Emmanuel Levinas

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Emmanuel Levinas

Born 12 January 1906, O.S. 30 December 1905

Kovno, Russian Empire (present-day

Kaunas, Lithuania)

Died 25 December 1995 (aged 89)[1]

Paris, France

Education University of Freiburg (no degree)

University of Strasbourg (Dr, 1929)

University of Paris (DrE, 1961)
 Era 20th-century philosophy

Region Western philosophy

School Continental philosophy

Existential phenomenology[2]

Institutions University of Poitiers

University of Paris

University of Fribourg

Main interests Existential phenomenology[2]

Talmudic studies

Ethics · Ontology

Notable ideas "The Other" · "The Face"

Influences[show]

Influenced[show]

Emmanuel Levinas[4][5] (/ˈlɛvɪnæs/; French: [ɛmanɥɛl ləvinas];[6] 12 January 1906 – 25 December

1995) was a French philosopher of Lithuanian Jewish ancestry who is known for his work related
to Jewish philosophy, existentialism, ethics, phenomenology and ontology.

Contents

 1Life and career

 2Philosophy
 3Cultural influence
 4Published works
 5See also
 6References
 7Further reading
 8External links

Life and career[edit]

Emmanuelis Levinas (later adapted to French orthography as Emmanuel Levinas) was born in 1906
into a middle-class Litvak family in Kaunas, Russian Empire. Because of the disruptions of World
War I, the family moved to Charkow in the Region of Ukraine in 1916, where they stayed during the
Russian revolutions of February and October 1917. In 1920 his family returned to the Republic of
Lithuania. Levinas's early education was in secular, Russian-language schools in Kaunas and
Charkow.[7] Upon his family's return to the Republic of Lithuania, Levinas spent two years at a
Jewish gymnasium before departing for France, where he commenced his university education.
Levinas began his philosophical studies at the University of Strasbourg in 1923,[8] and his lifelong
friendship with the French philosopher Maurice Blanchot. In 1928, he went to the University of
Freiburg for two semesters to study phenomenology under Edmund Husserl. At Freiburg he also
met Martin Heidegger, whose philosophy greatly impressed him. Levinas would in the early 1930s
be one of the first French intellectuals to draw attention to Heidegger and Husserl by translating in
1931 Husserl's Cartesian Meditations (with the help of Gabrielle Peiffer and with advice
from Alexandre Koyré) and by drawing on their ideas in his own philosophy, in works such as La
théorie de l'intuition dans la phénoménologie de Husserl (The Theory of Intuition in Husserl's
Phenomenology; his 1929/30 doctoral thesis), De l'Existence à l'Existant (From Existence to
Existents; 1947), and En Découvrant l’Existence avec Husserl et Heidegger (Discovering Existence
with Husserl and Heidegger; first edition, 1949, with additions, 1967). In 1929 he was awarded his
doctorate (Doctorat d'université degree) by the University of Strasbourg for his thesis on the
meaning of intuition in the philosophy of Husserl, published in 1930.
Levinas became a naturalized French citizen in 1939.[9] When France declared war on Germany, he
reported for military duty as a translator of Russian and French.[8] During the German invasion of
France in 1940, his military unit was surrounded and forced to surrender. Levinas spent the rest
of World War II as a prisoner of war in a camp near Hannover in Germany. Levinas was assigned to
a special barrack for Jewish prisoners, who were forbidden any form of religious worship. Life in the
Fallingbostel camp was difficult, but his status as a prisoner of war protected him from the
Holocaust's concentration camps.[10] Other prisoners saw him frequently jotting in a notebook. These
jottings were later developed into his book De l'Existence à l'Existent (1947) and a series of lectures
published under the title Le Temps et l'Autre (1948). His wartime notebooks have now been
published in their original form as Œuvres: Tome 1, Carnets de captivité: suivi de Écrits sur la
captivité ; et, Notes philosophiques diverses (2009).
Meanwhile, Maurice Blanchot helped Levinas's wife and daughter spend the war in a monastery,
thus sparing them from the Holocaust. Blanchot, at considerable personal risk, also saw to it that
Levinas was able to keep in contact with his immediate family through letters and other messages.
Other members of Levinas's family were not so fortunate; his mother-in-law was deported and never
heard from again, while his father and brothers were killed in Lithuania by the SS.[11]
After the Second World War, he studied the Talmud under the enigmatic Monsieur Chouchani,
whose influence he acknowledged only late in his life.
Levinas's first book-length essay, Totality and Infinity (1961), was written as his Doctorat
d'État primary thesis (roughly equivalent to a Habilitation thesis). His secondary thesis was
titled Études sur la phénoménologie (Studies on Phenomenology).[12] After earning his habilitation,
Levinas taught at a private Jewish High School in Paris, the École normale Israélite orientale
(Paris) [fr], eventually becoming its director.[13] He began teaching at the University of Poitiers in
1961, at the Nanterre campus of the University of Paris in 1967, and at the Sorbonne in 1973, from
which he retired in 1979. He published his second major philosophical work, Autrement qu'être ou
au-delà de l'essence, in 1974. He was also a Professor at the University of Fribourg in Switzerland.
In 1989 he was awarded the Balzan Prize for Philosophy.
According to his obituary in The New York Times,[14] Levinas came to regret his early enthusiasm for
Heidegger, after the latter joined the Nazis. Levinas explicitly frames several of his mature
philosophical works as attempts to respond to Heidegger's philosophy in light of its ethical failings.
His son is the composer Michaël Levinas. Among his most famous students is Rabbi Baruch Garzon
from Tetouan (Morocco), who learnt Philosophy with Levinas at the Sorbonne, and later went on to
become one of the most important Rabbis of the Spanish-speaking world.

Philosophy[edit]
In the 1950s, Levinas emerged from the circle of intellectuals surrounding Jean Wahl as a leading
French thinker. His work is based on the ethics of the Other or, in Levinas's terms, on "ethics as first
philosophy". For Levinas, the Other is not knowable and cannot be made into an object of the self,
as is done by traditional metaphysics (which Levinas called "ontology"). Levinas prefers to think of
philosophy as the "wisdom of love" rather than the "love of wisdom" (the usual translation of the
Greek "φιλοσοφία"). In his view, responsibility toward the Other precedes any "objective searching
after truth".
Levinas derives the primacy of his ethics from the experience of the encounter with the Other. 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.
"The Other precisely reveals himself in his alterity not in a shock negating the I, but as the primordial
phenomenon of gentleness."[15] At the same time, the revelation of the face makes a demand, this
demand is before one can express, or know one's freedom, to affirm or deny.[16] One instantly
recognizes the transcendence and heteronomy of the Other. Even murder fails as an attempt to take
hold of this otherness.
While critical of traditional theology, Levinas does require that a "trace" of the Divine be
acknowledged within an ethics of Otherness. This is especially evident in his thematization of debt
and guilt. "A face is a trace of itself, given over to my responsibility, but to which I am wanting and
faulty. It is as though I were responsible for his mortality, and guilty for surviving."[17] The moral
"authority" of the face of the Other is felt in my "infinite responsibility" for the Other.[18] The face of the
Other comes toward me with its infinite moral demands while emerging out of the trace.
Apart from this morally imposing emergence, the Other’s face might well be adequately addressed
as "Thou" (along the lines proposed by Martin Buber) in whose welcoming countenance I might find
great comfort, love and communion of souls—but not a moral demand bearing down upon me from a
height. "Through a trace the irreversible past takes on the profile of a ‘He.’ The beyond from which a
face comes is in the third person."[19] It is because the Other also emerges out of the illeity of a He
(il in French) that I instead fall into infinite debt vis-à-vis the Other in a situation of utterly
asymmetrical obligations: I owe the Other everything, the Other owes me nothing. The trace of the
Other is the heavy shadow of God, the God who commands, "Thou shalt not kill!"[20] Levinas takes
great pains to avoid straightforward theological language.[21] The very metaphysics of signification
subtending theological language is suspected and suspended by evocations of how traces work
differently than signs. Nevertheless, the divinity of the trace is also undeniable: "the trace is not just
one more word: it is the proximity of God in the countenance of my fellowman."[22] In a sense, it is
divine commandment without divine authority.
Following Totality and Infinity, Levinas later argued that responsibility for the other is rooted within
our subjective constitution. The first line of the preface of this book is "everyone will readily agree
that it is of the highest importance to know whether we are not duped by morality."[23] This idea
appears in his of recurrence (chapter 4 in Otherwise than Being), in which Levinas maintains that
subjectivity is formed in and through our subjection to the other. Subjectivity, Levinas argued, is
primordially ethical, not theoretical: that is to say, our responsibility for the other is not a derivative
feature of our subjectivity, but instead, founds our subjective being-in-the-world by giving it a
meaningful direction and orientation. Levinas's thesis "ethics as first philosophy", then, means that
the traditional philosophical pursuit of knowledge is secondary to a basic ethical duty to the other. To
meet the Other is to have the idea of Infinity.[24]
The elderly Levinas was a distinguished French public intellectual, whose books reportedly sold well.
He had a major influence on the younger, but more well-known Jacques Derrida, whose
germinal Writing and Difference contains an essay, "Violence and Metaphysics", that was
instrumental in expanding interest in Levinas in France and abroad. Derrida also delivered a eulogy
at Levinas's funeral, later published as Adieu à Emmanuel Levinas, an appreciation and exploration
of Levinas's moral philosophy. In a memorial essay for Levinas, Jean-Luc Marion claimed that "If one
defines a great philosopher as someone without whom philosophy would not have been what it is,
then in France there are two great philosophers of the 20th Century: Bergson and Lévinas."[25]
His work has been a source of controversy since the 1950s, when Simone de Beauvoir criticized his
account of the subject as being necessarily masculine, as defined against a feminine other.[26] While
other feminist philosophers like Tina Chanter and the eminent artist-thinker Bracha L.
Ettinger[27][28] have defended him against this charge, increasing interest in his work in the 2000s
brought a reevaluation of the possible misogyny of his account of the feminine, as well as a critical
engagement with his French nationalism in the context of colonialism. Among the most prominent of
these are critiques by Simon Critchley and Stella Sandford.[29] However, there have also been
responses which argue that these critiques of Levinas are misplaced. [30]

Cultural influence[edit]
For three decades, Levinas gave short talks on Rashi, a medieval French rabbi, every Shabbat
morning at the Jewish high school in Paris where he was the principal. This tradition strongly
influenced many generations of students.[31]
Jean-Pierre and Luc Dardenne,[32] renowned Belgian filmmakers, have referred to Levinas as an
important underpinning for their filmmaking ethics.
In his book Levinas and the Cinema of Redemption: Time, Ethics, and the Feminine, author Sam B.
Girgus argues that Levinas has dramatically affected films involving redemption.[33]

Published works[edit]
A full bibliography of all Levinas's publications up until 1981 is found in Roger
Burggraeve Emmanuel Levinas (1982).
A list of works, translated into English but not appearing in any collections, may be found
in Critchley, S. and Bernasconi, R. (eds.), The Cambridge Companion to Levinas (publ. Cambridge
UP, 2002), pp. 269–270.
Books

 1929. Sur les « Ideen » de M. E. Husserl

 1930. La théorie de l'intuition dans la phénoménologie de
Husserl (The Theory of Intuition in Husserl's Phenomenology)
 1931. Der Begriff des Irrationalen als philosophisches Problem (with
Heinz Erich Eisenhuth)
 1931. Fribourg, Husserl et la phénoménologie
 1931. Les recherches sur la philosophie des mathématiques en
Allemagne, aperçu général (with W. Dubislav)
 1931. Méditations cartésiennes. Introduction à la
phénoménologie (with Edmund Husserl and Gabrielle Peiffer)
 1932. Martin Heidegger et l'ontologie
 1934. La présence totale (with Louis Lavelle)
 1934. Phénoménologie
  1934. Quelques réflexions sur la philosophie de l'hitlérisme
 1935. De l'évasion
 1935. La notion du temps (with N. Khersonsky)
 1935. L'actualité de Maimonide
 1935. L'inspiration religieuse de l'Alliance
 1936. Allure du transcendental (with Georges Bénézé)
 1936. Esquisses d'une énergétique mentale (with J. Duflo)
 1936. Fraterniser sans se convertir
 1936. Les aspects de l'image visuelle (with R. Duret)
 1936. L'esthétique française contemporaine (with Valentin Feldman)
 1936. L'individu dans le déséquilibre moderne (with R. Munsch)
 1936. Valeur (with Georges Bénézé)
 1947. De l'Existence à l'Existent (Existence and Existents)
 1948. Le Temps et l'Autre (Time and the Other)
 1949. En Découvrant l’Existence avec Husserl et
Heidegger (Discovering Existence with Husserl and Heidegger)
 1961. Totalité et Infini: essai sur l'extériorité (Totality and Infinity: An
Essay on Exteriority)
 1962. De l'Évasion
 1963 & 1976. Difficult Freedom: Essays on Judaism
 1968. Quatre lectures talmudiques
 1972. Humanisme de l'autre homme (Humanism of the Other)
 1974. Autrement qu'être ou au-delà de l'essence (Otherwise than
Being or Beyond Essence)
 1976. Sur Maurice Blanchot
 1976. Noms propres
 1977. Du Sacré au saint – cinq nouvelles lectures talmudiques
 1980. Le Temps et l'Autre
 1982. L'Au-delà du verset: lectures et discours talmudiques
 1982. Of God Who Comes to Mind
 1982. Ethique et infini (Ethics and Infinity: Dialogues of Emmanuel
Levinas and Philippe Nemo)
 1984. Transcendence et intelligibilité
 1988. A l'Heure des nations
 1991. Entre Nous
 1995. Altérité et transcendence (Alterity and Transcendence)
 1998. De l’obliteration. Entretien avec Françoise Armengaud à
propos de l’œuvre de Sosno (»On Obliteration: Discussing Sacha
Sosno, trans. Richard A. Cohen, in: Art and Text(winter 1989), 30-
41.)
 2006. Œuvres: Tome 1, Carnets de captivité: suivi de Écrits sur la
captivité ; et, Notes philosophiques diverses, Posthumously
published by Grasset & Fasquelle
Articles in English

 "A Language Familiar to Us". Telos 44 (Summer 1980). New York:

Telos Press.
See also[edit]
 Alterity
 Authenticity
 Face-to-face
 Ethic of reciprocity
 Ecstasy in philosophy
 The Other
 Jewish philosophy
 Martin Buber
 Knud Ejler Løgstrup

References[edit]
1. ^ Bergo, Bettina, "Emmanuel Levinas", The Stanford Encyclopedia of
Philosophy (Summer 2015 Edition), Edward N. Zalta (ed.), URL =
<https://plato.stanford.edu/archives/sum2015/entries/levinas/>.
2. ^ Jump up to:a b Andris Breitling, Chris Bremmers, Arthur Cools
(eds.), Debating Levinas’ Legacy, Brill, 2015, p. 128.
3. ^ Levinas, E., 1991, Le temps et l'autre, Presses universitaires de
France, p. 64.
4. ^ L'anachronisme constitutif de l'existence juive – Nonfiction.fr:
"Première remarque, sans doute à l'humour décalé : l'auteur de ces
lignes a toujours entendu Emmanuel Levinas réclamer que l'on écrive
son nom correctement, c'est-à-dire sans accent." Larousse.fralso
employs the non-accented form.
5. ^ Another form of the surname is Lévinas according
to Levinas.fr, Universalis.fr and Britannica.com.
6. ^ Pronounced as [levinas] if written as Lévinas.
7. ^ Moyn, S. (2005). Origins of the Other: Emmanuel Levinas between
Revelation and Ethics. Ithaca, New York: Cornell University Press.
pp. 23–24. ISBN 9780801473661.
8. ^ Jump up to:a b Shapiro, Susan E. "Emmanuel Levinas (1906-
1995)". Holocaust Literature: An Encyclopedia of Writers and Their
Work. Routledge. Retrieved 14 October 2018.
9. ^ Bergo, Bettina. "Emmanuel Levinas". Stanford Encyclopedia of
Philosopher. Retrieved 14 October 2018.
10. ^ Ivry, Benjamin. "A Loving Levinas on War". Forward. Retrieved 14
October 2018.
11. ^ Life and Career
12. ^ Alan D. Schrift (2006), Twentieth-Century French Philosophy: Key
Themes And Thinkers, Blackwell Publishing, p. 159.
13. ^https://www.academia.edu/30541734/The_Temptation_of_Pedagogy
_Levinas_s_Educational_Thought_from_His_Philosophical_and_Conf
essional_Writings
14. ^ Levinas's obituary
15. ^ E. Levinas, Totality and Infinity: An Essay on Exteriority (Alphonso
Lingis, transl. Pittsburgh: Duquesne University Press, 1969), p. 150.
16. ^ For recent reflections on the ethical-political imports of Levinas's
tradition (and biography), along with the examination of the notion of
the face-to-face in relation to le visage, while taking into account the
Levantine/Palestinian standpoint on conflict, see: Nader El-Bizri,
 "Uneasy Meditations Following Levinas," Studia Phaenomelnologica,
Vol. 6 (2006), pp. 293–315
17. ^ Emmanuel Levinas, Otherwise than Being, trans. A. Lingis
(Dordrecht: Nijhoff, 1974), p. 91.
18. ^ Levinas, Entre Nous, trans. M. B. Smith & B. Harshav (New York:
Columbia, 1998), p. 74.
19. ^ Levinas, "The Trace of the Other," in Deconstruction in Context, ed.
M. Taylor (Chicago: University of Chicago Press, 1986), p. 356.
20. ^ Levinas, Difficult Freedom, trans. S. Hand (Baltimore: Johns
Hopkins, 1990), p. 8f..
21. ^ "A face does not function in proximity as a sign of a hidden God who
would impose the neighbor on me." Otherwise than Being, p. 94.
22. ^ Levinas, Entre Nous, p. 57.
23. ^ E. Levinas, Totality and Infinity: An Essay on Exteriority (Alphonso
Lingis, transl. Pittsburgh: Duquesne University Press, 1969), p. 21.
24. ^ French: "Aborder Autrui [...] c'est donc recevoir d'Autrui au-delà de la
capacité du Moi: ce qui signifie exactement: avoir l'idée de l'infini."
in Totalité et Infini, Martinus Nijhoff, La Haye, 1991, p. 22.
25. ^ "Archived copy". Archived from the original on 2011-01-05.
Retrieved 2011-06-19.
26. ^ de Beauvoir, S. (2009). The Second Sex. New York: Vintage.
p. 6. ISBN 9780307277787.
27. ^ Bracha L. Ettinger in conversation with Emmanuel Lévinas, (1991–
1993). Time is the Breath of the Spirit. Translated by C. Ducker and J.
Simas (with portrait-photos of E. L. taken by Bracha L.E.). Oxford:
MOMA, 1993. Reprinted (Hebrew) in: Iyyun, Oct. 1994. Reprinted
(Russian) in: Kabinet, Prilozehnie nº 3, 1994. Reprinted as "Un monde
sans moi" (French) in: Athanor nº 5: 29–33, 1994. Reprinted in:
Kaninet – An Anthology. Amsterdam: Stedelijk Museum, 1997.
28. ^ Emmanuel Lévinas in conversation with Bracha L. Ettinger, (1991–
1993). "Le féminin est cette différence inouïe". Four one-off Artist's
Books, 1994. Reprinted as "Que dirait Eurydice?" Braka! nº 8, 1997.
Reprinted as "Que dirait Eurydice?"/"What Would Eurydice Say?"
(English/French) to coincide with Kabinet exhibition, Stedelijk
Museum, Amsterdam. Paris: BLE Atelier, 1997. Reprinted in Athena:
Philosophical Studies. Vol. 2, 2006.
29. ^ Critchley, S. 2004. "Five Problems in Levinas’ View of Politics and
the Sketch of a Solution to Them". Political Theory 32, 2;172-185. V.
also Sandford, S. 2001. The Metaphysics of Love: Gender and
Transcendence in Levinas, New York: Bloomsbury Publishing, New
York.
30. ^ https://rdcu.be/6nYT
31. ^ Weekly Shabbat talks by Emmanuel Levinas
32. ^ Joseph Mai (2010). Jean-Pierre and Luc Dardenne - Contemporary
Film Directors. University of Illinois Press. pp. ix–xvii. ISBN 978-0-252-
07711-1.
33. ^ Girgus, Sam. "Conversations with Scholars of American Popular
Culture". Americana. Americana: The Journal of American Popular
Culture. Retrieved 2 July 2016.

Further reading[edit]
 Adriaan Theodoor Peperzak, Robert Bernasconi & Simon
Critchley, Emmanuel Levinas (1996).
 Astell, Ann W. and Jackson, J. A., Levinas and Medieval Literature: The
"Difficult Reading" of English and Rabbinic Texts (Pittsburgh, PA:
Duquesne University press, 2009).
 Simon Critchley and Robert Bernasconi (ed.) The Cambridge Companion
to Levinas (2002).
 Theodore De Boer, The Rationality of Transcendence: Studies in the
Philosophy of Emmanuel Levinas, Amsterdam: J. C. Gieben, 1997.
 Roger Burggraeve, The Wisdom of Love in the Service of Love: Emmanuel
Levinas on Justice, Peace, and Human Rights, trans. Jeffrey Bloechl.
Milwaukee: Marquette University Press, 2002.
 Roger Burggraeve (ed.) The awakening to the other: a provocative
dialogue with Emmanuel Levinas, Leuven: Peeters, 2008
 Cristian Ciocan, Georges Hansel, Levinas Concordance. Dordrecht:
Springer, 2005.
 Hanoch Ben-Pazi, Emmanuel Levinas: Hermeneutics, Ethics, and Art,
Journal of Literature and Art Studies 5 (2015), 588 - 600
 Richard A. Cohen, Out of Control: Confrontations Between Spinoza and
Levinas, Albany: State University of New York Press, 2016.
 Richard A. Cohen, Levinasian Meditations: Ethics, Philosophy, and
Religion, Pittsburgh: Duquesne University Press, 2010.
 Richard A. Cohen, Ethics, Exegesis and Philosophy: Interpretation After
Levinas, Cambridge: Cambridge University Press, 2001.
 Richard A. Cohen, Elevations: The Height of the Good in Rosenzweig and
Levinas, Chicago: Chicago University Press, 1994.
 Joseph Cohen, Alternances de la métaphysique. Essais sur Emmanuel
Levinas, Paris: Galilée, 2009. [in French]
 Simon Critchley, "Emmanuel Levinas: A Disparate Inventory," in The
Cambridge Companion to Levinas, eds. S. Critchley & R. Bernasconi.
Cambridge & New York: Cambridge University Press, 2002.
 Jutta Czapski, Verwundbarkeit in der Ethik von Emmanuel Levinas,
Königshausen u. Neumann, Würzburg 2017
 Derrida, Jacques, Adieu to Emmanuel Levinas, trans. Pascale-Anne Brault
and Michael Naas. Stanford: Stanford University Press, 1999.
 Derrida, Jacques, "At This Very Moment in This Work Here I Am," trans.
Ruben Berezdivin and Peggy Kamuf, in Psyche: Inventions of the Other,
Vol. 1, ed. Peggy Kamuf and Elizabeth G. Rottenberg. Stanford: Stanford
University Press, 2007. 143-90.
 Bernard-Donals, Michael, "Difficult Freedom: Levinas, Memory and
Politics", in Forgetful Memory, Albany: State University of New York Press,
2009. 145-160.
 Derrida, Jacques, "Violence and Metaphysics: An Essay on the Thought of
Emmanuel Levinas," in Writing and Difference, trans. Alan Bass. Chicago
and London: University of Chicago Press, 1978. 79-153.
 Michael Eldred, 'Worldsharing and Encounter: Heidegger's ontology and
Lévinas' ethics'2010.
 Michael Eskin, Ethics and Dialogue in the Works of Levinas, Bakhtin,
Mandel'shtam, and Celan, Oxford: Oxford University Press, 2000.
 Mario Kopić, The Beats of the Other, Otkucaji drugog, Belgrade: Službeni
glasnik, 2013.
 Nicole Note, "The impossible possibility of environmental ethics, Emmanuel
Levinas and the discrete Other" in: Philosophia: E-Journal of Philosophy
and Culture – 7/2014.
 Marie-Anne Lescourt, Emmanuel Levinas, 2nd edition. Flammarion, 2006.
[in French]
  Emmanuel Levinas, Ethics and Infinity: Conversations with Philippe Nemo,
trans. R.A. Cohen. Pittsburgh: Duquesne University Press, 1985.
 Emmanuel Levinas, "Signature," in Difficult Freedom: Essays on Judaism,
trans. Sean Hand. Baltimore: Johns Hopkins University Press, 1990 &
1997.
 John Llewelyn, Emmanuel Levinas: The Genealogy of Ethics, London:
Routledge, 1995
 Paul Marcus, Being for the Other: Emmanuel Levinas, Ethical Living, and
Psychoanalysis, Milwaukee, WI: Marquette University Press, 2008.
 Paul Marcus, In Search of the Good Life: Emmanuel Levinas,
Psychoanalysis and the Art of Living, London: Karnac Books, 2010.
 Seán Hand, Emmanuel Levinas, London: Routledge, 2009
 Benda Hofmeyr (ed.), Radical passivity – rethinking ethical agency in
Levinas, Dordrecht: Springer, 2009
 Diane Perpich The ethics of Emmanuel Levinas, Stanford, CA: Stanford
University Press, 2008
 Fred Poché, Penser avec Arendt et Lévinas. Du mal politique au respect
de l'autre, Chronique Sociale, Lyon, en co-édition avec EVO, Bruxelles et
Tricorne, Genève, 1998 (3e édition, 2009).
 Jadranka Skorin-Kapov, The Aesthetics of Desire and Surprise:
Phenomenology and Speculation, Lanham, Maryland: Lexington Books,
2015.
 Tanja Staehler, Plato and Levinas – the ambiguous out-side of ethics,
London: Routledge 2010 [i.e. 2009]
 Toploski, Anya. 2015. Arendt, Levinas, and politics of relationality. Lanham,
MD: Rowman & Littlefield.
 Wehrs, Donald R.: Levinas and Twentieth-Century Literature: Ethics and
the Reconstruction of Subjectivity. Newark: University of Delaware Press,
2013. ISBN 3826061578

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related to: Emmanuel
Levinas

 Institute for Levinassian Studies. Complete primary and secondary

bibliography, a search engine for Levinas's texts, and more
 The Levinas Online Bibliography (Prof. dr. Joachim Duyndam,
editor-in-chief), levinas.nl Hosted by the University of Humanistics,
Utrecht, the Netherlands.
 Annual Levinas Philosophy Summer Seminar, Director: Richard A.
Cohen [1]* Stanford Encyclopedia of Philosophy: "Emmanuel
Levinas," by Bettina Bergo.
 Books by a Levinas scholar
  The Emmanuel Levinas web page by Peter Atterton. Includes a
short biography.
 New York Times obituary.
 North American Levinas Society: Resources, Calls for Papers,
Announcements
 Levinas and Anarchism. Articles and Research Tools by Mitchell
Cowen Verter
 Michael R. Michau. "On Escape," a review of Levinas's De
L'êvasion, Other Voices, January 2005.
 A Century with Levinas: Celebration of Emmanuel Levinas
Centennial · January 1–December 31, 2006
 Adeus: The Epiphany of the Other according to Levinas at
the Wayback Machine (archived October 28, 2009).
 Espacethique: Emmanuel Levinas and the ethic of responsibility.
 Institut d'études Lévinassiennes.
 Levinas Studies: An Annual Review.
 Société Internationale de Recherche Emmanuel Levinas.

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Continental philosophy

W. Adorno

Agamben

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Arendt

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org Gadamer

Gentile

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abermas

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eidegger

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Marcel

Marcuse

Meillassoux

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Nancy

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Nietzsche

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Wilhelm Joseph Schelling

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 Category

 Index

IBSYS: 90144277

NE: XX911910

NF: cb119128222 (data)

PN: 46675892

iNii: DA00301721

ND: 118572350

NI: 0000 0001 2283 9251

CCN: n79139609

NB: 000017469

DL: 00447505

KC: jn19990005059

LA: 49860913

SK: 000163104

CCU: IT\ICCU\CFIV\002794
ELIBR: 205650
 UDOC: 026988127

IAF: 108203818

WorldCat Identities (via VIAF): 108203818

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