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Titlebook: Emmanuel Levinas; The Problem of Ethic Edith Wyschogrod Book 1974 Martinus Nijhoff, The Hague, Netherlands 1974 Edmund Husserl.Emmanuel Lév

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發(fā)表于 2025-3-21 18:58:35 | 只看該作者 |倒序瀏覽 |閱讀模式
書目名稱Emmanuel Levinas
副標(biāo)題The Problem of Ethic
編輯Edith Wyschogrod
視頻videohttp://file.papertrans.cn/309/308614/308614.mp4
圖書封面Titlebook: Emmanuel Levinas; The Problem of Ethic Edith Wyschogrod Book 1974 Martinus Nijhoff, The Hague, Netherlands 1974 Edmund Husserl.Emmanuel Lév
描述Emmanuel Levinas recounts the main events of his life in a brief essay, "Signature," appended to a collection of essays on social, political and religious themes entitled Dillicile Uberti. He was born in I905 in Lithu- ania and in I9I7, while living in the Ukraine, experienced the collapse of the old regime in Russia. In I923 he came to the University of Strasbourg where Charles Blondel, Halbwachs, Pradines, Carteron and later Gueroult were teaching. He was deeply influenced by those of his teachers who had been adolescents during the time of the Dreyfus affair and for whom this issue assumed critical importance. Continuing his studies at Freiburg from I928-I929, he served an apprenticeship in phenomenology with Jean Hering. Subsequent encounters with Leon Brunschwicg and regular conversations with Gabriel Marcel served to distinguish, to sharpen and bring into the foreground, his own unique point of view. He also attests a long friendship with Jean Wahl. To- gether with Henri Nerson he undertook a study of Talmudic sources under the guidance of a teacher who communicated the traditional Jewish mode of exegesis. It is no accident that Levinas begins his autobiographical account, wh
出版日期Book 1974
關(guān)鍵詞Edmund Husserl; Emmanuel Lévinas; discourse; intention; metaphysics; morality; ontology; phenomenology
版次1
doihttps://doi.org/10.1007/978-94-010-2044-2
isbn_softcover978-90-247-1612-8
isbn_ebook978-94-010-2044-2
copyrightMartinus Nijhoff, The Hague, Netherlands 1974
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From Self to Same,ss in its various spheres of operation. The work of the-matization presupposes existing entities, a world; it presupposes “consciousness of” the relation with an object, with what is posited. Levinas does not question the methodological adequacy of phenomenology, its power to uncover the structure o
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Beyond Temporality,he field of cognition. In these phenomena something remains extrinsic to self; an alterity persists which cannot be reduced to the same. The self-evidence of these phenomena is unimpeachable, yet they cannot be incorporated into an established frame of reference or interiorized through subsumption u
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Conclusions,they fail to take into account their origin in a lifeworld which lies outside the jurisdiction of the methods which they use and from which these methods derive. In this respect Levinas’ thought is continuous with that of Husserl. But the failure of science and history in Levinas’ view, lies not onl
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Mitgliedschaft, Zwecke und Hierarchien,ion with an object, with what is posited. Levinas does not question the methodological adequacy of phenomenology, its power to uncover the structure of cognition, the relation of consciousness to all positing. But at the heart of Levinas’ thought is the question: does thematizing consciousness exhaust the data of all experiencing?
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