Levinas and Asian Thought
Publication Year: 2013
Published by: Duquesne University Press
Title Page, Copyright
Frank Garrett would like to acknowledge a debt of gratitude to Peter K. J. Park for guidance throughout this project and to Stephen Hard-losophy faculty at the University of Hawai?i at Ma?noa for their sup-port. We extend our gratitude especially to Ron Bontekoe for initially encouraging us to pursue our idea for this anthology. We would like ...
An important question of any comparative project concerns motiva-tion and incentive. Why compare ?philosophies? across cultures and, in our case, why choose Emmanuel Levinas as the central figure of the collection? Comparative philosophy, although typically associated with cross-cultural work, shares the same set of philosophical tasks ...
Part I: Selves and Others
1. Facing (“and Yet Not Facing”) East [Garrett]
In this essay, the condition of what I identify as the eccentric self will inform our investigation. This self is fractured and fragmented, decen-tered and contingent, and (employing Buddhist terminology) ulti-mately empty.1 By examining the ko?an literature of Zen Buddhism, we can excavate a phenomenology of subjectivity that speaks toward ...
2. Desire and the Possibility of Escape [Dalton]
It is difficult to know how to forge a path between the thought of Emmanuel Levinas and the teaching of the Buddha. This is, by and large, uncharted territory, and one cannot help but feel overwhelmed by the possible threats of generalization and reductionism that loom therein. To begin with, there is Levinas?s regrettable and often enough ...
3. The Legalist Betrayal of the Confucian Other [Shankman]
The many cultural worlds ? Russian, Jewish, German, French, Lithu-anian ? that Emmanuel Levinas inhabited in such depth, and which he traversed constantly and adroitly, were diverse. Levinas?s frame of reference, however, does not extend much beyond the Western and Judeo-Christian orbit. His critical tools are the result of his immer-...
4. The Space between Us [Krueger]
This essay brings Emmanuel Levinas and Watsuji Tetsuro? into con-structive philosophical engagement. Rather than focusing primarily on interpretation ? admittedly an important dimension of comparative philosophical inquiry ? my intention is to put their respective views to work, in tandem, and address the problem of the embodied social ...
Part II: Responsibility and Its Limits
5. On Debts, Duties, and Dialogue [Chakrabarti]
The humans said to the Progenitor Lord Praja?pati, ?Instruct us please.? And He uttered this divine syllable ?da.? ?Did you under-of honor than as an exhibition of kindness and generosity. In fact it is a debt and all our kindnesses are only trifles in repayment of The simple etymological fact that the English word ought is derived ...
6. The Complicity of the Ethical [Nelson]
Greek wisdom, therefore, is an opening, but it is also the possi-bility of speaking through signs which are not universally under-stood and which, as signs of complicity, thus have the power to virtuous. It is the original awakening of an ?I? responsible for others, the accession of my person to the uniqueness of the ?I? ...
7. Acting toward the Other with/out Violence [Lusthaus]
Certainly, my responsibility for everyone can also manifest itself unlimited responsibility to concern itself about itself as well.a week ago! If she finds nothing to eat, she will either eat her for me to sacrifice myself!? . . . The friendly prince then threw himself down in front of the tigress. But she did nothing to him. ...
8. The Hidden Hour [Amato]
What is the relation of killing to dying, of taking life to offering it up? These two events, as I wish to think through them here, meet one another in the mortal equation of violence. On this point we might recall Heraclitus: ?One must realize that war (polemos) is shared and conflict (eris) is justice (dike ?), and that all things come to pass in ...
Part III: Practices, Norms, and Institutions
9. Cambodia, 2009 [Lingis]
Writing in the aftermath of the totalitarian politics in the twentieth century and the slaughter of ?millions on millions of all confessions and all nations? (OB v), Emmanuel Levinas devoted himself to iso-lating and identifying the locus of the ethical imperative and elabo-rating the distinctive and autonomous discourse of ethics.1 Is this ...
10. Dialectics of the Unseen [Adeel]
This essay is an effort to look at Islamic ethics in the light of Emman-uel Levinas?s attack on totalizing philosophy, ontology, and theol-ogy. In particular, I compare Levinas?s remarks on the invisibility of the other, and the metaphysical desire this engenders, with the notion in Islam of faith in the invisible or the unseen, al-ghaib. Through ...
11. Absolute Otherness and the Taste of Powdered Green Tea [Coate]
Despite being the very man to have written that ?legs that can walk will already be able to dance; hands that touch and hold will be able to feel, paint, sculpt, and play a piano in the surprise of conform-ing to an ideal never seen previously? (EN 183), it is well known that Emmanuel Levinas harbored great suspicions about art. In par-...
12. Vitality as Responsivity [Park]
At first glance, it might seem inappropriate to place the classical Chi-ern continental philosophy of Levinas, given the rather obvious fact that they emerge out of utterly disparate traditions.1 And yet, a closer look reveals that they share comparable insights clustered around the lived experience of otherness and our moral orientation toward alter-...
13. The Flow of the Breath [Verter]
Phenomenology challenges us with the opportunity to become aware of that which we normally take for granted, allowing us to see things that would have otherwise gone unseen, and to listen to voices that would have otherwise gone unheard. However, there are phenomena Not only can we learn to pay more attention to the things that appear ...
About the Contributors
Page Count: 304
Publication Year: 2013