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  • Continental Philosophy x


Edited by Andris Breitling, Chris Bremmers and Arthur Cools

The contributions of this volume discuss the legacy of Emmanuel Levinas’ philosophy. Examining critically the limits of his thinking, they also bear witness to its influence on contemporary philosophy, thus demonstrating the significance of his groundbreaking project of establishing ethics as first philosophy. In four parts, “First Philosophy, Phenomenology, and Ethics,” “Phenomenology and its Theological Turn?,” “Ethics and Aesthetics,” “Phenomenology, Hermeneutics, Deconstruction,“ the major themes in Levinas’ oeuvre are addressed, such as alterity, human dignity, religion, and communication.

Contributors: Thomas Baumeister, Andris Breitling, Roger Burggraeve, Arthur Cools, Sylvie Courtine-Denamy, Eddo Evink, Matthias Flatscher, Gert-Jan van der Heiden, Alwin Letzkus, Burkhard Liebsch, Michel Lisse, Stefano Micali, Marcel Poorthuis, Renée van Riessen, Johan Taels, László Tengelyi, Rudi Visker, Jacques de Visscher, Elisabeth Weber.


Edited by Lucilla Guidi and Thomas Rentsch

This volume, edited by Lucilla Guidi and Thomas Rentsch, establishes the first systematic connection between phenomenology and performativity. On the one hand, it outlines the performativity of phenomenology by exploring its enactment and the transformation of attitude it effects; this exploration is conducted through a number of parallels between phenomenology and the ancient understanding of philosophy as an exercise and a way of life. On the other hand, the volume examines different notions of performativity from a phenomenological perspective, so as to show that a phenomenological understanding of embodied experience complements a linguistic account of performativity and can also offer a ground for bodily practices of resistance, critique, and self-transformation in our own day and age.

Unconditional Responsibility in the Face of Disastrous Violence

Thoughts on religio and the History of Human Mortality

Burkhard Liebsch

, indeed ever-lasting framework of a moral order hat surpasses any sort of violence – an order that imposes itself on us as much in the voice of one’s conscience as in beholding the firmament. In the final chapter of his Kritik der praktischen Vernunft , Kant explicitly refers to the moral law as the

Knowing Limits

Toward a Versatile Perspectivism with Nietzsche, Heidegger, Zhuangzi and Zen

Bret W. Davis

. Yet there is nevertheless a particularly dominant and dominating voice in Nietzsche’s polylogue which speaks of the “will to power” as a drive to impose order on the chaos of perspectival multiplicity by submitting it to the command of a ruling perspective. Life itself, writes Nietzsche in Beyond

Violence and the Unconditional

A Radical Theology of Culture

John D. Caputo

the voice he was obeying as he slowly made his way up the side of Mount Moriah. This haunting scene Kierkegaard opposed to the garrulous and mediocre masses who stay safely within the limits of the universalizable, within the normalizing lines of modern Christian Europe, who go to church on Sunday and

The “Light of Light Beyond Light”

Derrida’s “Question” and the Meta-ontological Origins of Philosophy and Violence

Carl Raschke

the Hebraic tradition, that the impossibility of objectifying what discloses itself through the face and voice of the other depends on the infinitization of the ethical moment itself in response to an apparition of alterity. It is this infinitization that offers the “impossible” demand, as Derrida

Hiding Between Basho and Chōra

Re-imagining and Re-placing the Elemental

Brian Schroeder

Culture!” in Christopher Plant and Judith Plant, eds., Turtle Talk: Voices for a Sustainable Future (Philadelphia: New Society Publishers, 1990), 12–19. 49 On this see my “Walking in Wild Emptiness: A Zen Phenomenology,” in Ron Scapp and Brian Seitz, eds., Philosophy, Travel, and Place: Being in

Andrew Benjamin

impossibility of such a predicament was clear to Oedipus in the opening of Oedipus at Colonus . He has arrived with Antigone in a ‘place’ (τόπος 26) that is not recognised by either. And yet, what is understood by both is the ineliminability of place. Moreover, Oedipus then voices one of his greatest fears

Kant on Conscience

A Unified Approach to Moral Self-Consciousness


Emre Kazim

In Kant on Conscience Emre Kazim offers the first systematic treatment of Kant’s theory of conscience. Contrary to the scholarly consensus, Kazim argues that Kant’s various discussions of conscience - as practical reason, as a feeling, as a power, as a court, as judgement, as the voice of God, etc. - are philosophically coherent aspects of the same unified thing (‘Unity Thesis’). Through conceptual reconstruction and historical contextualisation of the primary texts, Kazim both presents Kant’s notion of conscience as it relates to his critical thought and philosophically evaluates the coherence of his various claims. In light of this, Kazim shows the central role that conscience plays in the understanding of Kantian ethics as a whole.

Mark J. Thomas

notes the discontent that “later masters” experience when encountering older works of art (he seems to have in mind musical works primarily). The modern artists—the musicians of late Romanticism—are used to having “means of expression” that can better give voice to the nuance and power of emotional