vol. 31 núm. 103 (2010)

JORNADAS NACIONALES EMMANUELLéVINAS (2006-2010)

“Hospitality Policies” presents a reflection on gift, offering and forgiveness regarding the community relationship that being-with-other-in-the-world inaugurates, in the experience of otherness relationships in the time of the meeting in the contemporary world, where hospitality, while understood as the responsibility for one another, brings the experience of a politics of difference.Key words: Otherness, politics, deconstruction, community, difference, responsibility.

Traditional formulation of Human Rights is based on freedom and equality, but Emmnauel Lévinas makes absolute difference the source and the ground of those rights. Human Rights appear as the Rights of the Other and extend responsibility so as to endanger own freedom. The first part of this writing shows how concern for Human Rights was constant in Lévinas existence and though. The second part is devoted to explaining levinasianfundamentals of Human Rights based on illeity.Key words: Human Rights, Illeity, Other, ontology, ethics, responsibility, human dignity.

This text studies the movement of the word “anarchy” in Otherwise than Being. This term, that Lévinas depoliticizes when appealing to its strict etymological sense (an-archy as that with no beginning, lacking foundation, lacking origin), bursts into the text as an excess that cannot be sheltered under the unit of a noun or a discourse. This text pretends to give an exploration of the signification of this anarchy, its relationship with the discursive and political order, to finally question if anarchy does not, in a certain way, end up being neutralized in a form of sovereign power that dictates the ethical order from a certain goodness, both original and originating.Keywords: Anarchy, order, sovereignty, law.

In the following article, the philosophical-metaphysical formulation of subjectivity in Lévinas is showed from its Me and The Same to the emergence of The Other. The Idea of Infinite announces the orientation of The Same towards The Other. Therefore, the notion of pluralism in Lévinas is framed in terms of two fundamental conditions: the isolated subjectivity grounded in the Idea of Infinite and its orientation towards The Other, thatcomes from the Idea of Infinite in The Other.Key-words: Subjectivity, pluralism, the same, the Other, Idea of Infinite, isolation, exceeding.

A positive reading of being in the Lévinasian sense is the same thing that giving room to ask for an ethical sense of the “there is”. This possibility can be contemplated if we move from the negative description of poetry, whose function seems to limit to denouncing and undoing the totality to which it submits the ontology experimenting the night and the horror, to its Annunciation of an uninhabitable land and whose only break takes rootin one saying beyond the speech of the neutral thing. To this end poetry go herself must outdoors, cross the road itself of art, towards the meeting with the other.Keywords: Otherness, poetry, neutral, foreign, saying.

We start whith a critical review of the canonical interpretation of the Platonic theme of caring for the one’s own death as a condition typical of the philosopher: the Phaedo does not propose something like a “preparation for death”, but rather an intensely reflective soul resistance against the natural process of death. We understand that the heterologicphenomenology of Lévinas enables to formalize this hyperbolic vitalism Platonic roots through the category of “being against the death” in systematic controversy with Heidegger famous “being for death” from Lévinas allows a philosophical understanding of the natural “fear of death” of all living things: the permanent “stalling” in the last hour gives time and opportunity to a desire of the Other, unthinkable though in the coordinates of Heidegger’s Existential solipsism.Keywords: “Being toward death”, “be against thedeath”, “postponement”.

This paper explores some of the relationships between language and subjectivity which are present in Emannuel Lévinas thought, mainly, in his works Totality and infinity and Otherwise than being. It shows how, for Lévinas, language and subjectivity involve each other to question the primacy of the ontological and idealizing discourse held by philosophicaltradition. This allows to conclude that, for Lévinas, language and subjectivity are joint together because they share an ethical significance instead of an ontological or epistemological significance.Keywords:Language, ontology, ethics, subjectivity.

This article analyzes some similarities and differences between the works of Emmanuel Lévinas (Totality and Infinity and “Trace of the Other”) and Walter Benjamin (The Arcades Project and “Theses on the Philosophy of History”). It discusses how both authors critique the notion of totality, how they question historicism and its exclusion of alterity, and how both propose a notion of time that breaks with continuity. The article discusses how thesereflections are related with the notion of responsibility towardsh the other.Key words: Totality and Infinity; “Thesis on the Philosophy of History”; historiography; time; responsibility.

The purpose of this article is to understand two concepts that are elusive in both philosophers, in the way that, in Lévinas, the bodily subject is a direct reference to Merleau-Ponty, however, an emphasis is made on ethics expression of the face, while that by Merleau-Ponty is, more concerned with the perceptual phenomenon of the body, but his references to the face have a sense of ethics like that which Lévinas develops. Therefore, it is important to assume an ethics of the face in Merleau-Ponty, as well as ofthe body in Lévinas. Hence it is necessary to think in what sense the face involves the whole dimension of the body, meaning the “Other-incarnate-in-the-face”, as reflected the correlation between by contemporary thinkers, Emmanuel Lévinas (1905-1995) and Maurice Merleau-Ponty (1908-1961).Key words: Visibility, invisible, flesh, speech, face.

Without trying out linear paths, most of the following lines, culled from those places through which the readers of Emmanuel Lévinas more prone to the responsibilities of lucid dreaming would wander, modify a few pages of theTeleon, work has not entirely given up excursions to the writing of León de Greiff stimulated by regions and climateswhich are not always included in the reports of literary criticism or the brochures of ideological debates. In contrast to texts by the Lithuanian as well as other authors mentioned, no accompanying reference citations device is attached to the compositions of the autor from Antioquia, not exactly with the intention of implying that their origin shouldbe discounted to the generations mired in all the facts and the facts of it All that in the opinion of any very sound viewer would refute Lévinas’s ethical requirements, if any, in order to suggest the urgency to subvert the university surveillance criteria accepting the hint of another, no duplicates, no paredros Gnostic, but the expiring and inspiring other,the poet himself, who by chance would return them to the empty sarcophagus of the “stiff mummy” he had never wanted to become.Keywords: Shells, pelures, fur, skins, peel, kelippoth, acapanacuna, psoriasis.

Lévinas’philosophy is inspired by the traditional sources of Judaism, although thesehardly surface in his discourse. It is convenient to consider his work as apalimpsest withtwo textual levels, the explicit level (philosophicalphenotext) and the hidden level (Juif prototext). The Other and the Same are related to each other according to the biblical linkmodel YHWH-Israel: Revelation inspires epiphany of visage while Redemption underlies subjectivity reconstruction in ethical terms. In philosophy, Lévinasian Heterology reiteratesthe central experiences of Hebrew monotheism. Key words: Ethics, Judaism, palimpsest, Revelation, Redemption, visage, substitution.