By Emmanuel Levinas

Emmanuel Levinas is among the most vital figures of twentieth-century philosophy. Exerting a profound effect upon such thinkers as Derrida, Lyotard, Blanchot, and Irigaray, Levinas's paintings bridges a number of significant gaps within the evolution of continental philosophy--between sleek and postmodern, phenomenology and poststructuralism, ethics and ontology. he's credited with having spurred a revitalized curiosity in ethics-based philosophy all through Europe and America.
Entre Nous (Between Us) is the fruits of Levinas's philosophy. released in France many years earlier than his dying, it gathers his most vital paintings and divulges the advance of his inspiration over approximately 40 years of devoted inquiry. in addition to numerous trenchant interviews released right here, those essays interact with problems with soreness, love, faith, tradition, justice, human rights, and criminal idea. Taken jointly, they represent a key to Levinas's principles at the moral dimensions of otherness.
Working from the phenomenological approach to Edmund Husserl and Martin Heidegger, Levinas driven past the boundaries in their framework to argue that it really is ethics, no longer ontology, that orients philosophy, and that accountability precedes reasoning. Ethics for Levinas capability accountability in terms of distinction. all through his paintings, Levinas returns to the metaphor of the face of the opposite to debate how and the place accountability enters our lives and makes philosophy important. For Levinas, ethics starts off with our head to head interplay with one other person--seeing that individual no longer as a mirrored image of one's self, nor as a chance, yet as assorted and larger than self. Levinas strikes the reader to acknowledge the results of this interplay: our abiding accountability for the opposite, and our challenge with the other's anguish and death.
Situated on the crossroads of a number of philosophical colleges and techniques, Levinas's paintings illuminates a bunch of serious concerns and has chanced on resonances between scholars and students of literature, legislations, faith, and politics. Entre Nous is instantaneously the apotheosis of his paintings and an obtainable creation to it. in spite of everything, Levinas's pressing meditations upon the face of the opposite recommend a brand new origin upon which to understand the character of excellent and evil within the tangled skein of our lives.

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Extra resources for Entre Nous : Thinking-of-the-Other

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The totality in which a thinking being is situated is not a pure and simple addition of beings, but the addition of beings who do not make up one number with one another. This is the whole originality of society. The simultaneity of participation and non-participation is precisely an existence that moves between guilt and innocence, between ascendancy over others, betrayal of the self and return to the self. The relationship of the individual to the totality, which thought is, in which the / takes into account what is not itself and yet is not dissolved in it, assumes that the totality is manifested not as a milieu brushing against the skin, so to speak, of living being as an element in which it is immersed, but as a face in which beingfaces me.

I didn't want that"—a ridiculous excuse by which the "I," which lingers in the "inti­ mate society" where it was fully free, continues to exculpate itself for a wrong that is unforgivable, not because it is beyond forgiveness, but because it does not belong to the order of forgiveness. " It tortures the pious conscience only with a secondorder torture. One is cured of it, as best one can be, by charity, love of one's fellow man who knocks at the door, alms given to the pauper, philanthropy, a favorable act toward thefirstperson who comes along.

The latter cannot be a foreknowledge of the fact itself. For the thinking individual, it must consist in positing himself, on the one hand, within the totality in such a way as to be part of it—in defining himself, that is, situating himself in relation to the other parts, and deriving his identity from what distinguishes him from the other parts with which he com­ promises himself; but at the same time it consists in remaining out­ side—in not coinciding with his concept—in deriving his identity not from his place in the whole (from his character, his work, his heritage), but from himself—from being me.

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