Levinas and theology

Levinas and Theology

Volumn , Issue , 2006, Pages 1-198

  Purcell, Michael ^a  

^a UNIVERSITY OF EDINBURGH   (United Kingdom)

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[No Author keywords available]

Indexed keywords

EID: 84929725813     PISSN: None     EISSN: None     Source Type: Book    
DOI: 10.1017/CBO9780511616174     Document Type: Book

References (181)

1. J. Derrida, The Work of Mourning(Chicago: University of Chicago Press, 2001), 201.
2. E. Levinas, Four Talmudic Readings(Bloomington: Indiana University Press, 1990), 48.
3. Derrida, The Work of Mourning, 202.
4. E. Levinas, Of God who Comes to Mind, 2nd edn. (Stanford: Stanford University Press, 1998), ix.
5. M. A. Lescourret, Emmanuel Levinas(Paris: Flammarion, 1997), 72
6. H. Spiegelberg, The Phenomenological Movement(The Hague: M. Nijhoff, 1984), 425.
7. D. Moran, Introduction to Phenomenology(London: Routledge, 2000), xiv
8. J. N. Mohanty, Phenomenology: Between Essentialism and Transcendental Philosophy(Evanston: Northwestern University Press, 1997), 163
9. E. Levinas, Existence and Existents(The Hague: M. Nijhoff, 1978), 44 (hereafter EE).
10. S. de Beauvoir, La Force de l’âge, 141–2.
11. Spiegelberg, The Phenomenological Movement, 485.
12. R. Cohen, Face to Face with Levinas(Albany: State University of New York, 1986), 16–17
13. Jean-Luc Marion, In Excess: Studies of Saturated Phenomena(New York: Fordham University Press, 2002), 16–17
14. M. Henry, ‘Le Christianisme: Un approche phénomenologique’, in P. Cappelle (ed.), Phénomenologie et Christianisme chez Michel Henry(Paris: Editions du CERF, 2004).
15. R. Bernet, I. Kern, and E. Marbach, An Introduction to Husserlian Phenomenology(Evanston: Northwestern University Press, 1999), 52.
16. Husserl, Logical Investigations, quoted in Bernet et al., An Introduction, 53.
17. Edmund Mussem, Ideas Pertaining to a Pure Phenomenology and to a Phenomenological Philosophy, trans. F. Kersten (Dordrecht: Kluwer Academic Publishers, 1983), 216.
18. The Critique of Theological Reason(Cambridge: Cambridge University Press, 2000).
19. R. Sokolowski, Introduction to Phenomenology(Cambridge: Cambridge University Press, 2000), 17–21.
20. A. T. Peperzak, To The Other(Purdue: Purdue University Press, 1993), 159, n.26.
21. Marion, In Excess, 23.
22. Johan F. Goud, Emmanuel Levinas und Karl Barth: Ein religionsphilosophischer und ethischer Vergleich(Bonn: Bouvier Verlag, 1992).
23. Dorothee C. vonT ippelskirch, Liebe von fremd zu fremd:Menschlichkeith desMenschen und Göttlichkeith Gottes bei Emmanuel Levinas und Karl Barth(Freiburg/München: Verlag Karl Alber, 2002).
24. B. Lonergan, Method in Theology(London:Darton, Longman and Todd, 1975), 238
25. Michele Saracino, On Being Human: A Conversation with Lonergan and Levinas(Milwaukee:MarquetteUniversity Press, 2003).
26. Lonergan, Method, 3.
27. K. Rahner, Spirit in the World(London: Sheed and Ward, 1994).
28. J. Maréchal, Le Point de la départ de la métaphysique, I(Brussels: Editions Universelles, 1944), 12.
29. Rohner, Spirit, 75.
30. Marion, In Excess, 27.
31. Jean-Luc Marion, Jean-Louis Chrétien and Michel Henry, but whose ancestry can be traced to the influence of Levinas’ Totality and Infinity’ (Radical Philosophy, Jan/Feb 2003).
32. S. Smith, ‘Reason as One for Another: Moral and Theoretical Argument’, in Face to Face with Levinas, ed. R. Cohen (Albany: State University of New York Press, 1986), 53.
33. J. Derrida, Violence and Metaphysics(Chicago: Chicago University Press, 1978), 312, n.7.
34. Cf. R. J. Bernstein, ‘Evil and the Temptation to Theodicy’, in The Cambridge Companion to Levinas, ed. S. Critchley and R. Bernasconi (Cambridge: Cambridge University Press, 2002), 252.
35. E. Levinas, Éthique comme philosophie première(Paris: Éditions Payot et Rivages, 1998), 107–9.
36. Dominique Janicaud, The Theological Turn in French Phenomenology(New York: Fordham University Press, 2000).
37. Marion, In Excess, 28.
38. Henry, Le Christianisme, 32.
39. J. Bloechl, Liturgy of the Neighbor(Pittsburgh: Duquesne University Press, 2000), 7–8.
40. L.-M. Chrétien, L’Appel et la réponse(Paris: Éditions de Minuit, 1992), 11.
41. K. Rahner, Hearer of the Word(New York: Continuum, 1994).
42. A. Carr, The Theological Method of Karl Rahner(Missoula: Scholars Press, 1977), 92.
43. Janicaud, Theological Turn, 39.
44. Levinas, Is it Righteous to be? Interviews with Emmanuel Levinas, ed. Jill Robbins (Stanford: Stanford University Press, 2001).
45. R. Burggraeve, ‘The Bible gives to Thought: Levinas on the Possibility and Proper Nature of Biblical Thinking’, in J. Bloechl (ed.), The Face of the Other and the Trace of God: Essays on the Philosophy of Emmanuel Levinas(New York: Fordham University Press, 2000), 166.
46. S. Carmy and D. Shatz, ‘The Bible as a Source for Philosophical Reflection’, in Frank and Leaman (eds.), History of Jewish Philosophy, 16.
47. R. Burggraeve and A. Anckaert, De Vele Gezichten van het Kwaad: Meedenken in het spoor van Emmanuel Levinas(Leuven: Acco, 1996), 181–2, 187.
48. R. A. Cohen, Ethics Exegesis, and Philosophy(Cambridge: Cambridge University Press, 2001), 124, n.5.
49. Cohen chapter on ‘Post-Modern Jewish Philosophy’ in Frank and Leaman, History of Jewish Philosophy, 880.
50. R. Burggraeve, The Wisdom of Love in the Service of Love: Emmanuel Levinas on Justice, Peace, and Human Rights(Marquette: Marquette University Press, 2002).
51. Cohen, Ethics and Exegesis, 125.
52. R. Kearney, ‘Interview with Emmanuel Levinas’, in Cohen, Face to Face with Levinas(Albany: State University of New York, 1986), 18.
53. R. A. Cohen, Elevations: The Height of the Good in Rosenzweig and Levinas(Chicago: Chicago University Press, 1994), 120.
54. M.-A. Lescourret, Emmanuel Levinas(Paris: Flammarion, 1994), 92.
55. J. Kosky, Levinas and the Philosophy of Religion(Bloomington: Indiana University Press, 2001), xiv.
56. Kosky, Levinas, xix.
57. R. Gibb, Correlations in Rosenzweig and Levinas(Princeton: Princeton University Press, 1992), 10.
58. F. Ciaramelli, ‘The Posteriority of the Anterior’, Graduate Faculty Philosophy Journal, 20/2–21/1, (1997): 409 ff.
59. Tamra Wright, The Twilight of Jewish Philosophy(Amsterdam: Harwood Academic Publishers, 1999).
60. Kearney, in Cohen, Face to Face with Levinas, 29.
61. Wright, Twilight of Jewish Philosophy, 41.
62. Carmy and Shatz, ‘TheBible as a Source for PhilosophicalReflection’, in Frank and Leaman, History of Jewish Philosophy(London: Routledge, 1996), 16.
63. R. Burggraeve, ‘The BibleGives to Thought’, in Jeffrey Boechl, The Face of the Other and the Trace of God: Essays on the Philosophy of Emmanuel Levinas(New York: Fordham University Press, 2000), 16.
64. Carmy and Shatz, ‘The Bible as a Source’, 13–37.
65. David Novak, ‘The Talmud as a Source for Philosophical Reflection’, in Frank and Leaman, History of Jewish Philosophy, 62–80.
66. Carmy and Shatz, ‘The Bible as a Source’, 13–14.
67. The Infinite Conversation(Minneapolis: The University of Minnesota Press, 1993), 441, c VII, n.1.
68. Marion, In Excess, 24.
69. Kosky, Levinas, xiii.
70. Janicaud, Theological Turn, 43.
71. Kosky, Levinas, xx.
72. Wright, Twilight of Jewish Philosophy, 71.
73. S. E. Balentine, The Hidden God(Oxford: Oxford University Press, 1984), 120.
74. Paul Moyaert, ‘On Faith and the Experience of Transcendence’, in I. L. Bulhof and L. ten Kate (eds.), Flight of the Gods(New York: Fordham University Press, 2000), 381.
75. K. Rahner, ‘Theology of Hope’, in Theological Investigations, X (London: Darton, Longman and Todd, 1973), 254
76. M. Blanchot, The Infinite Conversation, trans. S. Hanson (Minneapolis: University of Minnesota Press, 1993), 41.
77. Balentine, The Hidden God, 123.
78. C. Westermann, ‘The Role of Lament in the Theology of the Old Testament’ (Interpretation, 28 1974): 26.
79. W. Brueggemann, ‘From Hurt to Joy, From Death to Life’ (Interpretation, 28 1974): 7.
80. Balentine, The Hidden God, 124.
81. J. Bloechl, Liturgy of the Neighbour (Pittsburgh: Duquesne University Press, 2000), 4.
82. Balentine, The Hidden God, 135.
83. Leora Batnitzky, ‘On the Suffering of God’s Chosen’, in T. Frymer-Kensky et al. (eds.), Christianity in Jewish Terms(Boulder: Westview Press, 2000), 205.
84. Balentine, The Hidden God, 175.
85. Zvi Kolitz, Yosl Rakover Talks to God(London: Jonathan Cape, 1999), 3–4.
86. ‘Loving the Torah more than God’, in Yosl Rakover Talks to God, 80–1.
87. G. Agamben, Remnants of Auschwitz(New York: Zone Books, 1999)
88. E. Berkovits, Faith after the Holocaust(New York: Ktav, 1973), 136.
89. Judaism, no. 199, vol. 50/3 (Summer 2001): 341–50.
90. Kolitz, Yosl Rakover Talks to God, 9–10.
91. Berkovits, Faith after the Holocaust, 136.
92. Kolitz, Yosl Rakover Talks to God, 18.
93. Moyaert, ‘On Faith’, 381–2.
94. Kolitz, Yosl Rakover Talks to God, 18.
95. Difficult Freedom, 163
96. Batnitzky, ‘On the Suffering of God’s Chosen’, 215.
97. R. Rubenstein, After Auschwitz: Radical Theology and Contemporary Judaism(New York: Bobbs-Merrill, 1966), 153.
98. ‘On the Suffering of God’s Chosen’, 218.
99. Dominique Janicaud, The Theological Turn in French Phenomenology(New York: Fordham University Press, 2000), 22.
100. Heidegger Being and Time(London: Harper and Row, 1962 – hereafter BT) which was ‘Dedicated to Edmund Husserl in friendship and admiration, at Todtnauberg in Baden, Black Forest, 8 April, 1926’.
101. M. Gelven, A Commentary on Heidegger’s ‘Being and Time’(New York: Harper and Row, 1970).
102. Cf. Heidegger, Sein und Zeit, §69.
103. Heidegger, Being and Time, trans. J. Stambaugh (New York: SUNY, 1996).
104. Heidegger, Sein und Zeit, §68.
105. E. Levinas, Quelques réflexions sur la philosophie de l’hitlérisme(Paris: Éditions Payot et Rivages, 1997), 25–6.
106. Being and Time, 120.
107. Marion, In Excess, 89.
108. D. Franck, Chair et corps: Sur la phénomenologie de Husserl(Paris: Éditions de Minuit, 1981), 95.
109. Marion, In Excess, 82–103.
110. Marion, In Excess, 99.
111. Michel Henry, ‘Le Christianisme: une approche phénomenologique’, 30–1, in Philippe Capelle (ed.), Phénoménologie et Christianist chez Michel Henry, (Paris: Editions du Cerf, 2004).
112. C’est moi la Verité. Pour une philosophie de christianisme(Paris: Éditions du Seuil, 1996).
113. Incarnation. Une philosophie de la Chair(Paris: Éditions du Seuil, 2000).
114. C. Reed, The Problem of Method in the Philosophy of Emmanuel Levinas, Ph.D. Dissertation, Yale University, 1983 (Ann Arbor: University Microfilms International), v–vi.
115. Michel Henry, I am the Truth: Toward a Philosophy of Christianity(Stanford: Stanford University Press, 2003).
116. Otherwise than Being, 12–13.
117. Otherwise than Being, 150.
118. Robert Burns, Tam o’ Shanter, in J. A. Mackay, Complete Works of Robert Burns(Alloway: Alloway Publishing Ltd, 1986), 411.
119. David Ford, Self and Salvation(Cambridge: Cambridge University Press, 1999).
120. Jean-Louis Chrétien, Call and Response(New York: Fordham University Press, 2004).
121. Levinas, Difficult Freedom, 121.
122. M. Purcell, ‘Leashing God with Levinas: Tracing a Trinity with Levinas’, Heythrop Journal, 40 (1999): 301–18.
123. Levinas, ‘Introduction’ to Totality and Infinity.
124. David Held, Introduction to Critical Theory: Horkheimer to Habermas(London: Hutchinson, 1987), 254.
125. Habermas, ‘Technology and Science as “Ideology”’, in Towards a Rational Society(London: Heinemann, 1980), 91.
126. Levinas, HO, 25–6.
127. ‘Meaning and Sense’, in Collected Philosophical Papers, 91.
128. I amthe Truth: Toward a Philosophy of Christianity, 33.
129. B. Forthomme Une Philosophie de la Transcendence: La métaphysique d’Emmanuel Levinas(Paris: J. Vrin, 1979).
130. JeanWahl in ‘Subjectivité et transcendance’, Bulletin de la Societé Franc¸aise de Philosophie 1937: 162.
131. Stephen J. Duffy, The Graced Horizon: Nature and Grace in Modern Catholic Thought(Collegeville: Liturgical Press, 1992), 98.
132. K. Rahner, ‘Nature and Grace’, in Theological Investigations, IV (London: Darton, Longman, and Todd, 1966), 169.
133. ‘Concerning the Relationship between Nature and Grace’, in Theological Investigations, I (London: Darton, Longman and Todd, 1961).
134. J. Maréchal, Le Point de départ de la métaphysique: lec¸ons sur le développement historique et théorique du problème de la connaissance, V: Le Thomisme devant la philosophie critique (Brussels: Éditions Universelles, 1949).
135. Maréchal, Le Point de départ, 419.
136. Rahner, ‘Nature and Grace’, 169.
137. Rahner, ‘Concerning the Relationship between Nature and Grace’, 310.
138. Rahner, ‘Nature and Grace’, 185.
139. Rahner, ‘Concerning Nature and Grace’, 300.
140. Rahner, ‘Nature and Grace’, 186.
141. H. de Lubac, Le Mystère du surnaturel(Lyon-Fourvière: Éditions Montaigne, 1965), 49.
142. De Lubac, Surnaturel(Paris: Aubier-Montaigne, 1946), 486–7; 489, n.1.
143. Rahner, ‘Concerning Nature and Grace’, 303.
144. de Lubac, Le Mystère, 142, n.1.
145. Rahner, ‘Concerning Nature and Grace’, 317.
146. De Lubac, Le Mystère, 257.
147. Levinas, ‘Réflexions sur la “technique” phénoménologique’, in En découvrant l’existence avec Husserl et Heidegger(Paris: J. Vrin, 1988), 115.
148. d’Emmanuel Levinas’, in Jacques Rolland (ed.), Les Cahiers de la nuit surveilée: E. Levinas(Lagrasse: Editions Verdier, 1984), 141.
149. Faessler, ‘L’Intrigue du tout-autre’, 141.
150. Levinas, ‘LeNom deDieu d’après quelques textes talmudiques’, in L’Audel` a du verset(Paris: Éditions de Minuit, 1982), 157.
151. Faessler, ‘L’Intrigue du tout-autre’, 140.
152. J. Bloechl, Liturgy of the Neighbour(Pittsburgh: Duquesne University Press, 2000), 11.
153. Louis Bouyer, The Liturgy Revived: A Doctrinal Commentary on the Conciliar Constitution on the Liturgy(London: Darton, Longman and Todd, 1965), 42
154. Levinas, Nine Talmudic Readings, 42.
155. L Bouyer, The Liturgy Revived, 46, commenting upon SC, para. 8.
156. Catechism of the Catholic Church(London: Geoffrey Chapman, 1999), §1069. In French, ‘Le mot “liturgie” signifie originellement “oeuvre publique”, “service de la part/en faveur du peuple”. Dans la tradition chrétienne il veut signifier que le Peuple de Dieu prend part à “l’oeuvre de Dieu” (Cf. Jn.17:4). Par la liturgie, le Christ, notre Rédempteur et Grand Prˆetre, continue dans son E´glise, avec elle et par elle, l’oeuvre de notre rédemption.’
157. Catéchisme de l’E´gslise Catholique, Texte typique latin (Citta de Vaticano: Libreria Editrice Vaticana, 1992; Paris:Mame/Plon, 1992), §1067
158. Irené-Henri Dalmas, Initiation à la liturgie, Series La Pierre-qui-Vire (Paris: Desclée de Brouwer, 1960).
159. J. Jungmann, ‘Liturgy’, in Encyclopaedia of Theology: A Concise Sacramentum Mundi(London: Burns and Oates, 1975), 851.
160. Dictionnaire étymologique de la langue grecque(Paris: Librairie C. Vlincksieck, 1938).
161. The Unforgettable and the Unhoped for(Fordham: Fordham University Press, 2002).
162. L’Inoubliable et l’inespéré(Paris: Desclée de Brower, 2000).
163. M. Blanchot, The Space of Literature(Lincoln and London: University of Nebraska Press, 1982), 13, 21.
164. Blanchot, The Space of Literature, 21–2.
165. Chrétien, The Unforgettable and Unhoped for, 15–16.
166. J. Derrida, Given Time(Chicago: University of Chicago Press, 1994).
167. Derrida, Given Time, 57.
168. Derrida, ‘At This Very Moment in This Work Here I Am’, in R. Bernasconi and S. Critchley (eds.), Re-Reading Levinas(London: The Athlone Press, 1991), 11–48.
169. J.-L. Marion, God without Being(Chicago: ChicagoUniversity Press, 1991).
170. Idol and Distance(New York: Fordham University Press, 2001).
171. Robyn Harper Rethinking God as Gift: Marion, Derrida, and the Limits of Phenomenology(New York: Fordham University Press, 2001).
172. Derrida, Given Time, 28.
173. Blanchot, The Infinite Conversation(Minneapolis: University of Minnesota Press, 1991), 73.
174. Derrida, Given Time, 31.
175. Derrida, ‘At This Very Moment in This Work Here I Am’, 11–48.
176. J.-L. Chrétien, The Unforgettable and the Unhoped for(New York: Fordham University Press, 2002), 29.
177. Levinas, ‘A Man-God?’ in Entre nous, 53–63.
178. K. Marx, Contribution to the Critique of Hegel’s Philosophy of Right, in On Religion(Chico: Scholars Press, 1964), 50.
179. R. P. Blum, ‘Emmanuel Levinas’s Theory of Commitment,’ Philosophy and Phenomenological Research, vol. 44, no. 2 (1983): 167.
180. M. Blanchot, The Writing of the Disaster(Lincoln: University of Nebraska Press, 1986), 25.
181. Levinas, Of God who Comes to Mind, 82.