Bloomington, IN: Indiana University Press. Transcendence and self-transcendence: on God and the soul. The Harvard Theological Review, 66(3), 311–329. Time’s struggle with space: Kierkegaard’s understanding of temporality. The last trial: on the legends and lore of the command to Abraham to offer Isaac as a sacrifice: the Akedah. Kierkegaard and Levinas: ethics, politics, and religion. God and the Other: ethics and politics after the theological turn. Existential appropriations: the influence of Jean Wahl on Levinas’s Reading Of Kierkegaard. What about Isaac? Rereading Fear and Trembling and rethinking Kierkegaardian ethics. Kierkegaard and Levinas: the subjunctive mood. Levinas’s philosophy of time: gift, responsibility, diachrony, hope. Continental Philosophy Review, 40, 331–347. Ethical alterity and asymmetrical reciprocity: a Levinasian reading of Works of Love. Perkins (Ed.), International Kierkegaard commentary: Fear and Trembling and Repetition. Knights of faith and resignation: reading Kierkegaard’s Fear and Trembling. Albany, NY: State University of New York Press. Evanston, IL: Northwestern University Press. Princeton, NJ: Princeton University Press. The responsibility of irresponsibility: taking (yet) another look at the Akedah. Hearing, patiently: time and salvation in Kierkegaard and Levinas. Singularité et Responsabilité: Kierkegaard, Simone Weil, Levinas. Conway (Ed.), Kierkegaard’s Fear and Trembling: A Critical Guide (pp. Fear and Trembling’s attunement as Midrash. International Journal for Philosophy of Religion, 67, 1–15. Returning (to) the gift of death: violence and history in Derrida and Levinas. Love’s grateful striving: a commentary on Kierkegaard’s Works of Love. The greatest commandment? Religion and/or ethics in Kierkegaard and Levinas. Baltimore: Johns Hopkins University Press.ĭudiak, J. Religion and violence: philosophical perspectives from Kant to Derrida. Chicago: University of Chicago Press.ĭe Vries, H. London: Continuum International.ĭerrida, J. Kierkegaard’s Fear and Trembling : a reader’s guide. Ethical responsibility and the existence of the people of Israel. Ithaca, NY: Cornell University Press.īoehm, O. Eating Beauty: the Eucharist and the spiritual arts of the Middle Ages. The key to the argument is seeing the need to substitute for the spatial dichotomy ‘interior/exterior,’ which results in so much trouble when comparing Levinas and Kierkegaard, the temporal contraries ‘giving up’ and ‘getting back.’Īstell, W. The ethics corresponding to this-an ethics of neighbor love superseding the ‘social morality’ that Silentio, following Hegel, calls the ‘ethical’-would then be the same dynamic of time-consciousness transformed by passionate inwardness into one’s neighbor-relation. I show that Kierkegaardian faith can be viewed as the dynamic of time-consciousness transformed by passionate inwardness into one’s God-relation-that is, converted into a certain religious mode of life. It is also the dynamic of time consciousness, which for Levinas is fundamentally ethical. The two relations are defined by an intimate mutual tension, a dynamic of passionate inwardness that responds to the immediate demands of the neighbor as fully as the ethics that Levinas notoriously accuses Kierkegaard of having ignored. This paper will argue, however, that the Akedah, or ‘binding’ of Isaac, as Kierkegaard’s pseudonym, Johannes de Silentio, depicts it, binds Abraham to Isaac in a revitalized neighbor relation that is not at all subordinate, in any simple way, to Abraham’s God-relation. Most readings of Kierkegaard’s Fear and Trembling take its account of the Abraham and Isaac story to imply fairly obviously that duty towards God is absolutely distinct from, and therefore capable of superseding, duty towards neighbor or son.
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