A compelling account of politics and social philosophy in Levinas's Talmudic commentaries Emmanuel Levinas (1906-1995) was a French philosopher known for his radical ethics and for his contribution to Jewish thought in his commentaries on Talmudic sources. In Levinas's Politics, Annabel Herzog confronts a major difficulty in Levinas's philosophy: the relationship between ethics and politics. Levinas's ethics describes the encounter with the other, that is, with any other human being. For Levinas, the face-to-face encounter is a relationship in which the ego is commanded by a transcendent and unquestionable order to take responsibility for the other person. Politics, on the other hand, presupposes at least three people: the ego, the other, and any third party. Among three people, nothing can be transcendent; on the contrary, everything must be negotiated. Against the conventional view of Levinas's conception of the political as the interruption and collapse of the ethical, Herzog argues that in the Talmudic readings, Levinas constructed politics positively. She shows that Levinas's Talmudic readings embody a pragmatism that complements, revises, and challenges the extreme ethical analyses he offers in his phenomenological works—Totality and Infinity, Otherwise than Being, and Of God Who Comes to Mind. Her analysis illuminates Levinas's explanations of the relationship between ethics and politics: ethics is the foundation of justice; justice contains a necessary violence that must be moderated by mercy; and justice, general laws, and national aspirations must be linked in an attempt to "improve universality itself.
A compelling account of politics and social philosophy in Levinas's Talmudic commentaries Emmanuel Levinas (1906-1995) was a French philosopher known for his radical ethics and for his contribution to Jewish thought in his commentaries on Talmudic sources. In Levinas's Politics, Annabel Herzog confronts a major difficulty in Levinas's philosophy: the relationship between ethics and politics. Levinas's ethics describes the encounter with the other, that is, with any other human being. For Levinas, the face-to-face encounter is a relationship in which the ego is commanded by a transcendent and unquestionable order to take responsibility for the other person. Politics, on the other hand, presupposes at least three people: the ego, the other, and any third party. Among three people, nothing can be transcendent; on the contrary, everything must be negotiated. Against the conventional view of Levinas's conception of the political as the interruption and collapse of the ethical, Herzog argues that in the Talmudic readings, Levinas constructed politics positively. She shows that Levinas's Talmudic readings embody a pragmatism that complements, revises, and challenges the extreme ethical analyses he offers in his phenomenological works—Totality and Infinity, Otherwise than Being, and Of God Who Comes to Mind. Her analysis illuminates Levinas's explanations of the relationship between ethics and politics: ethics is the foundation of justice; justice contains a necessary violence that must be moderated by mercy; and justice, general laws, and national aspirations must be linked in an attempt to "improve universality itself.
A Smithsonian Top Ten Best Book About Travel of 2021 2022 Banff Mountain Book Competition Finalist An Apple Books Pick of the Month and a Powell's and The Story Exchange Best Book of Fall “Unfailingly interesting and even revelatory. . . . Reading about the unfettered freedom to roam enjoyed by these trailblazing women induced considerable vicarious pleasure—and envy.”—The Wall Street Journal Annabel Abbs-Streets’s Windswept: Walking the Paths of Trailblazing Women is a beautifully written meditation on connecting with the outdoors through the simple act of walking. In captivating and elegant prose, Abbs-Streets’s follows in the footsteps of women who boldly reclaimed wild landscapes for themselves, including Georgia O’Keeffe in the empty plains of Texas and New Mexico, Nan Shepherd in the mountains of Scotland, Gwen John following the French River Garonne, Daphne du Maurier along the River Rhône, and Simone de Beauvoir?who walked as much as twenty-five miles a day in a dress and espadrilles?through the mountains and forests of France. Part historical inquiry and part memoir, the stories of these writers and artists are laced together by moments in her own life, beginning with her poet father who raised her in the Welsh countryside as an “experiment,” according to the principles of Rousseau. Abbs-Streets’s explores a forgotten legacy of moving on foot and discovers how it has helped women throughout history to find their voices, to reimagine their lives, and to break free from convention. As Abbs-Streets traces the paths of exceptional women, she realizes that she, too, is walking away from her past and into a radically different future. Windswept crosses continents and centuries in a provocative and poignant account of the power of walking in nature.
Volume III of the present work on Statius' Thebaid and Achilleid is divided into two parts. The first part offers a sketch of the history of the textual transmission, a complete list of manuscripts, discussion of various previous editions, exposition of the views about the manuscripts which underly the present edition, and an orthographical index. The second part comprises a secondary apparatus, which tabulates further evidence from the manuscripts and all conjectures not recorded in the primary apparatus.
Publius Papinius Statius was born in Neapolis (Naples) in about AD 50. The twelve books of his magnum opus, the Thebaid, were published in ca. 92. The Achilleid was begun in ca. 95 and left unfinished at his death in ca. 96. The present work, in three volumes, offers a revised text of the two epics with an apparatus criticus (volume I), a prose translation (volume II), and an extensive secondary apparatus accompanied by discussion of the manuscripts and previous editions (volume III).
This is a book about the theory of the city or commonwealth, what would come to be called the state, in early modern natural law discourse. Annabel Brett takes a fresh approach by looking at this political entity from the perspective of its boundaries and those who crossed them. She begins with a classic debate from the Spanish sixteenth century over the political treatment of mendicants, showing how cosmopolitan ideals of porous boundaries could simultaneously justify the freedoms of itinerant beggars and the activities of European colonists in the Indies. She goes on to examine the boundaries of the state in multiple senses, including the fundamental barrier between human beings and animals and the limits of the state in the face of the natural lives of its subjects, as well as territorial frontiers. Drawing on a wide range of authors, Brett reveals how early modern political space was constructed from a complex dynamic of inclusion and exclusion. Throughout, she shows that early modern debates about political boundaries displayed unheralded creativity and virtuosity but were nevertheless vulnerable to innumerable paradoxes, contradictions, and loose ends. Changes of State is a major work of intellectual history that resonates with modern debates about globalization and the transformation of the nation-state.
La floraison des études arendtiennes n’a pas de précédent en théorie politique. Pourtant, l’abondance de publications n’éclaircit pas toujours le propos de la philosophe. Certaines de ses formulations, comme la très discutée « banalité du mal », restent mal comprises. Ses concepts principaux, comme totalitarisme, autorité ou jugement, sont rarement expliqués en relations les uns avec les autres. Quant à la pertinence de sa pensée dans une réalité sociopolitique autre que celle qui fut la sienne, elle demeure largement impensée. Le but de notre ouvrage sera d’interroger en profondeur la pensée d’Arendt tout en suggérant des perspectives nouvelles sur son œuvre. Nous centrerons nos analyses sur deux concepts communément considérés comme centraux chez Arendt, le totalitarisme et le mal. A partir de là, nous retravaillerons ces concepts en allant au-delà des limites du modèle référentiel arendtien classique, soit des systèmes totalitaires du milieu du XXe siècle.
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