas.html (586 words)

	Edward Emery: FACING "O": WILFRED BION, EMMANUEL LEVINAS, (Site not responding. Last check: 2007-11-02)
		Eros, observes Levinas, aims toward the Other in their frailty and their vulnerability, neither of which are conditions of lack but of an abundance that originates in being disposed toward.
		Yet, as Levinas points out, debt increases in the measure that it is paid because the debt that is beyond interest expresses the exorbitance of the infinite as it converts response to the infinite into responsibility.
		It is, states Levinas, "like a question mark put before the scintillation of the ambiguity: an infinite responsibility of the one for the other or the signification of the Infinite in responsibility" (Levinas, 1991 p.162-63).
	www.psychematters.com /papers/emery.htm (6002 words)

	Levinas Index
		Inspired by Lithuanian-born Jewish philosopher and Talmudic commentator Emmanuel Levinas (1906-1995) and contemporary Levinas scholarship, we propose developing a formal society to coordinate and enhance critical work and collaboration across the academic disciplines.
		As new generations of young scholars continue to comment on Levinas' insights and develop the work of his translators and exegetes, the need for a broad society aimed at coordinating the important work occurring throughout the Americas is clearly evident.
		The burgeoning Levinas Society hopes to open the necessary space for continuing collaboration between the generations of Levinas thinkers and to draw together those working on seemingly disparate projects into a more robust community.
	web.ics.purdue.edu /~sjneely/levinas_index.htm (266 words)

	Emmanuel Levinas Web Page
		BIOGRAPHY Levinas, Emmanuel (1906-1995), philosopher and Talmudic commentator, born in Kaunas, Lithuania, naturalized French in 1930.
		In France, Levinas won early acclaim as one of the foremost exponents of the work of Husserl, and was read by Jean-Paul Sartre among others.
		It was mainly during the fifties that Levinas began to work out a highly original philosophy of ethics with the aim of going beyond the ethically neutral tradition of ontology.
	home.pacbell.net /atterton/levinas (447 words)

	Emmanuel Levinas / Unforeseen History
		Emmanuel Levinas placed ethics at the foundation of philosophy.
		During his life, which spanned almost the entire twentieth century, he witnessed devastating events that could not have been more demanding of that philosophical stance.
		Emmanuel Levinas (1906-95) is the author of Time and the Other, Ethics and Infinity, Otherwise Than Being: or, Beyond Essence, and many other philosophical texts.
	www.press.uillinois.edu /f03/levinas2.html (276 words)

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