By Michael Fagenblat
"I am no longer a very Jewish thinker," acknowledged Emmanuel Levinas, "I am only a thinker." This booklet argues opposed to the belief, affirmed by way of Levinas himself, that Totality and Infinity and differently Than Being separate philosophy from Judaism. through interpreting Levinas's philosophical works in the course of the prism of Judaic texts and ideas, Michael Fagenblat argues that what Levinas known as "ethics" is as a lot a hermeneutical product wrought from the Judaic historical past as a sequence of phenomenological observations. interpreting the Levinas's philosophy of Judaism inside a Heideggerian and Pauline framework, Fagenblat makes use of biblical, rabbinic, and Maimonidean texts to supply sustained interpretations of the philosopher's paintings. eventually he demands a reconsideration of the relation among culture and philosophy, and of the which means of religion after the dying of epistemology.
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Extra info for A Covenant of Creatures: Levinas's Philosophy of Judaism (Cultural Memory in the Present)
The one does not go without the other. When two intuicions are linked together as these are, the mind believes it is thinking, even though it is moving only from one. metaphor to another. A psychoanalysis of objective knowledge consists precisely of throwing light upon these loose transpositions. In our opinion, one has merely to place them beside one another to See that they have no real foundation, but simply rest upon one another. Here is an example of that easy assimilation that we are criticizing: 5 And to think that such comparisons could satisfy these muddled thinkers!
Boerhaave, writing about 1720, says:l "If you make a mistake in your exposition of the Nature of Fire, your error will spread to all the branches of physics, and this is because, in all natural production, Fire . . " A half-century later, Scheele recalls at one point,2 "the innumerable difficulties presented by research into fire. " At an:" other point he says: Some persons fall into an absolmely opposite kind of error when they explain the nature and the phenomena of Fire with so much 60 Fire: there, light is the purest form of Fire and all elementi here, i[ is already spread (hroughom the ,,,,hole ex(em of the globe, and the impulse of elementary Fire communicates to it its direct movement; there, light is an clement ,vhich one can caprure by means of the acidum pinglle, and which is set free by the expansion of chis supposed acid, etc.
We have described elsewhere all that realistic chemistry owes to the myth of digestion. We could assemble innumerable quotations concerning the sensation of stomachal heat and the falsely objective inferences that have been attached to it. This sensation is often the perceptible principle of health and of sickness. With respect to sensations of slight pain, the books of the medical practitioners are particularly attentive to the "burning sensation," the "phlogoses," the desiccations which burn the stomach.