By Michael Fagenblat
"I am no longer a very Jewish thinker," acknowledged Emmanuel Levinas, "I am only a thinker." This ebook argues opposed to the assumption, affirmed by way of Levinas himself, that Totality and Infinity and in a different way Than Being separate philosophy from Judaism. by way of analyzing Levinas's philosophical works throughout 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 background as a chain 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. finally he demands a reconsideration of the relation among culture and philosophy, and of the which means of religion after the dying of epistemology.
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Extra info for A Covenant of Creatures: Levinas's Philosophy of Judaism (Cultural Memory in the Present)
2s What is more, in Parmenides and Heraclitus, Mv can mean, in addition to the ambivalence we have mentioned already, the ultimate and unique process that we know as one-in-many ("Ev-IT&:v't"ot}. 29 "Ev, the grounding process, is correlative with IT&:v't"ot, the ensemble of beings that are grounded, and the correlation is so intimate that one correlate cannot "be" without the other: "Ev can no more serve as ground unless IT&:v't"ot be grounded than IT&:v't"ot can be grounded without "Ev. 31 Coming again to Plato, we can see that the distinction between sensible and supra-sensible, sc.
Being itself. 7 Briefly: metaphysics means the transcendence of beings to their Being in such a way that beings are thereby considered as beings. If metaphysics be understood thus, however, is Aristotle, in finding the formula, thereby its genuine founder? No, metaphysics as we understand it here emerged initially, Heidegger claims, with Plato, when he made the distinction between the beings of experience as a world of shadows and the Being of these beings as a world of Ideas. 8 For all practical purposes, then, the sense of metaphysics, if not the formula, is here clearly disengaged.
The only change is in the way in which the present-ative subject is conceived: now it is Universal Will. Nietzsche fails, then, to overcome metaphysical nihilism. In fact, he adds to its momentum, for to the extent that his super-man responds to the exigencies of Being conceived as Willunto-Power, he seeks (and must seek) domination over the earth. This he achieves principally through scientific progress. Such is the meaning of the "technicity" which crystallizes for contemporary society the forgetfulness of the Being-dimension in beings, of the ontological difference.