By Richard A. Cohen

Emmanuel Levinas (1906-96) is now commonly considered as an enormous ecu ethical thinker profoundly formed through his Jewish historical past. A student of Husserl and Heidegger, Levinas pioneered new kinds of Biblical interpretation. Richard A. Cohen's publication expands on Levinas' paintings to discover broader questions of interpretation in moral pondering. Levinas' perspectives of philosophy are thought of in serious distinction to substitute modern methods, comparable to these present in smooth technology, psychology, Nietzsche, Freud, Husserl, Heidegger, Sartre and Derrida. Cohen explores a way of philosophizing that he phrases "ethical exegesis."

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Bergson and the emergence of an ecological age  medieval worldview and replaces it with a modern one. ’’ () ‘‘By declaring that God has the attribute of extension as well as of thought, Spinoza has thus removed the break in the principle of the homogeneity of nature. ’’ () ‘‘By denying design and purpose in God Spinoza has thus removed the break in the principle of the uniformity of the laws of nature. ’’ () ‘‘Spinoza’s insistence upon the complete inseparability of soul from body has thus removed another break in the homogeneity of nature.

Can this Bergson be the same Bergson who is hardly remembered today, as he was already almost forgotten in pre-World War Two France? What, then, is Bergson’s proper place in the spiritual history of the West, that is to say: what did he accomplish? To anyone familiar with the history of Western philosophy, or with philosophical histories of that history, what is striking about the above claims regarding the who’s who of philosophical greatness is not the appearance of such names as Socrates, Plato, Kant, Descartes, Hegel, or Heidegger, who are ‘‘regulars’’ in such estimates, but rather the appearance of Bergson, who is not.

It is an intimacy more intimate, to be 7 Emmanuel Levinas, Time and the Other and Additional Essays, trans. Richard A. Cohen (Pittsburgh: Duquesne University Press, ), p. . Introduction  sure, than the strangeness of encounters with strangers, but it is also more intimate, at least to begin with, than the familiarity that follows from introductions. The family is more ‘‘closely knit,’’ we say, ‘‘tighter,’’ more immediate, more oneself, than the relationships we enter into mediated by introductions.

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