By Anya Topolski
Born in jap Europe, proficient within the West less than the information of Martin Heidegger and the phenomenological culture, and compelled to escape in the course of the Holocaust as a result of their Jewish identification, it's going to come as no shock that Emmanuel Levinas and Hannah Arendt's principles intersect in a massive means. This publication 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 proposal of relationality, an idea encouraged through the Judaic culture that's renowned in either thinker's paintings. The e-book explores questions when it comes to the connection among ethics and politics, the Judaic contribution to rethinking the that means of the political after the Shoah, and the position of relationality and accountability for politics. the result's an alternate perception of the political in keeping with the information of plurality and alterity that goals to be relational, inclusive, and empowering.
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Additional info for Arendt, Levinas and a Politics of Relationality
Springer. 1007/978-94-007-1011-5_1. 23. Lewis P. Hinchman and Sandra K. Hinchman, ‘In Heidegger’s Shadow: Hannah Arendt’s Phenomenological Humanism’, Review of Politics 46, no. 2 (April 1984): 186. 24. Kevin Thompson and Lester E. Embree, Phenomenology of the Political (Dordrecht, Netherlands: Springer Science & Business Media, 2000). An important exception to this taxonomy, as noted in the book, is the case of Edith Stein, a Jewish thinker who approaches the topic of the political phenomenologically directly in response to Husserl in the 1920s.
It has no connection to war or ontology. When Arendt criticizes political philosophy, from Plato to today, she means exactly what Levinas does when he attacks politics, a vertical, violent means of reducing and controlling people. This claim will of course need to be proven with a closer reading of both of their positions in the following chapters. Given the idiosyncrasies of their respective terminology, it will be fundamental to clearly define and distinguish certain shared referents (only in appellation).
It is this tradition that can be traced via thinkers such as Hermann Cohen, as a representative of neo-Kantianism, and Franz Rosenzweig, a student of Hegel, which are important ‘theological’ and philosophical sources for thinkers writing after the Shoah. It is a tradition that is constantly struggling to find recognition in both the universities, as the centre of academic life, and the synagogues, as the centre of the Jewish community whether secular or not. Although it would be useful if the Judaic could simply be categorized as theological or philosophical, it cannot.