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Download Levinas, Law, Politics by Marinos Diamantides PDF

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By Marinos Diamantides

Emmanuel Levinas' re-formulation of subjectivity, accountability and the nice has noticeably prompted post-structuralist notion. Political and criminal concept, notwithstanding, have purely marginally profited from his ethical philosophy. Levinas' subject of one's endless accountability for the opposite has usually been romanticized by way of a few advocates of multiculturalism and average justice.

In this quantity, political theorists, philosophers and felony students severely interact with this idealization of Levinas’ ethics. The authors express that his an important formula of the belief of 'the different in me' doesn't provide a brief remedy for modern day nationalist, racist and non secular divides. Nor does his proposal of anarchic accountability offer rapid aid for the affliction of facing concerns of existence and demise. The rebelliousness of Levinas' concept is rediscovered right here and used to problem preconceptions of social, criminal and person responsibility.

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A familiar source of grounding . . [namely] . . the “feelings” of the subject who feels, the physicality of a subject’s body, ultimately to the body as universal nature’, as quoted by Myrsiades, L et al. (eds), Un-Disciplining Literature: Literature, Law and Culture, (New York: Peter Lang, 1999), p 172. With regard to Lyotard’s ‘feeling of being correct’ we can further say that it is a substitute for Kant’s ‘imagination’ and the figure of ‘genius’ as that which unifies noumena and phenomena in Kant’s third Critique of Judgment.

He argues both for the relevance of Levinas’s ideas to our doctrinal, no less than our philosophical, understanding of legal principles; and at the same time he insists that Levinas’s own understanding of law, merely as positive law, needs to be corrected if this consummation is to be achieved. In particular he recounts the history of the rise and fall of legal proximity as a central consideration in Australian negligence law at around the same time as Levinas was developing his ideas. The legal and Levinasian notions of proximity, he argues, are close when the courts reflect on the actual connection between parties that might found a duty of care without reducing it to some formularised criterion of liability; when the courts consider responsibility ‘as a predicament not as a choice’, for example when they consider the parties’ responsibility and vulnerability to phenomena of which they might be entirely unconscious.

28 Indeed, following Levinas’s logic, when interiority is thought of without vulnerability and exposition, as in Kantian autonomy for example, it is effectively denied the possibility of speech because every possible word becomes a word already said and every possible question becomes a rhetorical question that already has inside itself the answer. With this we come to what Levinas fearfully referred to as the space of the politics ‘left to itself ’. If ‘politics’ is understood as such it is a politics where it is really impossible to take the floor.

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