| Popis: |
espite his final call for peace and “the wisdom of love”, Emmanuel Levinas inevitably spoke of violence, and perhaps spoke even more of it. His call for infinite responsibility is actually crystallized through discourse on violence and suffering. We may say that these themes served as catalysts to the standing theory and, ethically, to any responsible Self. Violence, at least as a concept, poses itself as a significant presence to Levinas’ plantilla while it reaches unexplored dimensions that await phenomenology and vital thought. As a part of his ethical proposal, understanding violence becomes important so that the Self may go beyond it while reaching the Other. Proving this claim furthers me to raise three particular issues. 1) Violence was a part of the human condition when Levinas was brewing his intellectual project. The mind “grew” from 1920s to 60s which historically resulted in countless conflicts among societies and/or states coming from different political inclinations and offending persons and even races. He wrote |
