Levinas separates the (hu) man from the non (hu) man, using hunger, enjoyment and anxiety to illuminate their relationship

Cosmos and History 3 (1):159-190 (2007)
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Abstract

This paper is part of my journey with Emmanuel Levinas on a dystopic path to the ethical encounter. For the journey, I agree to be Levinas#39;s human subject, to encounter his quot;otherquot;. And he agrees to traverse a path through my world, a world of food and eating. To ready me for the encounter, Levinas tells me the story of his ethics, narratively , and so this paper is unavoidably #39;story#39; too. To preface, then: The ethical encounter is a quot;face to facequot; encounter between a quot;humanquot; subject and an quot;otherquot; . In my encountering the other face to face in the world of food, food production and eating, Levinas tells the story of the violences of my existence- of my #39;eating#39; of the world at the expense of the other. Face to face with the other, I cannot avoid my responsibility for the needs and suffering of the other. In quot;proximityquot; with the other, I am guilty for eating; in proximity, I respond by giving the other quot;bread from [my] mouthquot; . In this first part of the journey, I am hungry, and Levinas leads me through scenes replete with food and eating. He shows me how this world can satiate my needs, but how it will, inevitably and inextricably, leave me, a not-yet ethical human subject, vulnerable and exposed

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Citations of this work

Objects, Elements, and Affirmation of the Ethical.Matthew Z. Donnelly - 2013 - Open Journal of Philosophy 3 (2):285-291.

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References found in this work

Levinas' Notion of the "There Is".Philip N. Lawton Jr - 1976 - Philosophy Today 20 (1):67-76.
Levinas on technology and nature.Adriaan Peperzak - 1992 - Man and World 25 (3-4):469-482.
Good Infinity/Bad Infinity.Danne Polk - 2000 - Philosophy in the Contemporary World 7 (1):35-40.
The Catastrophic “Site and Non-Site” of Proximity.John Caruana - 1998 - International Studies in Philosophy 30 (1):33-46.

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