Emmanuel Levinas and the Politics of Non-violence: Levinas on Politics and Violence.pdf

Emmanuel Levinas and the Politics of Non-violence: Levinas on Politics and  Violence.pdf


Victoria Tahmasebi-Birgani is a Women and Gender Studies lecturer in the Department of Historical Studies at the University of Toronto, Mississauga.

List of AbbreviationsIntroduction. Ethical Subject and Political Praxis: A Theoretical BackgroundChapter I. Levinas' Ethicopolitics: Beyond the Western Liberal Traditioni. Levinas and the Political: General Discussionii. An Alternative Reading of Ethics and Politics in Levinasiii. The Problem of the Third and Justice in Levinas: The Third and Justice: Two Conceptions of Justice in Levinas; Me, the Other, the Third and (In)Justice: Ethical Justice and Liberatory Political Praxisiv. Levinas and Liberalism: Levinas and the Liberal Conception of the Individual; Levinas and the Liberal Peace; Levinas and the Liberal Economic Arrangementv. ConclusionChapter II. Radical Passivity, the Face, and the Social Demand of Justicei. Oneself: Subject as Radical Passivity of the Sensible: Maternity as a Praxis Grounded in Radical Passivityii. The Irreducible Other: The Face As A Social Demand for Justiceiii. Self and the Other: Peace With the Other As Being Responsible for the Other's Suffering and Deathiv. ConclusionChapter III. Substituting Praxis and Political Liberationi. Substitution in Radical Passivityii. Substituting Praxis as a Liberatory Struggleiii. The Contours of Substituting Praxis: Substituting Praxis: Liberation in Pre-Intentional Proximity; Substituting Praxis: Liberation and Freedom; Substituting Praxis: Liberation and the Spirit of Sincerity and Youth; Substituting Praxis: Liberation and (Non)Violence -- The Third as Persecutoriv. ConclusionChapter IV. Levinas and Gandhi: Liberatory Praxis as Fear for the Otheri. Levinas and Gandhi: Can There Be A Dialogue?ii. Parallels between Levinas and Gandhi: The Subject in Levinas and Gandhi; Gandhian Selfless Service and Levinasian Irreplaceable Responsibilityiii. Entry Into Non-Violence Through Eschatologyiv. Gandhi: Non-Violent Revolt and Eschatological Peacev. Levinas: The Event of Speech and Eschatological Peace: Ethical Love as the Principle of the Social and the Political; Political Opponent as Interlocutorvi. Gandhi: Political Enemy as Interlocutor: Peaceful Struggle as Speechvii. Liberation as Substitution: Fearing for the Other Instead of Fearing from the Othervii. ConclusionCONCLUSIONBIBLIOGRAPHY

French philosopher and Talmudic commentator Emmanuel Levinas (1906--1995) has received considerable attention for his influence on philosophical and religious thought. In this book, Victoria Tahmasebi-Birgani provides the first examination of the applicability of Emmanuel Levinas' work to social and political movements. Investigating his ethics of responsibility and his critique of the Western liberal imagination, Tahmasebi-Birgani advances the moral, political, and philosophical debates on the radical implications of Levinas' work.Emmanuel Levinas and the Politics of Non-Violence is the first book to closely consider the affinity between Levinas' ethical vision and Mohandas Gandhi's radical yet non-violent political struggle. Situating Levinas' insights within a transnational, transcontinental, and global framework, Tahmasebi-Birgani highlights Levinas' continued relevance in an age in which violence is so often resorted to in the name of "justice" and "freedom."


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