By Lévinas, Emmanuel; Lévinas, Emmanuel; Fagenblat, Michael
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Extra info for A covenant of creatures : Levinas's philosophy of Judaism
58 But if Levinas thinks that the deposits of revelation are only philosophically relevant when ex-appropriated—“the idea no longer belongs to you”—there follows the inevitable question, first posed by Judaism’s greatest ex-appropriator: “Then what advantage has the Jew? ” (Rom. 3:1). If, as Levinas and Paul think, the purpose of revelation points beyond the observance of the Law, does this not render the Law an obstacle to the fulfillment of the Word? Should the Law not be discarded in light of the new epiphanic event, whether that event is called Christ or the Other?
65 Levinas’s fundamental move, like Paul’s, is to ex-appropriate the Torah of the Jews through a midrash addressed to anyone responsive to it, which thereby creates a new addressee of the message entrusted to the Jews. This new Israel in no way invalidates, much less terminates, “Jewish identity” or its constitutive relationship to law, ritual, and memory. ” 66 Less precise is his view that “Levinas is universalizing Judaism,” since it is more a matter of sharing the ethical sense of the logia of the Jews with anyone than of applying it to everyone without regard for their particular points of view.
12:5), a maker of poststructuralist souls, and a ba’al teshuva, a master of post-Holocaust return and repentance, confirms this estimation. In the wake of the failure of Christian and philosophical enlightenments to realize universality without exterminating difference, it became a matter of affirming brute difference as a mode of resistance. 17 In an incisive analysis, Jeffrey Kosky took issue with those commentators who sought to lay claim to Levinas as a Jewish thinker somehow speaking from outside philosophy.
A covenant of creatures : Levinas's philosophy of Judaism by Lévinas, Emmanuel; Lévinas, Emmanuel; Fagenblat, Michael