Nietzsche and Levinas by Bergo Bettina.;Stauffer Jill;

Author:Bergo, Bettina.;Stauffer, Jill;
Language: eng
Format: epub
Tags: Philosophy/Movements/Deconstruction
Publisher: Lightning Source Inc. (Tier 3)
Published: 2012-01-13T16:00:00+00:00

NOTES

1. Bernhard Waldenfels, “Response and Responsibility in Levinas,” in Ethics as First Philosophy: The Significance of Emmanuel Levinas for Philosophy, Literature, and Religion, ed. Adriaan T. Peperzak (New York: Routledge, 1995), 46.

2. Robert Bernasconi, “Before Whom and For What? Accountability and the Invention of Ministerial, Hyperbolic, and Infinite Responsibility,” in Difficulties of Ethical Life, ed. Shannon Sullivan and Denis Schmidt (New York: Fordham University Press, 2008)

3. For an alternative analysis of the relation between Nietzsche’s and Levinas’s approaches to responsibility see Judith Butler, “Giving an Account of Oneself,” Diacritics 31, no.4 (Winter 2001): 22–40, revised in Giving an Account of Oneself (New York: Fordham University Press, 2005), chapter 1.

4. I have borrowed some of my analysis of Nietzsche from another paper: Rosalyn Diprose, “Arendt and Nietzsche on Responsibility and Futurity,” Philosophy and Social Criticism 34, no. 6 (2008): 617–42. The research for both papers was supported by an Australian Research Council Discovery Project grant.

5. For a more detailed discussion of Levinas’s essay “Reflections on The Philosophy of Hitlerism” in relation to Heidegger’s philosophy, see Tina Chanter, “Neither Materialism nor Idealism: Levinas’ Third Way,” in Postmodernism and the Holocaust, ed. Alan Milchman (Amsterdam: Rodopi, 1998), 137–54.

6. For a comprehensive analysis of various meanings of “will to power,” see Mark Warren, Nietzsche and Political Thought (Cambridge, Mass.: MIT Press, 1988), chapter 4; for a comparison of Nietzsche’s idea that will to power is about increased “feeling of power” with that of Hobbes, see Paul Patton, “Nietzsche and Hobbes,” International Studies in Philosophy 33, no. 3 (2001): 99–116.

7. For an account of why this volitional generosity is an insufficient guarantee against the imperialism of sovereign “will to power,” see Rosalyn Diprose, Corporeal Generosity: On Giving with Nietzsche, Merleau-Ponty, and Levinas (Albany: State University of New York Press, 2002), chapter 1.

8. His most explicit statement to the effect that politics closes down the ethical relation to the other can be found in an interview, “Dialogue with Emmanuel Levinas,” in Face to Face with Levinas, ed. Richard A. Cohen (Albany: State University of New York Press, 1986), 29.

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