By Kierkegaard, Søren; Lévinas, Emmanuel; Wood, David; Lévinas, Emmanuel; Kierkegaard, Søren; Simmons, J. Aaron
Recent discussions within the philosophy of faith, ethics, and private political philosophy were deeply marked by way of the impression of 2 philosophers who're usually considered towards one another, Søren Kierkegaard and Emmanuel Levinas. dedicated expressly to the connection among Levinas and Kierkegaard, this quantity units forth a extra rigorous comparability and sustained engagement among them. tested and more recent students representing assorted philosophical traditions carry those thinkers into discussion in 12 glowing essays. they think about similarities and variations in how every one elaborated a special philosophy of faith, they usually current topics resembling time, legal responsibility, love, politics, God, transcendence, and subjectivity. This dialog among acquaintances is sure to motivate extra inquiry and ignite philosophical debate.
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Extra info for Kierkegaard and Levinas : ethics, politics, and religion
Example text
God is both the commander and the enabler of neighbor love and, as such, is always the middle term between myself and my neighbor (WOL, 57–58, 67, 77, 107, 119, 121, 142). Thus the command of neighbor love is grounded in the notion of equal kinship of all “to God in Christ. For Christianity teaches me that both I and my neighbor are equally created by God and equally redeemed by Christ” (WOL, 69). 5 By reversing this order and insisting that I relate first to my neighbor, Levinas accurately identifies the most fundamental divergence between himself and Kierkegaard.
It is not just a question of literary form. Violence emerges in Kierkegaard at the precise moment when, moving beyond the esthetic stage, existence can no longer limit itself to what it takes to be an ethical stage and enters the religious one, the domain of belief. This latter is no longer justified in the outer world. Even within, it is at once communication and solitude, and hence violence and passion. Thus begins the disdain for the ethical basis of being, the somehow secondary nature of all ethical phenomena that, through Nietzsche, has led us to the amoralism of the most recent philosophers.
They are all work related, the hazards of apostolic ministry. Paul didn’t choose this line of work for the perks or the good working conditions. It was a matter of obedience to a call from God and of love for those to whom he preached the gospel. So if in the face of great sufferings he does not lose heart (2 Cor. 4:1,16) but is strengthened, he is strengthened for a ministry of obedience to an unconditional obligation before God and of love for those who are strangers to him (and often a royal pain once he gets to know them—the Corinthians, for example).