伊曼纽尔·列维纳斯
伦理先于其他一切：另一个人的面容向我提出一种我永远无法完全满足的要求。
定位
伦理学是第一哲学：他者的面容对我们提出无限的要求。
核心思想
- 面容
- 他异性
- 无限的责任
影响
受影响于 3
勒内·笛卡尔
受其影响
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”
依据: 亦见于 InPhO · InPhO
勒内·笛卡尔 › 1596–1650
亨利·柏格森
受其影响
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”
依据: AI 草稿
亨利·柏格森 › 1859–1941
埃德蒙德·胡塞尔 师从
师从
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”
依据: 亦见于 InPhO · InPhO
埃德蒙德·胡塞尔 › 1859–1938
影响了 3
保罗·利科
影响了
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”
依据: 亦见于 InPhO · InPhO
保罗·利科 › 1913–2005
齐格蒙特·鲍曼
影响了
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”
依据: AI 草稿
齐格蒙特·鲍曼 › 1925–2017
恩里克·杜塞尔
影响了
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”
依据: AI 草稿
恩里克·杜塞尔 › 1934–2023
批评
受批评于 2
雅克·德里达 影响了
影响了 ✓
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”
受其批评
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”
依据: AI 草稿
雅克·德里达 › 1930–2004
露丝·伊利格瑞
受其批评
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)
依据: AI 草稿
露丝·伊利格瑞 › 1930年生
批评了 2
马丁·布伯 受其影响
受其影响
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”
依据: 亦见于 InPhO · InPhO
批评了
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”
依据: AI 草稿
马丁·布伯 › 1878–1965
马丁·海德格尔 师从
师从 ✓
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”
依据: 亦见于 Wikidata · Wikidata
批评了
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”
依据: AI 草稿
马丁·海德格尔 › 1889–1976
作品
- 1961总体与无限
他者的面孔打破总体——并涉及笛卡尔的无限观念。
立场
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.
生平与背景
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.
其他主要作品
- Time and the Other (1948)
- Totality and Infinity (1961)
- Otherwise than Being or Beyond Essence (1974)
出现在
- 旅程 ‘奥斯维辛之后的思考’ · 第 6 站，共 10 站
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