Titlebook: Man as a Place of God; Levinas‘ Hermeneutic Renée D. N. van Riessen Book 2007 Springer Science+Business Media B.V. 2007 Emmanuel Lévinas.Er

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Interpreting Ourselves and Caring for Others: Levinas and Rortyy could be united. The vocabulary of metaphysics attempts to bring these two spheres together. Ironic theory—after the end of metaphysics—pursues the same aim, though its method is narrative rather than systemic. Rorty regards both attempts as hopeless and draws a sharp line between private and public, for which he is again taken to task.

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Hermeneutics of Kenosis: The Road of Dispossessionis, in which the Christian God sheds more and more of his traditional metaphysical properties, in order to arrive at the real truth of Christianity. Derrida’s wanderings through negative theology are also inspired by kenosis. We need a kenosis, an emptying of language, says Derrida, to allow a new way of speaking about God.

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2213-4077 of religion.Compares Levinas’ hermeneutics of the self with .Man as a Place of God. is an examination of Levinas’ philosophy of religion in the light of his ethics and anthropology. It provides a lively introduction to the main themes of Levinas’ thought and offers critical perspectives on Levinas b

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Book 2007ction to the main themes of Levinas’ thought and offers critical perspectives on Levinas by relating his work to that of Heidegger, Ricoeur, Rorty, Derrida and Vattimo. ..The focus of interpretation is the hermeneutics of ‘kenosis’: the subject’s ability to be open towards the other to the point whe

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Time, Finiteness and Infinity: The Real Theme of Levinas’ Conversation with Heideggert his life he contin ued to engage in a dialogue with Heidegger. In the course of time he apparently could no longer miss this powerful motor, which had once provided an initial impulse for his philosophy. Heidegger’s thought has left many traces in Levinas’ philosophy. These traces are the subject

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Interpreting Ourselves and Caring for Others: Levinas and Rortyichard Rorty’s .. Rorty formulates an answer here to criticism that he badly neglected the issue of social responsibility in his early work. He now does pay attention to the problem of living together with others, but, following liberal social philosophy, he draws a sharp distinction between the tas

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