« La parole du détour » : Maurice Blanchot et Emmanuel Lévinas

2008 ◽  
pp. 493-508
Author(s):  
Caroline Sheaffer-Jones
Keyword(s):  
Emmanuel Levinas ◽  
Maurice Blanchot

scholarly journals The Stranger as Friend: The Poetics of Friendship in Homer, Dante, and Boccaccio

2013 ◽  
Author(s):  
Franco Masciandaro
Keyword(s):  
Jacques Derrida ◽  
Emmanuel Levinas ◽  
Natural Extension ◽  
Divine Comedy ◽  
The Other ◽  
Maurice Blanchot ◽  
Philosophical Method ◽  
The Divine Comedy ◽  
The One ◽  
The Stranger

The principal aim of this study is to participate in the current renewed discourse on the meaning of friendship, initiated in 1994 by the French philosopher Jacques Derrida with his Politics of Friendship, by combining the philosophical method of inquiry with the hermeneutical approach to poetic representations of friendship in the Iliad, the Divine Comedy, and the Decameron. It examines friendship not only as the unique love between two persons based on familiarity and proximity, but as the love for the one who is far away, the stranger, for this is a natural extension of the implicit love of the distant other, of the other-as-stranger – what Emmanuel Levinas has called "the infinity of the Other" – which is concealed in our friend, and which, in the words of Maurice Blanchot, puts us "authentically in relation" with him or her.

Decreation and the Ethical Bind

2017 ◽  
Author(s):  
Yoon Sook Cha
Keyword(s):  
Literary Theory ◽  
Emmanuel Levinas ◽  
Judith Butler ◽  
Maurice Blanchot ◽  
Ethical Obligation ◽  
Novel Treatment ◽  
Theory And Criticism ◽  
Complex Picture ◽  
Subjective Agency ◽  
Continental Tradition

Decreation and the Ethical Bind identifies a decreative ethics, whereby self-dispossession underwrites an ethical obligation to preserve the other from harm. The author shows how obligation emerges at the conjuncture of competing claims: between the other’s subject affirmation and one’s own dislocation, between what one has and what one has to give, between a demand that asks for too much and the extraordinary demand of asking nothing. In the unfolding and reiteration of themes issuing from the other’s claim upon oneself develops a complex picture of the tensions that sustain the scene of ethical relationality. Just how these tensions both subtend and undercut an other-centered ethics of preservation is the question this book tarries with. By proposing a way to read the distinct ethical charge of the other’s claim not to be harmed, Decreation and the Ethical Bind offers a novel treatment of the concept of decreation in the thought of Simone Weil, putting her work in dialogue with Emmanuel Levinas, Maurice Blanchot and Judith Butler. In examining themes of ethical obligation, vulnerability and the force of weak speech, the present study places Weil within a continental tradition of literary theory in which writing and speech are bound up with questions of ethical appeal. It contributes a new and critical voice to the current conversation in theory and criticism that addresses a difficult form of ethics that isn’t grounded in subjective agency and narrative fruition, but in the risks taken to fulfill the claims it makes.

scholarly journals De l’infigurable visage ou d’un langage inconnu chez Lévinas et Blanchot

2004 ◽  
Vol 37 (1) ◽  
pp. 99-116
Author(s):  
Patrick Poirier
Keyword(s):  
Emmanuel Levinas ◽  
Maurice Blanchot

Résumé Dans le face-à-face où m’incombe une responsabilité irrécusable, le visage d’autrui échappe à la représentation ; « il est la défection même de la phénoménalité », nous dit Lévinas. Hors phénomène, hors expérience — « abstraction », est-il dit ailleurs —, le visage du prochain ne pourrait-il pas être dit infigurable dans ce rapport où la proximité se fait approche, relation éthique ? Infigurable : c’est-à-dire dans la mesure où toute représentation, toute thématisation du visage le défigure, le dévisage et défait l’approche. « Le mode selon lequel le visage indique sa propre absence sous ma responsabilité, exige une description ne se coulant que dans le langage éthique. » C’est ce langage « étrange » et « inconnu » que l’auteur interroge à partir de l’entretien que Maurice Blanchot et Emmanuel Lévinas auront toujours soutenu dans l’amitié et comme en marge de leurs oeuvres respectives.

scholarly journals Os outros: o melhor de mim sou eles (encontros, acasos e silêncios na escritura de Manoel Barros)

2020 ◽  
Vol 51 (3) ◽  
pp. 148-156
Author(s):  
Valdegilson Da Silva Costa ◽  
Vera Lúcia Bastazin
Keyword(s):  
Emmanuel Levinas ◽  
Maurice Blanchot

Este trabalho analisa a maneira como a alteridade se inscreve na obra de Manoel de Barros, especificamente, no poema “Lições de R.Q”, integrante da seção “Os Outros - o melhor de mim sou Eles”. Tomando-se por base procedimentos artísticos de Rômulo Quiroga nas artes plásticas e a poesia de Manoel de Barros, o estudo enfoca o encontro destas duas identidades:  a do eu-lírico e a do artista plástico. Pode-se afirmar que este encontro resulta na evocação de tempos e espaços recônditos e, simultaneamente, latentes diante das feições por meio das quais ambos se edificam como alteridades inatingíveis e indizíveis, conforme conceituam Emmanuel Lévinas e Maurice Blanchot.

O dia mais jovem

Gragoatá ◽  
2020 ◽  
Vol 25 (51) ◽  
pp. 13-43
Author(s):  
Leslie Hill
Keyword(s):  
Emmanuel Levinas ◽  
Maurice Blanchot

Com base em A partir de fragmentos de L'Écriture du désastre e de outros escritos de Maurice Blanchot, este artigo trata da relação entre a história (ou a outra história), as suas rupturas e o desastre. Para abordar essa relação, Blanchot recorre, em seus escritos, a autores como Wittgenstein, Hölderlin, Kafka, Melville (principalmente Bartleby, o Escrivão) e Levinas. Com base nesses autores, Blanchot elabora seu pensamento acerca da aporia messiânica, e busca compreender a sua relação com o totalitarismo. É particularmente importante a influência que Emmanuel Levinas, grande pensador de origem judaica, versado nos escritos do Talmude, exerce sobre Blanchot; este, por sua vez, se vê na delicada situação de pensar o messianismo desde sua posição de intelectual exterior ao meio judaico. Ademais, aborda-se a comparação, feita por Blanchot, entre o legado do pensamento judaico, frequentemente renegado pela moderna sociedade ocidental, e a cultura clássica grega, tradicionalmente exaltada como o berço da civilização, digno de sentimentos nostálgicos. Discutem-se também as ideias de tempo e de fim dos tempos, bem como o adiamento desse fim, e, finalmente, a proximidade do desastre.

The Final Meeting between Emmanuel Lévinas and Maurice Blanchot

2010 ◽  
Vol 36 (4) ◽  
pp. 649-651
Author(s):  
Michaël Lévinas
Keyword(s):  
Emmanuel Levinas ◽  
Maurice Blanchot

Conversation in Education

2021 ◽  
Author(s):  
Emile Bojesen
Keyword(s):  
Political Thought ◽  
Emmanuel Levinas ◽  
Educational Practice ◽  
Maurice Blanchot ◽  
Educational Context ◽  
Early 21St Century ◽  
Political Implications ◽  
Educational Implications ◽  
The Subject ◽  
Limited Scope

Conversation is a topic of burgeoning interest in the context of educational theory and as a prospective means for conducting empirical research. As a nonformal educational experience, as well as within the classroom, or as a means to researching various aspects of educational practice and institutions, research on or through conversation in education draws on a range of theoretical resources, often understanding conversation as analogous to dialogue or dialectic. Although only brought into this research context in the early 21st century, the philosopher who has engaged most extensively with conversation is Maurice Blanchot (1907–2003). His text, The Infinite Conversation, originally published in French as L’Entretien infini in 1969, responded to and took forward many elements of what would go on to be described as poststructuralist or deconstructive thought. Blanchot’s notion of conversation (in French, “entretien”) is distinct from those reliant upon philosophical conceptions of dialogue or dialectic. Itself the subject of philosophical research, Blanchotian conversation has been interpreted variously as either not sufficiently taking into account the ethics of Emmanuel Levinas, or else expanding beyond its more limited scope. Some of these interpretations stress the ethical and political implications of conversation; however, none engage specifically with its educational implications. Blanchotian conversation allows for contradicting and contrasting thoughts to be voiced without being brought to shared consensus or internal resolution. Its “lesson” is not only in the thought that it produces but also in the ethical relation of sincerity, openness, and non-imposition that it develops. Unlike some recent applications of conversation to educational context, Blanchotian conversation does not re-entrench the subject to be educated but rather deprioritizes the subject in favor of the movement of thought and the ethical “between” of conversation itself. This notion of conversation has corollaries in political thought, notably with Jacques Rancière’s understanding of “dissensus” and Karl Hess’s thought of an “anarchism without hyphens,” as well as the politically informed educational ideas of Elizabeth Ellsworth and the educational practice and research of Camilla Stanger.

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