Rebuilding the Feminine in Levinas's Talmudic Readings

This study presents a reconsideration of Levinas’s concept of the feminine. This reconsideration facilitated by a philosophically informed analysis of Levinas’s Talmudic readings on that subject. The innovation of this research is based on the methodology which combined the two corpuses of Levinas’ writings as important parts of his thought. Two main phenomena are derived from Levinas’ Talmudic readings and arouse main principles of his ethics. In the hearth of the discussion on Eros stated the differentiation of feminine and masculine in Levinas’ thought, and its implication of gender and Ethics of otherness. In the center of Levinas’ terminology of maternity stated his phenomenology of pregnancy, and its ethical implication on responsibility to the other. The extreme responsibility committed to the subject since there is a immanent conflict between parents and their child. The characters of Leivnas’ discussion which described here are obligating the reconsideration of the philosophical question: are Levinas’ concepts of the feminine exclusive to the women? The subjects of Levinas’s exploration of the feminine, in this view, emerge from his Talmudic readings, but his phenomenological analysis of those very subjects goes beyond what can be found in those readings. Analyzing the meaning of the difference between the sexes—the topic of one of the Talmudic readings—leads Levinas to a wider phenomenological treatment of the status of woman that does not bypass the feminine voice. Delving into the Talmudic concept of rodef (persecutor) as applied to the relationship of fetus and mother leads Levinas to a phenomenological analysis of the concept of maternity and readiness to accept responsibility (even suffering) for the Other. Those two discussions lead us to a rereading of Levinas’s essay “Phenomenology of Eros” and enable us to rebut the charge that in that essay Levinas presents only a masculine voice. Levinas’s concept of “responsibility” will be seen to resemble the feminist psychologist Carol Gilligan’s concept of “care.” We must then reconsider whether Levinas’s concept of the feminine is exclusively the domain of women

Phenomenology of Pregnancy, Maternity and Parenthood in the Writings of R. Joseph Soloveitchik and Emmanuel Lévinas

This article aims to explore the philosophical meaning of pregnancy and maternity in the writ-ings of R. Soloveitchik and Emmanuel Lévinas. They both make a phenomenological enquiry into these phenomena, by looking on the biological aspect and the emotional aspects. R. Solove-itchik suggests a spiritual interpretation concerning the meaning of pregnancy, which is both biological and spiritual. He attempts to differentiate between the natural parenthood and the spiritual parenthood. Lévinas gives us the philosophical observation through the phenomenolog-ical research of pregnancy, motherhood and parenthood. For him, this inquiry may be revealed as an ethical occurrence that demand responsibility. Perhaps this is one of the unique dimensions of modern Jewish philosophy, looking towards the religious texts with modern philosophical method and modern philosophy theories. Reading carefully the biblical story of Genesis on the notion of birth and maternity, raises textual questions and cultural questions. For Lévinas and R. Soloveitchik these questions can open the door to new philosophical inquiry

The Challenge of Sustainability: A New Covenant for Humanity

Never has humanity experienced so palpably and unambiguously a feeling of collective fate. The common experience of facing danger and suffering disrupts our faith in life and evokes questions of meaning and existence. Humanity facing the challenge of sustainability: global warming, climate change, new viruses, pandemics, and the new technology – Artificial Intelligence. From East to West, people find themselves in fear and exposed to the questions of their fate and real suffering. Nature demands that humankind join hands in the battle against ecological problems. The awareness of the collective fate that has been forced upon us, has the potential to mark a new kind of partnership for humanity as a whole. Jewish tradition tried to teach human beings that their mission in life is to turn fate into destiny, to turn a passive existence into an active one – to move from being an object dictated to by powers greater than he or she, to a subject who determines his or her own path and meaning in the world. The readiness of humanity to enter into the covenant of fate—the willpower of individuals to take responsibility for the community, to join together in times of distress, out of a sense of obligation and responsibility—is worthy of honor and recognition