Download A Covenant of Creatures: Levinas's Philosophy of Judaism by Michael Fagenblat PDF

By Michael Fagenblat

"I am no longer a very Jewish thinker," acknowledged Emmanuel Levinas, "I am only a thinker." This booklet argues opposed to the belief, affirmed by way of Levinas himself, that Totality and Infinity and in a different way Than Being separate philosophy from Judaism. by way of studying Levinas's philosophical works during 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 sequence of phenomenological observations. deciphering the Levinas's philosophy of Judaism inside 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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Additional info for A Covenant of Creatures: Levinas's Philosophy of Judaism (Cultural Memory in the Present)

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Any distinction of the smallest duration must be attributable to a human spectator or observer. For Merleau-Ponty, the natural milieu is too much a plenum for there to be time. It is the self that is the “upsurge” of time. ”9 What allows time to be used as a common parameter of measurement is its quasi-spatialization. ” Events thereby become hypostatized and the heterogeneity of real change is reduced to a homogeneous succession. 10 While mimicking a primordial regularity built into nature, the common notion of the relentless uniform flow of time is deeply rooted in modern Western civilization.

What prevents an easy assimilation of one system by the other is the Muldoon_DUP_f3_23-66 3/23/06 10:35 AM Page 39 The Aporias of Temporality 39 conceptually unbridgeable gap between the notion of the “instant” in Aristotle’s sense and that of the “present” as understood by Augustine. For Aristotle, the instant is a discriminatory break in the continuity of movement that can be made anywhere. The Augustinian present, on the other hand, is an instant designated by a speaker as the “now” of his or her utterance.

In remaining a condition for objective appearing, time itself does not appear.

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