Emmanuel Levinas,Radical Orthodoxy,and an Ontology of Originary Peace

Radical Orthodoxy, a growing movement among contemporary Christian theologians, argues that the prominent philosophical paradigms of modern and postmodern thought lack transcendence, are ultimately nihilistic, and are guided by an ontology of violence. Among the thinkers Radical Orthodoxy criticizes are Hegel, Nietzsche, and Hobbes, but surprisingly also the Jewish philosopher Emmanuel Levinas, whom they claim offers an ethics for nihilists. In this essay, I analyze the claims of two prominent thinkers in Radical Orthodoxy, John Milbank and Catherine Pickstock, and argue that their account of Levinas is not only unfounded but point out the ways in which Levinas himself is also just as critical of the prevailing ontology of violence that figures in modern accounts of intersubjectivity and politics. Indeed, in his own way, Levinas also offers an ontology of peace, making him an important dialogue partner for Radical Orthodoxy's construction of an alternative ethics and politics.     

Individuals: an essay in revisionary metaphysics

We naturally think of the material world as being populated by a large number of individuals. These are things, such as my laptop and the particles that compose it, that we describe as being propertied and related in various ways when we describe the material world around us. In this paper I argue that, fundamentally speaking at least, there are no such things as material individuals. I then propose and defend an individual-less view of the material world I call “generalism”.

Afterward: Emmanuel Levinas,the multicultural philosopher.

Continental Philosophy Review -     

History of mental retardation: an essay review

The history of mental retardation previously focused on residential institutions and the ideas of professionals. Given that the vast majority of people with mental retardation lived in their family homes or other locations in their communities, this emphasis has been misleading. Recent historical studies by James W. Trent Jr.; Philip M. Ferguson; Steven Noll; and the British scholars in David Wright and Anne Digby's collection, From Idiocy to Mental Deficiency, have opened up the field by describing the complicated relationships between families and the state, by outlining the development of lay concepts of mental disabilities, and by acknowledging the wide diversity of experiences of people with mental disabilities.     

Postmodernists of the south: an essay in philosophical journalism

Abstract

The present article is an analysis of Heidegger’s notorious Rectoral Address in terms of its attempt to bring together philosophy and politics in a way that would revitalise both. Through the repossession and reconfiguration of common words and concepts, Heidegger hoped to provide the intellectual impetus for a radical, invigorating cultural revolution in Germany. Given this apparently laudable aim, one is faced with the pressing question concerning the tension between his philosophical insight, on the one hand, and his inexplicable political blindness on the other. Hence the paper focuses, firstly, on the radical nature of Heidegger’s transformation of traditional conceptions of philosophy (science), and secondly, on his failure to separate the originality and significance of this philosophy from a catastrophic ideological attachment to the idea of German spiritual unity and destiny.     

The Non-Existent God: Transcendence, Humanity, and Ethics in the Philosophy of Emmanuel Levinas

This paper considers three essential gestures in Levinas’s theology, highlighting in each case how Levinas’s thinking allows him to either incorporate or sidestep some of the fiercest modern criticisms of traditional theism. First, we present Levinas’s vision of divine transcendence, outlining his ontological atheism and explaining how this obviates proving the existence of God and avoids the tangles of traditional theodicy. Second, we describe Levinas’s idea of the trace, showing how a non-existent God still leaves its mark in the face of the other person and explaining how this vision of divine immanence accords with the agendas of thinkers such as Feuerbach and Nietzsche, who criticized theology that elevated God while debasing humanity. Third, we present Levinas’s insistence on the philosophical primacy of ethics, showing how he infuses his ethical philosophy with religious themes, elevating moral philosophy to the level of ultimate concern in a way that even atheist social theorists such as Marx or Freud could appreciate. We close by briefly considering limitations of Levinas’s model, discussing problems with its practical applicability and suggesting that its scope might be too narrow: both for its failure to acknowledge potential ethical demands manifest by non-human animals and the natural world and for its inability to recognize solitary or aesthetic experiences as religiously significant. This paper was delivered during the APA Pacific 2007 Mini-Conference on Models of God.     

Phenomenological futures in dispute: Emmanuel Levinas,Jacques Derrida and Jean-Luc Nancy

This discussion consists of five sections, beginning with a pair of citations marking up a politics of inclusion, and exclusion in philosophical discussion. The second section, focusing on the first part of this essay's title, ‘Phenomenological futures in dispute’, locates three inflections of the notion of the future, in the context of an encounter between phenomenology and Marxism. The third section proposes two rewritings of the subtitle, in terms of thematics, as opposed to using proper names as indices for theoretical orientations. The first rewriting retrieves Heidegger's notions of tradition, as both transmission and inheritance. This opens up a givenness of a futural horizon to alternating versions of futures; the second rewriting then offers modes of evaluating these alternating futures, in a contestation between a patriarchal, a differentiated, and a neutral mode of transmission. A fourth section raises some further questions of methodology, indicating the manner in which a rethinking of religion and of theology returns within phenomenology. In an inconclusive summary, the paper returns to the point of departure, the first version of a relation of non-relation, in a disputed connection to be set out between philosophy, a politics of exclusion, and psychoanalytical accounts of political investment. The paper seeks to locate a relation of non-relation, both in the failed encounters between Jacques Derrida and Jean-Luc Nancy, with respect to phenomenology and its futures, and in the re-emergence, as non-relation, of the formative function within phenomenology of religious precursors, preconditions and commitments.     

Age,memory type,and the phenomenology of autobiographical memory: Findings from an Italian sample

The present research explored differences in phenomenology between two types of memories, a general self-defining memory and an earliest childhood memory. A sample of 76 Italian participants were selected and categorised into two age groups: 20–30 years and 31–40 years. The Memory Experiences Questionnaire (MEQ) was administered, taking note of latency and duration times of the narratives. Consistent with the literature, the self-defining memory differed significantly from the earliest childhood memory in terms of phenomenology, with the recency of the memory associated with more intense phenomenological experience. The self-defining memory took longer to retrieve and narrate than the earliest childhood memory. Meaningful differences also emerged between the two age groups: Participants in their 30s rated their self-defining memory as more vivid, coherent, and accessible than participants in their 20s. According to latency findings, these differences suggest an expanded period of identity consolidation for younger adults. Further applications of the MEQ should be carried out to replicate these results with other samples of young adults.     

The death of an analysand: transference, countertransference and desire

This paper is offered as an exploration of transference and countertransference issues when, in the process of analysis, the analysand becomes terminally ill. Written from the point of view of the analyst, eros and boundary issues are discussed. It is proposed that those who are about to die may form particularly intense erotic attachments and that this is characteristic of a speeded up individuation process. The paper is based on the case of a suicidally depressed man who formed an immediate, dependent and erotic transference. After three months, he was diagnosed as having an inoperable lung cancer. From then on the analytic frame was challenged by pressures to act out in a number of different ways. It is argued that gender difference and the heterosexual pairing facilitated the differentiation of adult, sexual and Oedipal feelings from infantile, pre-Oedipal ones. Maintenance of the analytic frame enabled the individuation process to continue to the end.