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	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 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 World War II as a prisoner of war in a camp near Hannover in Germany.
		Espacethique : Emmanuel Levinas and the ethic of responsibility.
	en.wikipedia.org /wiki/Levinas (1022 words)

	Introducing Levinas to Undergraduate Philosophers
		Levinas begins his answer to this question precisely with the origin of the moral ought, which unfolds on the level of the individual.
		Having established subjectivity on the level of sensibility provides Levinas with a place "where" the other can be met, not in the cabinet of consciousness, but on the street, in the classroom, or in the workplace, where the egoism of enjoyment has the possibility of becoming "filled" with sensations.
		Levinas writes, "Subjectivity is being a hostage." [18] In other words, subjectivity arises from confrontation with the other person where the other is dominant, never reducible to the domain of the same.
	faculty.evansville.edu /tb2/trip/levinas_intro.htm (3913 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.
		The Pre-text of Ethics: On Derrida and Levinas.
		Levinas, Judaism and the Feminine: The Silent Footsteps of Rebecca.
	plato.stanford.edu /entries/levinas (13067 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)

	20th WCP: The Originality of Levinas: Pre-Originally Categorizing the Ego
		Levinas rejects precisely Heidegger's worldliness, the ultimate expression of which is the notion that the locus of the sacred is being and nature.
		Levinas knows that the founding of creation is the calling into question of foundation, which calling into question takes for him the form of the thought that what would be the foundation is immemorially fissured.
		Levinas' thinking-less-being is thinking God beyond presence (and absence), God beyond thing (and nothing), beyond object (and subject): thinking the subject outside the subject, the object outside the object: the Other the object within and without the world.
	www.bu.edu /wcp/Papers/Cont/ContLeah.htm (2907 words)

	Emmanuel Levinas
		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 is concerned that Western philosophy has been preoccupied with Being, the totality, at the expense of what is otherwise than Being, what lies outside the totality of Being as transcendent, exterior, infinite, alterior, the Other.
		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)

	Culture \| Dispersion and the Longing for Zion, 1240-1840
		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)

	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)

	20th WCP: Levinas on the Border(s)
		What follows is about teaching the philosophy of Levinas, on the Mexico/USA border, on the border of a traditional discipline of philosophy (the philosophy of religion), and on the border of academia--as a non-tenure-track, non-traditionally trained Lecturer in Philosophy and Humanities at the University of Texas at El Paso.
		Levinas presents me with a way to teach philosophy that takes into account the demanding dynamics of teaching at a university in a bicultural border town through reminding me of my responsibility to the Other.
		Levinas teaches me to accept the gift that is the cultural identity that my Mexican and Mexican-American students offer on a daily basis; and I have been learning Spanish in order to better accept and to give in return.
	www.bu.edu /wcp/Papers/Teac/TeacSimo.htm (2808 words)

	Levinas 2 (Site not responding. Last check: 2007-10-10)
		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).
	users.california.com /~rathbone/levinas2.htm (226 words)

	Literary Encyclopedia: Emmanuel Levinas
		Emmanuel Levinas, a Lithuanian Jewish philosopher whose adoptive homeland was France, formed a critique of the philosophical tradition of the West for its suppression of alterity and proclaimed the priority of ethics over ontology.
		Levinas was born in Kovno (Kaunas), Lithuania, on December 30
		Levinas was an early reader of Heidegger’s masterpiece Being and Time, and in 1932 published the first article on Heidegger in French, Martin Heidegger and Ontology.
	www.litencyc.com /php/speople.php?rec=true&UID=2711 (714 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.
		Levinas' thought influenced several generations of French philosophers and, bolstered by his reflections on the Talmud, won an admiring readership among Jewish and Christian theologians, among them Pope John Paul 11, who often praised and quoted his work....
		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)

	Hypercapital.
		The miracle of light is the essence of thought: due to the light an object, while coming from without, is already ours in the horizon which precedes it; it comes from an exterior already apprehended and comes into being as though it came from us, as though commanded by our freedom.
		Levinas seems to acknowledge light's bi-directionality, its ability to make other things present while absenting itself in the clarity of the moment.
		For Levinas, the other is not seen at a distance; rather, its eruptive immediacy or hereness radically dislocates the viewer by revoking ego-protective intervals.
	www.kalpakjian.com /Grandy.html (7429 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 (2094 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)

	Levinas as reader of the Talmud
		Levinas in a typical manner, suggests that the choice of this source is not fortuitous in this passage dealing with the duties and rights of employers and workers.
		Levinas reads the very choice of this psalm as scriptural basis for a legal section of the Talmud as a reminder of the moral obligation of the employer towards his employees.
		Levinas thus applied his own Phenomenological reading to the text in a new, challenging and innovative way, which calls for taking the method he tried on the shores of the Talmudic Sea, to be applied in the depths of its midst.
	ghansel.free.fr /wygoda.html (10325 words)

	Putting Ourselves Out of Business: Implications of Levinas for Psychology (Site not responding. Last check: 2007-10-10)
		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)

	Eric Sean Nelson, Antje Kapust, Kent Still (eds.) - Addressing Levinas - Reviewed by Martin Kavka, Florida State ... (Site not responding. Last check: 2007-10-10)
		The transcendental reading of Levinas, or at least of his the 1961 book Totality and Infinity, argues that Levinas's phenomenological method shows that "there is no ethics without ontology" (as Bernasconi writes at "Struggle" 177); the face's self-attestation thus becomes the condition of the possibility of experience.
		Similarly, Diane Perpich's "Sensible Subjects: Levinas and Irigaray on Incarnation and Ethics" (296â“309), uses the argument that sensibility is the condition for ethics to the wonderful effect of reading Irigaray as a Levinasian, as opposed to the standard reading of her as a critic of Levinas.
		The essays that strengthen the transcendental reading of Levinas are important ones because they show that critics of Levinas gain the greater part of their power from stereotypes that are due to the empirical reading.
	ndpr.nd.edu /review.cfm?id=4781 (2269 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)

	Thinkery: Levinas Archives
		As I read it, Levinas claims that all humans are inherently and irrevocably obligated to support other humans, regardless of whether they know each other or not.
		Much of the difficulty of Levinas' writing derives from the complexity of his prose and the deceptive familiarity of his key terms.
		He is best known both in France and internationally as a philosopher of ethics, and the problems of comprehension that his writing raises cluster in particular around the significance of ethics in his thought.
	www.slimcoincidence.com /blog/levinas (1076 words)

	Levinas Index
		It was really quite extraordinary to witness the diversity of political and ethical deliberation, to approach one another with a sense of purpose, hope, and anticipation.
		Six months after the successful, and enthusiastically attended, inaugural conference of the North American Levinas Society, we are very pleased to formally announce the details of the second annual meeting and conference of the North American Levinas Society.
		Additionally, we are grateful to the Levinas family and to George Kunz for their commitments to the upcoming 2007 conference.
	web.ics.purdue.edu /~sjneely/levinas_index.htm (362 words)

	E. Levinas (1906-1995). An Online Primary (1929-2007) and Secondary (1990-2007) Bibliography
		Initially, the bibliography was edited by Jacob Oeverbeek and Joachim Duyndam, graduate student and associate professor of philosophy, respectively, at the University of Humanistics, Utrecht, The Netherlands.
		But in some cases it may be difficult to distinguish publications of which the content is more or less predominantly related to Levinas’ thought on the one hand, from publications with only references (how many?) to Levinas, on the other.
		Embracing all publications with one or more references to Levinas in the bibliography would be practically impossible and, what is more, principally undesirable.
	www.uvh.nl /levinas (690 words)

	PHGA 7230 Levinas
		Just as Heidegger says that Nietzsche is the culmination rather than the overcoming of metaphysics, Levinas argues that Husserl and Heidegger fail to break decisively with the philosophical tendency to reduce Other to Same.
		On the basis of a phenomenological argument about the ethical significance of the face, Levinas seeks to develop a phenomenological alternative to their ontologies and thereby to show how ethics is possible after Heidegger and Nietzsche (i.e., in a postmodern context).
		We will read both of Levinas' major philosophical works and the important essay of Derrida, "Violence and Metaphysics" that is often seen as playing an important role in the move from Levinas I to Levinas II.
	www.fordham.edu /philosophy/graduate/syllabi/phga7230levinas.htm (111 words)

	Emmanuel Levinas -- Philosophy Books and Online Resources
		Levinas's use of words like "responsibility" and "God" gives some readers reason to dismiss his work as insufficiently attentive to the whispered suspicions of our times, while giving others reason to accept his work as a clarion call guiding them out of this wilderness of disorienting whispers.
		Beavers, Anthony F. Levinas beyond the Horizons of Cartesianism: Introduction (University of Evansville).
		Beavers, Anthony F. Emmanuel Levinas and the Prophetic Voice of Postmodernity" (University of Evansville).
	www.erraticimpact.com /~20thcentury/html/levinas.htm (535 words)

	A Century with Levinas: Resonances of a Philosophy — HUJI, January 16-20, 2006
		The goal of “A Century with Levinas: Resonances of a Philosophy” conference is to examine the relationships between Judaism, religion and philosophy in the life and works of Emmanuel Levinas.
		Levinas’ works have elicited growing interest in Israel both in academic circles as on the part of the general public.
		Holding an international conference at the Hebrew University of Jerusalem marks a major step in the expansion of studies on Levinas in Israel as well as for academic and cultural cooperation between French speaking countries, Europe as a whole and Israel.
	www.levinas100.org /confeJeru16-20jan-en.html (320 words)

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