By Anya Topolski
Born in jap Europe, proficient within the West lower than the suggestions of Martin Heidegger and the phenomenological culture, and compelled to escape throughout the Holocaust due to their Jewish id, it's going to come as no shock that Emmanuel Levinas and Hannah Arendt's principles intersect in a major manner. This e-book demonstrates for the 1st time the importance of a discussion among Levinas' ethics of alterity and Arendt's politics of plurality. Anya Topolski brings their respective initiatives into discussion through the idea of relationality, an idea encouraged by means of the Judaic culture that's trendy in either thinker's paintings. The booklet explores questions when it comes to the connection among ethics and politics, the Judaic contribution to rethinking the which means of the political after the Shoah, and the position of relationality and accountability for politics. the result's an alternate belief of the political in line with the guidelines of plurality and alterity that goals to be relational, inclusive, and empowering.
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Additional resources for Arendt, Levinas and a Politics of Relationality
Let us begin by considering Arendt’s reading of the tradition. First there is her problematic use of the term philosophy. With this term she categorizes all thinkers—rarely citing exceptions—from Parmenides to Heidegger as seeking singularity (whether in terms of the self, the same, the individual, Dasein) and as being averse to plurality. A second example of Arendt’s lack of scholasticism is in her reading of Socrates and Plato—and specifically in The Human Condition. Seemingly Socrates can do no wrong, whereas Plato can do no right in her eyes.
17 The reality in which they found themselves in 1945 raised so many questions for both Arendt and Levinas, there was so much to understand, or at least to try to make sense of. The Shoah, broadly construed, is the most important philosophical parallel. Both thinkers sought a means to reconcile the world with the horrors of the Shoah and, unlike so many others, refused to give up hope in humanity. Levinas stated that his life story was ‘dominated by the presentiment and the memory of the Nazi horror’ (DF 291).
Now translated and published as Love and Saint Augustine (1996). 6. This choice, however, was not due to his recognition of the importance of Judaism but rather because of his lack of Greek. 7. This 1932 text is now available in En découvrant l'existence avec Husserl et Heidegger (1967). 8. : Princeton University Press, 2003). 24 Chapter 1 9. ,’ in Essays in Understanding, 1930–1954: Formation, Exile, and Totalitarianism (New York: Schocken, 2005), 163–187. 10. Jeffrey C. Isaac, ‘Situating Hannah Arendt on Action and Politics’, Political Theory 21, no.
Arendt, Levinas and a Politics of Relationality by Anya Topolski