Rozemund Uljée – författare

Highlights the extent to which the two thinkers share a common philosophical framework, while also demonstrating how Levinas shifts the orientation of philosophical thinking from truth to justice.Tracing the relationship between truth and justice as articulated by Heidegger and Levinas, Rozemund Uljée presents the relation between the two thinkers as a subtle, profound, and complex rapport, which includes both their proximity and radical difference. This rapport is conceived not as a confrontation, but rather as a transformation, as Levinas's notion of justice does not renounce Heidegger's account of truth and its deployment. Thinking Difference with Heidegger and Levinas shows how the ethical relation transforms the essence and task of philosophy in its entirety, since it shifts the orientation of philosophy and the task of thinking from its concern with truth as ground or foundation to a question of justice. As a result, philosophy is no longer riveted to Being and its truth, but answers to the call for justice and must be conceived of as infinite commencement, where its impossibility to totalize meaning ensures that it remains open to the alterity of transcendence.

Highlights the extent to which the two thinkers share a common philosophical framework, while also demonstrating how Levinas shifts the orientation of philosophical thinking from truth to justice.Tracing the relationship between truth and justice as articulated by Heidegger and Levinas, Rozemund Uljée presents the relation between the two thinkers as a subtle, profound, and complex rapport, which includes both their proximity and radical difference. This rapport is conceived not as a confrontation, but rather as a transformation, as Levinas's notion of justice does not renounce Heidegger's account of truth and its deployment. Thinking Difference with Heidegger and Levinas shows how the ethical relation transforms the essence and task of philosophy in its entirety, since it shifts the orientation of philosophy and the task of thinking from its concern with truth as ground or foundation to a question of justice. As a result, philosophy is no longer riveted to Being and its truth, but answers to the call for justice and must be conceived of as infinite commencement, where its impossibility to totalize meaning ensures that it remains open to the alterity of transcendence.

Essays addressing, from various angles, the relationship between Europe and philosophy in today's crisis-ridden contexts such as xenophobia and migration.Reimagining Europe comprises a series of contributions which address, in various ways, the relationship between Europe and continental philosophy/phenomenology. Europe is in crisis: a crisis that no longer designates a moment of decision, a critical point between a before and an after, but a state, a permanent mode of being, a constant emergency. At this juncture of Europe, the aporia of language confronts the aporia of history. We cannot speak, we must speak, we shall speak. As such, the contributions all engage with the idea that the question "what is Europe?" must measure up a series of questions, namely: what was it to be? What does it mean to initiate and sustain a project, such as Europe, if only at times, after the fact? The questions of internal and external borders, of homogeneity and coherence, identity and equality, legitimacy and rights, democracy and representation can only be raised insofar as the question of Europe, its destiny, and destination, is raised as a whole.

Essays addressing, from various angles, the relationship between Europe and philosophy in today's crisis-ridden contexts such as xenophobia and migration.Reimagining Europe comprises a series of contributions which address, in various ways, the relationship between Europe and continental philosophy/phenomenology. Europe is in crisis: a crisis that no longer designates a moment of decision, a critical point between a before and an after, but a state, a permanent mode of being, a constant emergency. At this juncture of Europe, the aporia of language confronts the aporia of history. We cannot speak, we must speak, we shall speak. As such, the contributions all engage with the idea that the question "what is Europe?" must measure up a series of questions, namely: what was it to be? What does it mean to initiate and sustain a project, such as Europe, if only at times, after the fact? The questions of internal and external borders, of homogeneity and coherence, identity and equality, legitimacy and rights, democracy and representation can only be raised insofar as the question of Europe, its destiny, and destination, is raised as a whole.

This book explores the relation between Heidegger, Levinas and Derrida by means of a dialogue with experts on the work of these mutually influential thinkers. Each essay in this collection focuses on the relation between at least two of these three philosophers focusing on various themes, such as Alterity, Justice, Truth and Language. By contextualising these thinkers and tracing their mutually shared themes, the book establishes the question of difference and its ongoing radicalization as the problem to which phenomenology must respond.Heidegger’s influence on Derrida and Levinas was quite substantial. Derrida once claimed that his work ‘would not have been possible without the opening of Heidegger’s questions.’ Equally, as peers, Derrida and Levinas commented on and critiqued each other’s work. By examining the differences between these thinkers on a variety of themes, this book represents a philosophically enriching project and essential reading for understandingthe respective projects of each of these philosophers.

This book explores the relation between Heidegger, Levinas and Derrida by means of a dialogue with experts on the work of these mutually influential thinkers. Each essay in this collection focuses on the relation between at least two of these three philosophers focusing on various themes, such as Alterity, Justice, Truth and Language. By contextualising these thinkers and tracing their mutually shared themes, the book establishes the question of difference and its ongoing radicalization as the problem to which phenomenology must respond.

Heidegger’s influence on Derrida and Levinas was quite substantial. Derrida once claimed that his work ‘would not have been possible without the opening of Heidegger’s questions.’ Equally, as peers, Derrida and Levinas commented on and critiqued each other’s work. By examining the differences between these thinkers on a variety of themes, this book represents a philosophically enriching project and essential reading for understandingthe respective projects of each of these philosophers.