By Peter Atterton, Matthew Calarco, Maurice Friedman
Emmanuel Levinas and Martin Buber -- thought of by means of many crucial Jewish philosophers because the twelfth century sage Maimonides -- knew one another as affiliates and pals. but even if their discussion was once instructive every now and then, and confirmed the esteem within which Levinas held Buber, particularly, their dating simply as frequently exhibited a failure to speak. This quantity of essays is meant to renew the $64000 discussion among the 2. 13 essays by means of quite a lot of students don't try and assimilate the 2 philosopher's respective perspectives to one another. really, those discussions offer an celebration to check their actual ameliorations -- distinction that either Levinas and Buber agreed have been required for actual discussion to start.
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Extra resources for Levinas & Buber: Dialogue & Difference
Something happens to someone. Processes ... take place in me, ncar me, with me ... to which I cannot apply the notion of action. They are indeed not "occurrences" in tl1e world of things . " The processes of which I speak occupy an in-between position : They have a quasi objective character and tl1ey have their origin in me - though not directly - as quasi-objective processes. They escape from me in my implication with other beings; from me, the one who is attracted, claimed, gripped, stirred, overpowered and so forth by other beings.
Judging from the literature on mysticism, 29 there is a virtual consensus that felt presence is also the essential minimum requirement for genuine mystical experience. It alone is necessary and sufficient before and without visions, locutions, and so forth; and this felt presence is not thought, not produced by will, but radically dependent upon otherness, essentially a passive affection, a being-touched. What hints are there in this person-to-person event, which, because of its purity, directness, immediacy and simplicity, can perhaps offer a paradigm, the bottom line, as it were, of the between?
8 Because of the different characteristics of visual space (in contrast with, for example, acoustic space or tactile space), a visual thought, or a characterization of thought dependent upon vision, predictably affects one's perceptions of and relations with persons. 9 Buber's dialogical philosophy, with Levin as in tow, broke the back of vision bias and implicitly challenged at the same time the dominance of representational intentionality based upon it. Implicitly, vision, visual space, and the characteristics of light and vision, lead to the notion of hori zon in Husserl's intentionality, and to the type of theoretical repre sentationalism and intellectualism that goes with it (while neglecting other kinds of intentionality, especially affective).