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War and the Hellenic Splendor of Knowing: Levinas, Euripides, Celan

War and the Hellenic Splendor of Knowing: Levinas, Euripides, Celan HE TERM THE OTHER is continually evoked in contemporary literary and cultural criticism. Mineke Schipper, a scholar of African and comparative literature, has remarked on the “Western multinational Otherness industry” that has developed in recent years. Schipper goes on to observe that the term the Other has become “so fashionable in [the] Western academy that words such as ‘difference’ and ‘Otherness’ have come to function—in the words of Edward Said . . . —as a talisman, serving to guarantee political correctness” (Schipper 2, referring to Said 213). While the Otherness industry is indeed in high gear, the term the Other has gone remarkably unexamined. It seems to have lost its moorings in—or has flatly rejected the reality of—the intersubjective encounter, as discussed by Martin Buber and especially Emmanuel Levinas, who is surely one of the most influential of contemporary philosophers. Levinas, whose work participates in the phenomenological tradition of philosophical analysis, was a student of Husserl and Heidegger and was the revered teacher of such important modern (or postmodern) thinkers as Jacques Derrida. Alarmed by the apparent complicity of the most sophisticated philosophical speculations on the nature of Being with ethical turpitude and indifference, as evidenced by Heidegger’s http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Comparative Literature Duke University Press

War and the Hellenic Splendor of Knowing: Levinas, Euripides, Celan

SHANKMAN, STEVEN
Comparative Literature , Volume 56 (4) – Jan 1, 2004
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Publisher
Duke University Press
Copyright
Copyright 2004 by University of Oregon
ISSN
0010-4124
eISSN
1945-8517
DOI
10.1215/-56-4-347
Publisher site
See Article on Publisher Site

Abstract

HE TERM THE OTHER is continually evoked in contemporary literary and cultural criticism. Mineke Schipper, a scholar of African and comparative literature, has remarked on the “Western multinational Otherness industry” that has developed in recent years. Schipper goes on to observe that the term the Other has become “so fashionable in [the] Western academy that words such as ‘difference’ and ‘Otherness’ have come to function—in the words of Edward Said . . . —as a talisman, serving to guarantee political correctness” (Schipper 2, referring to Said 213). While the Otherness industry is indeed in high gear, the term the Other has gone remarkably unexamined. It seems to have lost its moorings in—or has flatly rejected the reality of—the intersubjective encounter, as discussed by Martin Buber and especially Emmanuel Levinas, who is surely one of the most influential of contemporary philosophers. Levinas, whose work participates in the phenomenological tradition of philosophical analysis, was a student of Husserl and Heidegger and was the revered teacher of such important modern (or postmodern) thinkers as Jacques Derrida. Alarmed by the apparent complicity of the most sophisticated philosophical speculations on the nature of Being with ethical turpitude and indifference, as evidenced by Heidegger’s

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Comparative Literature – Duke University Press

Published: Jan 1, 2004

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