Essential Vulnerabilities Plato and Levinas on Relations to the Other / Deborah Achtenberg.
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TextPublisher: Northwestern University Press, Description: 1 online resource (226 p.)ISBN: 9780810129948Subject(s): Philosophy / Ethics & Moral Philosophy | PhilosophyGenre/Form: Electronic books.Online resources: View this content on Open Research Library. Summary: In Essential Vulnerabilities, Deborah Achtenberg contests Emmanuel Levinas's idea that Plato is a philosopher of freedom for whom thought is a return to the self. Instead, Plato, like Levinas, is a philosopher of the other. Nonetheless, Achtenberg argues, Plato and Levinas are different. Though they share the view that human beings are essentially vulnerable and essentially in relation to others, they conceive human vulnerability and responsiveness differently. For Plato, when we see beautiful others, we are overwhelmed by the beauty of what is, by the vision of eternal form. For Levinas, we are disrupted by the newness, foreignness, or singularity of the other. The other, for him, is new or foreign, not eternal. The other is unknowable singularity. By showing these similarities and differences, Achtenberg resituates Plato in relation to Levinas and opens up two contrasting ways that self is essentially in relation to others.
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Digital Library
Resources in this library are accessible in digital format e.g. eBooks or eJournals accessible online. |
B395 .A27 2014 (Browse shelf(Opens below)) | Link to resource | Available |
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| B105.W57 O64eb Words of wisdom : | B126 .G65 2005 After Confucius | B128.H86 A2 1975 Hsin-lun (New Treatise) and Other Writings by Huan T'an (43 B.C.-28 A.D.) | B395 .A27 2014 Essential Vulnerabilities | B398.K7 T73 2016 Essays on Plato's Epistemology | B491.E7 R323 2018 Perception in Aristotle's Ethics | B491.L6 A94 2016 The Middle Included |
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In Essential Vulnerabilities, Deborah Achtenberg contests Emmanuel Levinas's idea that Plato is a philosopher of freedom for whom thought is a return to the self. Instead, Plato, like Levinas, is a philosopher of the other. Nonetheless, Achtenberg argues, Plato and Levinas are different. Though they share the view that human beings are essentially vulnerable and essentially in relation to others, they conceive human vulnerability and responsiveness differently. For Plato, when we see beautiful others, we are overwhelmed by the beauty of what is, by the vision of eternal form. For Levinas, we are disrupted by the newness, foreignness, or singularity of the other. The other, for him, is new or foreign, not eternal. The other is unknowable singularity. By showing these similarities and differences, Achtenberg resituates Plato in relation to Levinas and opens up two contrasting ways that self is essentially in relation to others.
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