[FreelandForum] Dieu, la mort et le temps - Auteur Inconnu

[Elmareg]

Dieu, la mort et le temps - Auteur Inconnu
Langue : FRENCH

Deux cours. Les deux derniers professes par Emmauel Levinas en Sorbonne, durant l’annee universitaire 1975- 1976. Deux cours qui sont comme une glose mediative autour de quelques mots : Dieu, la mort, le temps.En ouverture, la mort et le temps. Pour la premiere fois ces deux notions qui parcourent l’oeuvre entiere du philosophe sont longuement explicitees. Parallelement, Levinas renoue avec sa recherche sur le mot Dieu, inversant les termes du diagnostic heideggerien : lorsque la philosophie a confondu, des son origine, Dieu et l’etre, ce n’est pas tant le second qui a ete oublie, c’est d’abord le premier qui a ete eclipse. la tache de la pensee revient alors a liberer Dieu de l’emprise metaphysique.Au final, ces deux textes eclairent sous un autre jour et a partir d’un angle nouveau trois des themes majeurs de la reflexion d’Emmanuel Levinas. Mais ils reviennent aussi, au gre d’une parole vagabonde, sur d’autres notions fondamentales de l’oeuvre : la responsabilite,la patience, le Dire, la transcendance, le temoignage…This book consists of transcripts from two lecture courses Levinas delivered in 1975-76, his last year at the Sorbonne. They cover some of the most pervasive themes of his thought and were written at a time when he had just published his most important–and difficult–book, Otherwise than Being, or Beyond Essence. Both courses pursue issues related to the question at the heart of Levinas’s thought: ethical relation. The Foreword and Afterword place the lectures in the context of his work as a whole, rounding out this unique picture of Levinas the thinker and the teacher.The lectures are essential to a full understanding of Levinas for three reasons. First, he seeks to explain his thought to an audience of students, with a clarity and an intensity altogether different from his written work. Second, the themes of God, death, and time are not only crucial for Levinas, but they lead him to confront their treatment by the main philosphers of the great continental tradition. Thus his discussions of accounts of death by Heidegger, Hegel, and Bloch place Levinas’s thought in a broader context. Third, the basic concepts Levinas employs are those of Otherwise than Being rather than the earlier Totality and Infinity: patience, obsession, substitution, witness, traumatism. There is a growing recognition that the ultimate standing of Levinas as a philosopher may well depend on his assessment of those terms. These lectures offer an excellent introduction to them that shows how they contribute to a wide range of traditional philosophical issues.
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