Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of RevelationCambridge University Press, 22.05.2006 Leo Strauss and Emmanuel Levinas, two twentieth-century Jewish philosophers and two extremely provocative thinkers whose reputations have grown considerably, are rarely studied together. This is due to the disparate interests of many of their intellectual heirs. Strauss has influenced political theorists and policy makers on the right while Levinas has been championed in the humanities by different cadres associated with postmodernist thought. In Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation, first published in 2006, Leora Batnitzky brings together these two seemingly incongruous contemporaries, demonstrating that they often had the same philosophical sources and their projects had many formal parallels. While such a comparison is valuable in itself for better understanding each figure, it also raises profound questions in the debate on the definitions of 'religion', suggesting ways that religion makes claims on both philosophy and politics. |
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Andere Ausgaben - Alle anzeigen
Leo Strauss and Emmanuel Levinas: Philosophy and the Politics of Revelation Leora Batnitzky Keine Leseprobe verfügbar - 2007 |
Häufige Begriffe und Wortgruppen
affirms analysis argument Aristotle atheism attempt begins believe chapter Christian conception concerns contemporary context criticism Critique of Religion cultural Zionism deny Descartes Descartes’s describes esotericism essay ethical relation fundamental God’s Guttmann Heidegger Heidegger's Hermann Cohen hermeneutic human Husserl implications interpretation Islamic Israel Jewish law Jewish philosophy Judaism Kant Kuzari Leo Strauss Levinas and Cohen Levinas and Strauss Levinas claims Levinas maintains Levinas's Levinas's and Strauss's Levinas's philosophy Levinas's thought liberal losophy Maimonides Maimonides’s meaning messianic metaphysics modern philosophy moral natural right neo-Kantian notion perspective philoso philosophical skepticism Philosophy and Law philosophy and revelation Plato political Zionism position possible precisely question rabbinic rationalism recognize rejection relation between philosophy religious Right and History Rosenzweig Section sense sensibility skepticism social society Spinoza Strauss argues Strauss maintains Strauss puts Strauss's claim Strauss’s reading Strauss’s thought Strauss’s view suggest Talmud tension between philosophy theological Totality and Infinity tradition truth ultimately understanding university metaphysics
Beliebte Passagen
Seite 176 - In the proximity of the other, all the others than the other obsess me, and already this obsession cries out for justice, demands measure and knowing, is consciousness.19 Justice is not a separate, alternative stage of ethical responsibility.
Seite 119 - Persecution, then, gives rise to a peculiar technique of writing, and therewith to a peculiar type of literature, in which the truth about all crucial things is presented exclusively between the lines. That literature is addressed, not to all readers, but to trustworthy and intelligent readers only.
Seite 176 - Levinas, you are the philosopher of the 'other'. Isn't history, isn't politics the very site of the encounter with the 'other', and for the Israeli, isn't the 'other
Seite 117 - But though all our knowledge begins with experience, it does not follow that it all arises out of experience. For it may well be that even our empirical knowledge is made up of what we receive through impressions and of what our own faculty of knowledge (sensible impressions serving merely as the occasion) supplies from itself.
Seite 145 - But to grant that revelation is possible means to grant that the philosophic account and the philosophic way of life are not necessarily, not evidently, the true account and the right way of life: philosophy, the quest for evident and necessary knowledge, rests itself on an unevident decision, on an act of the will, just as faith.
Seite 198 - A MORAL DILEMMA No HISTORIAN who has a sense of decency and therefore a sense of respect for a superior man such as Maimonides will disregard light-heartedly the latter's emphatic entreaty not to explain the secret teaching of the Guide. It may fairly be said that an interpreter who does not feel pangs of conscience when attempting to explain that secret teaching and perhaps when perceiving for the first time its existence and bearing lacks that closeness to the subject which is indispensable for...