Emmanuel Levinas
Etyka jest przed wszystkim innym: twarz drugiego człowieka stawia mi żądanie, któremu nigdy nie mogę w pełni sprostać.
Umiejscowienie
Etyka jako filozofia pierwsza: twarz Innego stawia nam nieskończone żądanie.
Kluczowe idee
- Twarz
- Inność
- Nieskończona odpowiedzialność
Nauczyciele: Edmund Husserl, Martin Heidegger
Wpływ
Pod wpływem 3
Kartezjusz
pod wpływem
Levinas took Descartes’s idea of the infinite, which exceeds the mind that thinks it, as the structure of the relation to the Other (Totality and Infinity, 1961). E. Levinas, Totalité et infini (1961); R. Descartes, Meditationes de prima philosophia (1641), third meditation; SEP “Emmanuel Levinas”
Źródło: także w InPhO · InPhO
Kartezjusz › 1596–1650
Henri Bergson
pod wpływem
Levinas counted Bergson’s Essai (1889) among the books that formed him and credited Bergsonian duration with breaking with the time of clocks (Ethics and Infinity, 1982). E. Levinas, Éthique et infini (1982); Le temps et l’autre (1948); SEP “Emmanuel Levinas”
Źródło: szkic AI
Henri Bergson › 1859–1941
Edmund Husserl nauczyciel(ka)
nauczyciel(ka)
Levinas spent 1928–29 in Freiburg to study with Husserl, wrote the first French book on his phenomenology (La théorie de l’intuition dans la phénoménologie de Husserl, 1930) and co-translated the Cartesian Meditations (1931). SEP “Emmanuel Levinas”
Źródło: także w InPhO · InPhO
Edmund Husserl › 1859–1938
Wpływ na 3
Paul Ricoeur
wpływ na
Ricœur took up Levinas’s injunction from the other (Oneself as Another, 1990) but objected that a self must be capable of receiving it, against pure asymmetry. P. Ricœur, Soi-même comme un autre (1990); Autrement. Lecture d’Autrement qu’être ou au-delà de l’essence d’Emmanuel Levinas (1997); SEP “Paul Ricoeur”
Źródło: także w InPhO · InPhO
Paul Ricoeur › 1913–2005
Zygmunt Bauman
wpływ na
Bauman founded his Postmodern Ethics (1993) on Levinas’s responsibility for the Other, a moral impulse that precedes rules, which no institution can take over from the individual. Z. Bauman, Postmodern Ethics (1993); Modernity and the Holocaust (1989); SEP “Emmanuel Levinas”
Źródło: szkic AI
Zygmunt Bauman › 1925–2017
Enrique Dussel
wpływ na
Dussel took Levinas’s exteriority of the Other, who breaks the totality, and identified the Other with the poor and colonised of the periphery (Filosofía de la liberación, 1977). E. Dussel, Filosofía de la liberación (1977); E. Levinas, Totalité et infini (1961); SEP “Philosophy of Liberation”
Źródło: szkic AI
Enrique Dussel › 1934–2023
Krytyka
Krytyka ze strony 2
Jacques Derrida wpływ na
wpływ na ✓
Derrida took up Levinas’s ethics of welcome for his thinking of hospitality (Adieu à Emmanuel Levinas, 1997) and read his writing closely (‘En ce moment même’, 1980). J. Derrida, “En ce moment même dans cet ouvrage me voici” (1980), in Psyché (1987); Adieu à Emmanuel Levinas (1997); SEP “Emmanuel Levinas”
krytyka ze strony
In ‘Violence and Metaphysics’ (1964) Derrida argued that Levinas’s ethics must still speak the Greek language of Being it seeks to leave behind, and so cannot escape ontology. J. Derrida, “Violence et métaphysique”, Revue de métaphysique et de morale 69 (1964), repr. in L’écriture et la différence (1967); SEP “Emmanuel Levinas”
Źródło: szkic AI
Jacques Derrida › 1930–2004
Luce Irigaray
krytyka ze strony
Irigaray objected that Levinas’s ‘feminine’ remains the other of a male subject, reduced to the caress and to fecundity in the son (‘The Fecundity of the Caress’, 1984). L. Irigaray, “La fécondité de la caresse”, in Éthique de la différence sexuelle (1984); “Questions to Emmanuel Levinas” (1991)
Źródło: szkic AI
Luce Irigaray › ur. 1930
Krytykuje 2
Martin Buber pod wpływem
pod wpływem
Levinas acknowledged Buber’s I–Thou as a pioneering account of a relation to the other prior to the knowledge of objects (‘Martin Buber und die Erkenntnistheorie’, 1963). E. Levinas, “Martin Buber und die Erkenntnistheorie”, in P. A. Schilpp and M. Friedman (eds.), Martin Buber (Philosophen des 20. Jahrhunderts, 1963); M. Buber, Ich und Du (1923); SEP “Martin Buber”
Źródło: także w InPhO · InPhO
krytykuje
Levinas objected that Buber’s I–Thou relation is reciprocal and formal, whereas the ethical relation to the Other is asymmetrical (Totality and Infinity, 1961). E. Levinas, Totalité et infini (1961); “Martin Buber and the Theory of Knowledge”, in P. A. Schilpp & M. Friedman (eds.), The Philosophy of Martin Buber (1967); SEP “Emmanuel Levinas”
Źródło: szkic AI
Martin Buber › 1878–1965
Martin Heidegger nauczyciel(ka)
nauczyciel(ka) ✓
During his year in Freiburg (1928–29), spent mainly with Husserl, Levinas attended Heidegger’s seminar and witnessed his Davos disputation with Cassirer (1929). A short period of study, followed by lifelong engagement and criticism. SEP “Emmanuel Levinas”
Źródło: także w Wikidanych · Wikidata
krytykuje
Levinas objected that Heidegger’s fundamental ontology subordinates the relation with the Other to the understanding of Being, making it a philosophy of power (Totality and Infinity, 1961). E. Levinas, Totalité et infini (1961), section I; SEP “Emmanuel Levinas”
Źródło: szkic AI
Martin Heidegger › 1889–1976
Dzieła
Twarz Innego rozbija totalność – z kartezjańską ideą nieskończoności.
Stanowisko
Levinas made ethics “first philosophy”. Western thought, he argued, has tended to reduce everything other to the same – to grasp, comprehend and dominate it within a totality. But in the face of the other person I meet something that cannot be contained: the face appeals to me, naked and vulnerable, and says “you shall not kill”. This encounter precedes all knowledge and places me under an infinite responsibility that I never chose and can never fully discharge. Levinas drew on the Jewish tradition and wrote Talmudic readings alongside his philosophy. His thought deeply influenced Derrida, theology, and ethics in medicine and care.
Życie i kontekst
Levinas grew up in a Jewish family in Kaunas, Lithuania, studied in Strasbourg and with Husserl and Heidegger in Freiburg, and helped introduce phenomenology to France. During the Second World War he was a prisoner of war in Germany, while most of his family in Lithuania was murdered. He later directed a Jewish teacher-training school in Paris and taught at Poitiers, Nanterre and the Sorbonne.
Dalsze główne dzieła
- Time and the Other (1948)
- Totality and Infinity (1961)
- Otherwise than Being or Beyond Essence (1974)
Pojawia się w
- Podróż „Myśleć po Auschwitz” · Przystanek 6 z 10
Stan na listopad 2026 · Źródła · Ulepsz tę stronę · Jak powstaje Agora