scholarly journals The Ethical Value of the Inhumanity in Art A Levinasian Reading

Itinera ◽  
2021 ◽  
Author(s):  
Aisha Pagnes
Keyword(s):  
The Other ◽  
Face To Face ◽  
Philosophical Criticism ◽  
The Face ◽  
The Subject ◽  
Early Text ◽  
Mature Work ◽  
And Inversion ◽  
In Virtue Of ◽  
Ontology Of Art

Reality and its Shadow, a brief yet powerful essay written in 1948, is the only text where Emmanuel Levinas (1906-1995) deals solely with the ontology of art. Already in this early text, we can see how his understanding that ethics is the ground of philosophy drives his discussion. The nature of art is therefore treated in relation to what it does, ethically, to the subject, the maker, and the viewer. Art is the “inhumanity” and “inversion” of ethics. Only philosophical criticism reintegrates its “inhumanity” in the ethical relation. The strength of Levinas’s philosophy issues from a pre-cognitive commitment to the “other”, epitomised in the “face to face” relation. Any philosophy emphasising the primacy of the subject over and above the “other” crumbles under his reading. Yet this same strength implies that those domains where the “face to face” relation is obscured lead to irresponsibility. One such domain is art. In this essay I argue that by applying his mature work to the criticism he advances in Reality and its Shadow we can find ethical value in art in virtue of its “inhumanity” and “inversion”. That is, we can agree with Levinas that art leads to irresponsibility, and yet ascribe to it positive ethical value in Levinas's own terms. This can help concretise the tension between the ethical and unethical aspects of art within a Levinasian framework.

Emmanuel Levinas: Um estudo sobre a ética da alteridade

2020 ◽  
Author(s):  
Abimael Francisco do Nascimento
Keyword(s):  
Emmanuel Levinas ◽  
Transcendental Philosophy ◽  
The Other ◽  
New Thought ◽  
Philosophical Criticism ◽  
The Face ◽  
The Subject ◽  
Theoretical Foundations ◽  
First Philosophy

The general objective of this study is to analyze the postulate of the ethics of otherness as the first philosophy, presented by Emmanuel Levinas. It is a proposal that runs through Levinas' thinking from his theoretical foundations, to his philosophical criticism. Levinas' thought presents itself as a new thought, as a critique of ontology and transcendental philosophy. For him, the concern with knowledge and with being made the other to be forgotten, placing the other in totality. Levinas proposes the ethics of otherness as sensitivity to the other. The subject says here I am, making myself responsible for the other in an infinite way, in a transcendence without return to myself, becoming hostage to the other, as an irrefutable responsibility. The idea of the infinite, present in the face of the other, points to a responsibility whoever more assumes himself, the more one is responsible, until the substitution by other.

scholarly journals La politique comme le lieu de l’universalisation de l’exigence éthique chez Levinas

2022 ◽  
Vol 10 (1) ◽  
pp. 168-181
Author(s):  
Ericbert Tambou Kamgue
Keyword(s):  
Final Analysis ◽  
The Other ◽  
Third Party ◽  
Face To Face ◽  
The Third ◽  
Ethical Subjectivity ◽  
The Face ◽  
The Subject ◽  
The Third Party ◽  
Ethical Requirement

Levinasian philosophy is characterized as a philosophy of ethical subjectivity and asymmetrical responsibility. Ethics is understood as the subject that gives itself entirely to the Other. However, the Other is never alone. His face attests to the presence of a third party who, looking at me in his eyes, cries for justice. There is no longer any question for the subject to devote himself entirely to the Other (ethical justice), to give everything to him at the risk of appearing empty-handed before the third party. How then to serve both the Other and the third party? The question of the political appears in the thought of Levinas with the emergence of the third party who, like the Other, challenges me and commands me (social justice). The third party establishes a political space. Politics is in the final analysis the place of the universalization of the ethical requirement born from face-to-face with the face of the Other.

scholarly journals Sumud Freedom Camp: Levinas’ Face-to-Face in Praxis

Religions ◽  
2019 ◽  
Vol 10 (4) ◽  
pp. 256
Author(s):  
Robin Podolsky
Keyword(s):  
Well Being ◽  
Relationship Building ◽  
The Other ◽  
The Political ◽  
Human Society ◽  
Direct Experience ◽  
Face To Face ◽  
Political Program ◽  
The Face ◽  
The Subject

In Levinas’s thought, the subject emerges and is founded in relationship with the other, in the face-to-face. In response to other’s summons, the call to respond with discourse, not violence to the vulnerable face of another person, the subject is constituted, and all human society, hence all justice, becomes possible. This relationship, in which the other is always higher than oneself, is complicated by questions of justice and politics. The subject is obliged to respond unreservedly to her neighbor, but what happens when neighbors disagree and the necessity to adjudicate claims arises? This paper describes, based on the author’s direct experience and study, the nonviolent practice of relationship-building initiated at Sumud Freedom camp by diaspora Jews, Palestinians and Israelis who came together in the south Hebron desert hills to form a nonviolent community in which to encounter one another. Initiatives such as Sumud Camp do not represent retreats from the political. They do prioritize the interhuman face-to-face, relationship-building, and they seek to evolve political program based on personal investments in other people’s well-being. Thus, they represent an instance of Levinasian praxis from which a grass new roots politics might emerge.

Gratitude as a Performative

2021 ◽  
pp. 000332862110238
Author(s):  
Armand E Larive
Keyword(s):  
General Theory ◽  
Emmanuel Levinas ◽  
Speech Act ◽  
Paul Ricoeur ◽  
Judith Butler ◽  
The Other ◽  
Face To Face ◽  
The Face ◽  
The Subject ◽  
Over Time

Rather than a general theory of gratitude, the paper focuses on gratitude as a human dynamic in appreciative recognition of others. The phenomenology of Emmanuel Levinas’ face-to-face ethics is discussed as the subject’s call to responsibility for an Other. Following Jacques Derrida’s criticism of how this responsibility binds the subject into a hostage position regarding the Other, Paul Ricoeur repairs the working value of Levinas’ ethics by loosening the face-to-face obligation of the Other into one of reconnaissance, or thankful recognition. Without losing the face-to-face dynamic, the expression of reconnaissance is then investigated through J. L. Austin’s theory of performatives where gratitude is expressed as a speech act, or with the help of Judith Butler, where performativity is an activity expressing a reconnaissance between people over time. Three examples are given at the end.

The Hierophanic Facets of the Seraphic Hymns

Trictrac ◽  
2018 ◽  
Vol 10 ◽  
Author(s):  
Petru Adrian Danciu
Keyword(s):  
Mutual Recognition ◽  
The Other ◽  
Human Being ◽  
Material World ◽  
Face To Face ◽  
The People ◽  
Musical History ◽  
The Face ◽  
The One

Starting from the cry of the seraphim in Isaiahʹ s prophecy, this article aims to follow the rhythm of the sacred harmony, transcending the symbols of the angelic world and of the divine names, to get to the face to face meeting between man and God, just as the seraphim, reflecting their existence, stand face to face. The finality of the sacred harmony is that, during the search for God inside the human being, He reveals Himself, which is the reason for the affirmation of “I Am that I Am.” Through its hypnotic cyclicality, the profane temporality has its own musicality. Its purpose is to incubate the unsuspected potencies of the beings “caught” in the material world. Due to the fact that it belongs to the aeonic time, the divine music will exceed in harmony the mechanical musicality of profane time, dilating and temporarily cancelling it. Isaiah is witness to such revelation offering access to the heavenly concert. He is witness to divine harmonies produced by two divine singers, whose musical history is presented in our article. The seraphim accompanied the chosen people after their exodus from Egypt. The cultic use of the trumpet is related to the characteristics and behaviour of the seraphim. The seraphic music does not belong to the Creator, but its lyrics speak about the presence of the Creator in two realities, a spiritual and a material one. Only the transcendence of the divine names that are sung/cried affirms a unique reality: God. The chant-cry is a divine invocation with a double aim. On the one hand, the angels and the people affirm God’s presence and call His name and, on the other, the Creator affirms His presence through the angels or in man, the one who is His image and His likeness. The divine music does not only create, it is also a means of communion, implementing the relation of man to God and, thus, God’s connection with man. It is a relation in which both filiation and paternity disappear inside the harmony of the mutual recognition produced by music, a reality much older than Adam’s language.

scholarly journals The Law Challenged and the Critique of Identity with Emmanuel Levinas

2021 ◽  
Author(s):  
Susan Petrilli
Keyword(s):  
Human Rights ◽  
Emmanuel Levinas ◽  
Object Relation ◽  
Legal Order ◽  
The Other ◽  
Ethical Orientation ◽  
New Humanism ◽  
Present Essay ◽  
The Face ◽  
The Subject

AbstractIdentity as traditionally conceived in mainstream Western thought is focused on theory, representation, knowledge, subjectivity and is centrally important in the works of Emmanuel Levinas. His critique of Western culture and corresponding notion of identity at its foundations typically raises the question of the other. Alterity in Levinas indicates existence of something on its own account, in itself independently of the subject’s will or consciousness. The objectivity of alterity tells of the impossible evasion of signs from their destiny, which is the other. The implications involved in reading the signs of the other have contributed to reorienting semiotics in the direction of semioethics. In Levinas, the I-other relation is not reducible to abstract cognitive terms, to intellectual synthesis, to the subject-object relation, but rather tells of involvement among singularities whose distinctive feature is alterity, absolute alterity. Humanism of the other is a pivotal concept in Levinas overturning the sense of Western reason. It asserts human duties over human rights. Humanism of alterity privileges encounter with the other, responsibility for the other, over tendencies of the centripetal and egocentric orders that instead exclude the other. Responsibility allows for neither rest nor peace. The “properly human” is given in the capacity for absolute otherness, unlimited responsibility, dialogical intercorporeity among differences non-indifferent to each other, it tells of the condition of vulnerability before the other, exposition to the other. The State and its laws limit responsibility for the other. Levinas signals an essential contradiction between the primordial ethical orientation and the legal order. Justice involves comparing incomparables, comparison among singularities outside identity. Consequently, justice places limitations on responsibility, on unlimited responsibility which at the same time it presupposes as its very condition of possibility. The present essay is structured around the following themes: (1) Premiss; (2) Justice, uniqueness, and love; (3) Sign and language; (4) Dialogue and alterity; (5) Semiotic materiality; (6) Globalization and the trap of identity; (7) Human rights and rights of the other: for a new humanism; (8) Ethics; (9) The World; (10) Outside the subject; (11) Responsibility and Substitution; (12) The face; (13) Fear of the other; (14) Alterity and justice; (15) Justice and proximity; (16) Literary writing; (17) Unjust justice; (18) Caring for the other.

scholarly journals نظام تعليم اللغة العربية عن بعد عبر الإنترنت في جائحة الوباء كوفيد-١٩ بالمدرسة المتوسطة الإسلامية الحكومة ١ بسوراكرتا

2021 ◽  
Vol 3 (1) ◽  
pp. 1
Author(s):  
Yuliana Prativi ◽  
Muhammad Zaenuri
Keyword(s):  
Online Learning ◽  
Data Collection ◽  
Qualitative Approach ◽  
Learning System ◽  
The Other ◽  
Face To Face ◽  
Teachers And Students ◽  
E Learning ◽  
Evaluation Stage ◽  
The Subject

Online learning is a learning via internet without meeting face-to-face between teachers and students. This online learning system is relatively new, therefore teachers and students should adapt quickly. This study aims to determine the online Arabic learning system during the COVID-19 pandemic at Madrasah Tsanawiyah Negeri (MTsN) 1 Surakarta. Researcher used a qualitative approach and observation, interview, and documentation as data collection techniques. The results described that e-learning madrasah was used as the main media for online Arabic learning at MTsN 1 Surakarta during the covid-19 pandemic, then assisted by Whatsapp and Youtube channel. The subject matter was presented in video, powerpoint, and pdf. The learning stages were divided into three: preparation, implementation (pre-activities, whilst-activities and post-activities), and evaluation stage. This online learning helps teachers to coordinate with and supervise students easily, on the other hand, it is difficult for them to monitor the students’ understanding and bad internet network make some students could not follow the learning process in time. 

Familiar or Unfamiliar Context?

2015 ◽  
pp. 223-250
Author(s):  
Amir Mashhadi ◽  
Saeed Khazaie
Keyword(s):  
Language Learning ◽  
Vocabulary Learning ◽  
The Other ◽  
Mobile Game ◽  
Face To Face ◽  
Learning Tasks ◽  
Content Representation ◽  
L2 Learning ◽  
The Face ◽  
Age Range

This chapter endeavored to devise a motivating way to engage learners in L2 English learning tasks presented through the mobile game (m-game). It started on the issue of whether types of a displayed picture on m-games had any significant relationship with learners' performance in the blended mode of L2 learning. To that end, a cellphone-based form of the nonEnglish game of 'Xane Bazi', modified as didactic 'Xane Bazi' for English vocabulary learning, was grafted onto the face-to-face mode of content representation in the blended language learning module. 100 Iranian boys and girls within the age range of 10-13 were divided into two groups to learn English vocabulary items during 12 sessions of an academic semester: One group played a version of 'Xane Bazi' with learner-made paintings and the other group played a version of the game filled with photos. The results hinted at the desired effect of utilizing m-games as applying learner-made painting condition to didactic 'Xane Bazi' was proved to significantly ratchet up the participants' L2 learning.

scholarly journals Reliability of the modified Rankin Scale applied by telephone

2013 ◽  
Vol 5 (1) ◽  
pp. 2 ◽  
Author(s):  
Katia Savio ◽  
Gian Luca Della Pietra ◽  
Elodie Oddone ◽  
Monica Reggiani ◽  
Maurizio A. Leone
Keyword(s):  
Confidence Interval ◽  
Acute Stroke ◽  
Scale Score ◽  
Weighted Kappa ◽  
Hospitalized Patients ◽  
The Other ◽  
Modified Rankin Scale ◽  
Face To Face ◽  
The Face ◽  
Stroke Disability

We aimed to evaluate the reliability of the modified Rankin Scale applied telephonically compared with face-to-face assessment in clinically stable hospitalized patients with acute stroke. One hundred and thirty-one patients were interviewed twice by 2 certified nurses (unstructured interview). Half of the patients were randomized to be interviewed by telephone followed by the face-to-face assessment, and half in the reverse order. The median value of the modified Rankin Scale score was 4 (first to third interquartile range 3-5) by telephone as well as by face-to-face assessment (P=0.8). The weighted kappa between the two methods was 0.82 (95% confidence interval: 0.77-0.88). Sensitivity of the telephone assessment was lower for scores 2 and 3 (17% and 46%, respectively) than for the other scores (range 67-90%). Telephone assessment of stroke disability with the modified Rankin Scale is reliable in comparison to direct face- to-face assessment.

scholarly journals Levinas and the “Matter” of Poverty

Religions ◽  
2018 ◽  
Vol 9 (12) ◽  
pp. 391
Author(s):  
Timothy Rothhaar
Keyword(s):  
Alternative Interpretation ◽  
The Other ◽  
Face To Face ◽  
The Face

“Poverty” is a term Levinas uses to describe the face-to-face encounter and the Other all through his corpus. Scholars regularly use this term, but no research has shown its origin nor that Levinas has a concept of poverty. This paper addresses both of those questions through an analysis of an early reflection on Judaism and the relevant sections of his Totality and Infinity. In the process, I argue for an alternative interpretation of Levinas’s ethical phenomenology on the basis of poverty concluding with some suggestions on how a Levinasian spiritual poverty can aid the pursuit of justice.

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