LEVINAS PEACE AND PROXIMITY PDF

In our previous seminar with Prof. Mamdani we discussed the question of how to deal with the cases of excessive violence and establish justice with respect to post apartheid transition in South Africa. Giving a reference to Levinas in his paper, Mamdani was critical about thinking human wrongs in terms of ethics where the responsibility for excessive violence is seen as belonging to individuals, who need to be punished in order to establish justice that is criminal justice. For Mamdani, however, we need to move away from ethics to politics and establish political justice as a practical necessity of living together. Levinas, on the other hand, emphasize ethics as foundational to justice.

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In our previous seminar with Prof. Mamdani we discussed the question of how to deal with the cases of excessive violence and establish justice with respect to post apartheid transition in South Africa. Giving a reference to Levinas in his paper, Mamdani was critical about thinking human wrongs in terms of ethics where the responsibility for excessive violence is seen as belonging to individuals, who need to be punished in order to establish justice that is criminal justice.

For Mamdani, however, we need to move away from ethics to politics and establish political justice as a practical necessity of living together.

Levinas, on the other hand, emphasize ethics as foundational to justice. My responsibility to the Other is an unconditional responsibility one that preserves the alterity of the Other and not attempting to suppress his difference. Secondly, it might be interesting to think the ways in which Levinas and Hegel master-slave dialectic are telling us different stories about the primordial relation between the self and Other?

In Hegel the relation with the Other is a dialectic, confrontational one, a struggle for recognition where self involve in a battle and destroy the otherness as to see itself in the other? A negative relation to the Other. A move from dialectic, negation to affirmative. What are the implications of this shift from negative to positive perception of the relation with the Other on the ways in which we imagine global political futures?

This potential for violence can be seen in both totalitarian and liberal political regimes, which base themselves on this idea of sameness. But the question of politics and justice becomes important when a third party, enters and disturbs the ethical relation of two, which is not very clear for me.

Those questions give birth to politics and justice, to constitute a just order where claims of each party remain intelligible and equal before the law without suppressing their difference. The question that I would like us to think is about this uneasy and sometimes paradoxical relation between ethics and politics.

What kind of a political order can preserve the Otherness of the Other without eliminating it into Sameness? Do we here imagine a kind of multiculturalism, a form of pluralist politics? Another question that I would like to ask is how Levinas perceives the role of law and what kind of a law universal, local, customary the question of proximity in establishing justice? Living together, sharing together. How this idea of ethics as proximity to the Other produces a particular approach to history?

Peace instead of justice: not taking place in the unthreatening, calm space of the identical in the home of a bourgeois where he is with himself and not disturbed by alterity, but as a relation to alterity, fellowship with the other human where which is shaped by surplus of sociality and love. Your email address will not be published. Law, Justice, and Global Political Futures. Skip to content.

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HARMONIC PROVIEW 7000 PDF

Emmanuel Levinas

What are the philosophical roots of the European ideas about justice and peace, and how do they relate to religious conceptions? The problem of Europe and peace is precisely the problem posed by the contradiction in our consciousness as Europeans. Peace on the basis of the Truth — on the basis of the truth of a knowledge where, instead of opposing itself, the diverse agrees with itself and unites; where the stranger is assimilated; where the other is reconciled with the identity of the identical in everyone. Peace as the return of the multiple to unity, in conformity with the Platonic or Neoplatonic idea of the One. Peace on the basis of the truth, which — marvel of marvels — commands humans without forcing them or combating them, which governs them or gathers them together without enslaving them, which, through discourse, can convince rather than vanquish, and which masters the hostile elements of nature through calculation and the know-how of technology.

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