Jack Marsh

193
Jack Marsh
Lvinas en
Amrique du Nord
aujourdhui.
Trois vagues
et deux coles.
Panorama

Jack Marsh. Lvinas en Amrique du Nord aujourd'hui. Trois vagues et deux

coles, Cahiers dEtudes Lvinassiennes. Vol. 11 (2012): 193-211.
http://www.levinas.fr/cahiers/cahiers.asp
English version w/published pagination below.
Panorama
194
des cercles intellectuels que lon
associe parfois au nom
de philosophie continentale .
La signication de lexpression
de philosophie continentale
a merg dans le courant des annes
1970, autour dun groupe
de philosophes et de thoriciens
dont le style sest inspir de sources
aussi diverses que la phnomnologie
existentielle, la thorie critique
allemande, puis un structuralisme
et un poststructuralisme alors
mergents. Aux tats-Unis, la scne
philosophique daprs-guerre tait
domine par une forme danalyse
du langage fastidieuse et hautement
spcialise, que nous appelons
maintenant philosophie analytique .
Ce style philosophique hgmonique
aux tats-Unis tait port par
des idaux particulirement austres
de scienticit, de logicisme
et de minimalisme smantique hrits
du positivisme logique. Dans
ce contexte, la philosophie
de ce genre nous est bien familire,
aussi y fais-je simplement allusion
pour commencer. Ensuite, comme
on le comprend sans peine, il est
impossible de connatre les moindres
recoins de la diusion de Lvinas
aux tats-Unis et il est invitable
quen dpit de mes eorts, jomette
un nom, un article ou un livre
qui mriteraient dtre mentionns ;
je men excuse par avance. Enn,
le problme le plus redoutable auquel
nous ayons aaire tient au fait
que demble, lhistoire nord-
amricaine de Lvinas na justement
pas t proprement parler nord-
amricaine. Elle fut invitablement
internationale, comme en tmoigne
le rcit qui va suivre.
II. La scne philosophique
nord-amricaine
Luvre de Lvinas a acquis
une sorte de statut canonique
aux tats-Unis, du moins au sein
I. Introduction
Quelle est la situation des tudes
lvinassiennes aux tats-Unis
aujourdhui ? Quand on aborde
cette question, on est immdiatement
confront de nombreuses dicults.
Je laisserai de ct, ici,
les interminables problmatiques
mtaphysiques sur limpossibilit
structurelle de dcrire le prsent
et me contenterai de faire tat
de problmes bien plus terre--terre.
La forme gnrale des tudes
lvinassiennes aux tats-Unis est,
bien sr, en grande partie dtermine
par leur histoire. Il me faudra donc
brivement retracer lhistoire
de lorigine et du dveloppement
des tudes lvinassiennes en Amrique
du Nord avant de passer la situation
prsente ; et cette histoire sinscrivant
dans un contexte plus large, il faudra
aussi dire quelques mots sur la scne
philosophique nord-amricaine.
La nature problmatique des rcits
Jack Marsh
195
et tous ceux qui lisent, pratiquent
et enseignent la philosophie dite
continentale connaissent Lvinas
et y font rfrence. En tmoigne
la quantit de mmoires, darticles
et de livres publis chaque anne
qui traitent de son uvre.
Ce dcor maintenant plant,
il est temps de passer du contexte
gnral dans lequel luvre de Lvinas
a t reue et dveloppe
lhistoire proprement dite
de sa rception nord-amricaine.
III. Origines et dveloppement
des tudes lvinassiennes
en Amrique du Nord
Les tudes lvinassiennes
aux tats-Unis se sont dveloppes
en deux phases distinctes ou, pour
reprendre les termes dAtterton
et Calarco, en deux vagues .
La premire vague peut tre
marque chronologiquement par
la publication, en 1969, de la traduction
philosophique prdominant
en Amrique du Nord mais, grce
des penseurs comme Rawls, Rorty
et Cavell ainsi que dimportantes
nouvelles traditions dans
la philosophie fministe
et le pragmatisme, la situation
a cependant considrablement volu.
On doit maintenant parler
de philosophie dite continentale,
car le terme ne revt plus le sens
quil avait il y a vingt ou trente ans.
Si elle reste encore minoritaire,
la philosophie continentale occupe
nanmoins une place privilgie
dans de nombreuses universits
de renom travers les tats-Unis.
Par-del la philosophie comme telle,
lexpression dsigne aujourdhui
un mlange de mthodes et de
positions diverses phnomnologie
existentielle, marxisme, hermneutique,
psychanalyse et poststructuralisme
enseignes, pratiques et analyses
dans presque tous les dpartements
des sciences humaines et sociales ;
continentale venait dsigner
une rbellion, une contestation,
un engagement. Les noms
de Kierkegaard, de Nietzsche,
de Marx et de Heidegger rfraient
des penseurs aux prises avec la vie,
avec ce qui compte rellement
et de manire ultime. Quils eussent
pour horizon de signication la foi,
lart, la politique, la rvolution ou bien
encore ltre comme tel, ces penseurs
scartaient des terres arides
de la philosophie analytique par
leur engagement dans des situations
vcues, situations travers lesquelles
et par lesquelles la philosophie
se pratique. Pour ce petit groupe
de philosophes et pour la gnration
dtudiants qui en suivaient
le mouvement, lopposition entre
les philosophies continentale
et analytique dsignait un partage
entre des philosophies authentique
et inauthentique, ou vivante et morte.
La philosophie analytique
reste aujourdhui encore le style
1 Cette description est videmment
simplicatrice. ma connaissance,
la distinction entre les philosophies
analytique et continentale napparat
pas avant les annes 1980.
Nanmoins, la littrature de lpoque
rete bien lopposition que cette
distinction est nalement venue
nommer.
2 Lantagonisme entre
les philosophies analytique
et continentale a fait lobjet
de nombreuses analyses dans
la littrature acadmique.
Cf. par exemple, Babette E. Babich,
On the Analytic-Continental Divide
in Philosophy : Nietzsches Lying
Truth, Heideggers Speaking
Language, and Philosophy , in :
Carlos G. Prado (d.), A House
Divided : Comparing Analytic
and Continental Philosophy,
Amherst, Prometheus Books,
2003, p. 63-103.
3 Par exemple, New School University,
Boston College, SUNY Stony Brook, De
Paul University, etc.
4 Jemprunte cette phrase, en en
remerciant les diteurs, Peter
Atterton et Matthew Calarco (d.),
Radicalizing Levinas, p. x. Pour ceux
qui ignorent les spcicits
de la thorie critique amricaine,
il faut savoir que la notion de vague
est souvent invoque pour caractriser
un dveloppement dans un courant
critique ou mthodologique spcique.
Par exemple, la philosophie fministe
aux tats-Unis est souvent dcrite
comme ayant t marque par
trois vagues successives, chacune
manifestant un ensemble unique
de traits identiables au sein
du mouvement densemble
de la thorie fministe. Les ouvrages
dont les rfrences dtailles
ne gurent pas en note apparaissent
dans la bibliographie en annexe
la n de cet article.
Panorama
196
sous le titre Emmanuel Levinas :
The Problem of Ethical Metaphysics
(1970), le livre Emmanuel Levinass
Theory of Language (1973), de Phillip
Lawton, et louvrage de Richard Cohen,
Time in the Philosophy
of Emmanuel Levinas (1980).
De ce que jai pu tablir,
les premiers articles publis traitant
de luvre de Lvinas en anglais furent
notamment ceux de Luk Bouckaert
( Ontology and Ethics : Reections
on Levinas Critique of Heidegger ,
1970) et dAdriaan Peperzak
( Freedom , 1971). Cette premire
vague dans les tudes lvinassiennes
a donc t porte par des noms aussi
clbres et importants que ceux
de Cohen, Wyschogrod et Peperzak,
mais encore par dautres personnalits
remarquables, comme Theodore
de Boer. Ce nest pas un hasard
si ces noms sont indissociables
des tudes lvinassiennes
aux tats-Unis : ils nont rien moins
inaugure en soumettant luvre de
Lvinas de nouvelles interrogations.
Je vais maintenant dcrire
plus prcisment ces deux vagues
et ces deux coles .
La premire vague des tudes
lvinassiennes en langue anglaise a
vritablement dbut en 1969, lorsque
la traduction anglaise de Totalit
et Inni par Alphonso Lingis parut
chez Duquesne University Press.
Comme le soulignent Atterton
et Calarco, cette phase
sest caractrise par une quantit
considrable de commentaires
et de prsentations de Lvinas,
mais galement par des tentatives
dlucidation prcise de la signication
gnrale de la pense de Lvinas.
La publication de Totalit et Inni
fut rapidement suivie par trois
premiers essais en anglais
intgralement consacrs luvre
de Lvinas : la magnique analyse
dEdith Wyschogrod, publie
anglaise de Totalit et Inni.
La seconde vague est apparue
la suite des changes critiques
entre Lvinas et Derrida, qui ont agit
les milieux universitaires vers la n
des annes 1980 et ont commenc
faire lobjet dun traitement intensi
au milieu des annes 1990.
Chaque vague correspond donc
grossirement ce que Richard Cohen
a appel les deux coles des tudes
lvinassiennes. Si par deux vagues ,
il faut entendre deux priodes
temporelles distinctes, par deux
coles , il faut entendre deux
manires distinctes de lire Lvinas.
Comme nous allons le voir plus
concrtement ci-aprs, ces deux
coles restent des traditions vivantes
dans les tudes lvinassiennes
contemporaines : les auteurs dont
les noms sont associs la premire
vague nont pas cess dcrire aprs
lmergence de la seconde vague.
Cette dernire, quant elle, sest
5 Je me suis appuy sur le bref
compte-rendu de Richard Cohen
auquel je vous une gratitude
reconnaissante de lhistoire
de la rception de Lvinas aux
tats-Unis. Cf. Richard A. Cohen,
Levinasian Meditations : Ethics,
Philosophy, and Religion, p. 169-171.
7 Luk Bouckaert, Ontology and
Ethics : Reections on Levinas
Critique of Heidegger , in :
International Philosophical
Quarterly, n

10 (septembre 1970),
p. 402-419 ; Adriaan Peperzak,
Freedom , in : International
Philosophical Quarterly,
n

11 (septembre 1971), p. 341-361.

6 Comme Cohen le note
succinctement (ibid., p. 171) : Il y a
ceux [] qui sont venus Lvinas par
Lvinas. Et il y a ceux qui sont venus
Lvinas par Derrida [] Au nal,
comme il fallait sy attendre, on
obtient alors deux lectures assez
direntes de Lvinas.
Jack Marsh
197
le terme de vrit ou bien quelle
y chouait.
Avec la lente mergence
de la seconde vague , vers la n
des annes 1980, les grilles de lecture
travers lesquelles on questionnait
les textes de Lvinas commencrent
changer. La seconde vague
t intervenir Derrida et ses disciples.
La lecture salue bon droit
de Totalit et Inni par Derrida
( Violence et mtaphysique )
et les changes critiques qui sen
suivirent entre Lvinas et Derrida rent
progressivement surgir un nouvel
ensemble de questions. Cest lune
des raisons pour lesquelles notre
description de deux vagues ,
mme si elle est quelque peu
articielle, permet cependant assez
bien de rendre compte de lvolution
gnrale des tudes lvinassiennes.
Lessai de Derrida parut pour
la premire fois en traduction anglaise
en 1964. Bien que cette lecture
qui se posent encore aujourdhui,
comme celle de la place de la thorie
dans la signication fondamentale
ouverte par la phnomnologie,
le rapport entre les approches
phnomnologiques respectives de
Husserl, de Heidegger et de Lvinas,
la signication des limites
de la signication ou la spcicit
du rapport de la phnomnologie
avec ses autres . Luvre de Lvinas
a fait son entre dans un milieu
philosophique vivant, un milieu
que Lvinas et ses lecteurs amricains
ont contribu modeler. Le travail
opr sur Lvinas cette poque ntait
pas simplement technique ou mme
rvrencieux. Il trahissait les passions
et portait la signature des philosophes
qui lisaient, clariaient, interrogeaient
et critiquaient Lvinas, bref, de ceux
qui ont dfendu ou au contraire
contest sa philosophie, selon
quils considraient quelle parvenait
approcher de ce quon dsigne sous
que fait natre le mouvement lui-mme,
ce dont nous leur serons toujours
redevables.
Au cours des annes 1970
et 1980, on lisait Lvinas avant tout
comme un phnomnologue,
et ses propositions philosophiques
taient analyses dans le cadre
des catgories phnomnologiques
et des questions fondamentales
quelles dploient. Ces questions
ntaient videmment pas mortes
(pas plus quelles ne le sont
aujourdhui). Elles correspondaient
non seulement des discussions
techniques et scolastiques, mais
concernaient aussi le positionnement
de Lvinas dans le courant
de la phnomnologie existentielle
et sa contribution cette philosophie
vivante qui faisait alors irruption
sur la scne philosophique amricaine.
Les dbats que les textes de Lvinas
ont suscit ou auxquels ils ont
contribu touchaient des questions
8 Cf. Jacques Derrida, Writing and
Dierence [Lcriture et la dirence],
trad. anglaise A. Bass, Chicago,
University of Chicago Press, 1980,
p. 79-153.
9 Cf. Robert Bernasconi et Simon
Critchley (d.), The Cambridge
Companion to Levinas, p. XXIV.
Panorama
198
de la phnomnologie ; et les questions
portant sur lauthenticit
ou linauthenticit de telle ou telle
philosophie ont t relayes
par la question de la possibilit mme
de la philosophie. Autrement dit :
toutes les questions poses
et abordes diversement
dans la premire vague sont
elles-mmes remises en question
dans la seconde vague .
Lvinas le phnomnologue
devient Lvinas le post-
structuraliste . Si ce courant
a pris source ds le milieu des annes
1980, ce nest quau dbut des annes
1990 que la seconde vague dtudes
lvinassiennes aux tats-Unis nit
par simposer. Deux noms illustrent
par excellence ce renversement :
ceux de Robert Bernasconi et Simon
Critchley. Bernasconi est sans conteste
la plus importante gure
aux tats-Unis pour ce qui est des
interprtations dconstructivistes
de Totalit et Inni ait constitu
une rfrence cruciale pour
la rception de Lvinas aux tats-Unis
dans les annes 1970 et au dbut
des annes 1980, il aura fallu attendre
la parution dAutrement qutre
ou au-del de lessence en anglais
(en 1981) et peut-tre mme la crise
thique de Derrida lui-mme
pour que les questionnements
commencent changer dans le milieu
universitaire.
Les interrogations qui mergent
dans la seconde vague des tudes
lvinassiennes aux tats-Unis
ne sont plus simplement internes
la phnomnologie, ni lies
lopposition entre philosophie vivante
et philosophie morte, par laquelle
la phnomnologie existentielle
se dnissait elle-mme dans
son contexte nord-amricain.
Les questions intraphnomnologiques
sont devenues des questions propos
de l(im)possibilit mme
de luvre de Lvinas. Il a entrepris
une exploration approfondie
de la relation de Lvinas et Derrida
avec prs dune dcennie davance
sur le reste des spcialistes.
Avec Cohen, Wyschogrod et Peperzak,
Bernasconi a marqu de manire
irrversible les tudes lvinassiennes
aux tats-Unis. Dans son important
ouvrage Ethics of Deconstruction,
Critchley pointe la carence thique
de la dconstruction et le fait
prcisment en convoquant Lvinas ;
les travaux tardifs de Lvinas y sont
invoqus pour rectier ce qui tait
alors peru comme des lacunes
thiques de la dconstruction.
Ds lors, Lvinas ne concernait plus
les seuls adeptes de courants minoritaires
sur la scne de la philosophique
amricaine, il ne gurait plus comme
une option parmi dautres au sein
de la phnomnologie existentielle
et de la thorie critique. Avec Ethics
of Deconstruction de Critchley,
11 Pour une des premires approches
de Lvinas et de lthique
de la dconstruction , cf. Stephan
Watson, Levinas, the Ethics of
Deconstruction, and the Remainder
of the Sublime , in : Man and World,
n

21 (janvier 1988), p. 35-64.

10 Il ny a en tout cas aucun hasard
ce que le thme de lthique
de la dconstruction ait merg
la n des annes 1980. Laaire
de Man et la publication en anglais
de De lesprit ont soulev une
considrable controverse et donn
le sentiment dun Derrida susceptible
dindulgence lgard du fascisme
ou tout le moins, dun Derrida
indulgent avec les amis et
les personnalits qui auraient irt
avec le fascisme. Au beau milieu
de cette controverse, Derrida a crit
et publi le texte que certains
considrent marquer ou inaugurer
ce que lon a appel son tournant
thique (Force de loi).
Au sujet de cette controverse,
cf. John Brenkman et Jules David Law,
Resetting the Agenda , in :
Critical Inquiry, 15, 4 (Summer, 1989),
p. 804-811 ; Thomas Sheenhan,
Normal Nazi , in : The New York
Review of Books, XL, 1-2 (January 14,
1993), p. 30-35 ; J. Derrida, Of Spirit :
of Heidegger and the Question
[De lesprit. Heidegger et la question],
trad. anglaise G. Bennington et
R. Bowlby, Chicago University of
Chicago Press, 1989 ; enn, J. Derrida,
Like the Sound of the Sea Deep
within the Shell : Paul de Mans War
[ Comme le bruit de la mer au fond
dun coquillage. La guerre de Paul
de Man ], trad. anglaise P. Kamuf, in :
Critical Inquiry, 14 (Spring, 1988),
p. 590-652.
Jack Marsh
199
Bien sr, quelques exemples
semblent tout bonnement der
ma description des deux coles .
Bettina Bergo gure cet gard parmi
les interprtes vritablement
autonomes de Lvinas. Elle pointe
les appropriations dconstructivistes
de Lvinas mais ny adhre pas, et le lit
en n de compte en le rattachant
dlement son pedigree proprement
philosophique et phnomnologique.
Cest pour cette raison quon peut
malgr tout la classer dans lcole 1 ,
autrement dit, parmi ceux qui lisent
luvre de Lvinas comme tant
proprement phnomnologique.
Bien dautres noms mriteraient dtre
mentionns ici, mais chacun deux,
en n de compte, peut tre apparent
lune des deux coles prsentes
prcdemment. En eet, cette partition
en deux coles reste valide, dans
la mesure o ceux qui ne se rangent
ni dans lune ni dans lautre doivent
toutefois ncessairement faire
rfrence au premier ou au
deuxime Lvinas ds lors quils
le reprennent au compte de leurs propres
projets. Ainsi, toute lecture, sans mme
faire allgeance au courant
phnomnologique ou celui
de la dconstruction, tmoigne, par
les arguments et les dmonstrations
auxquels elle recourt, dune position
relative cette parent.
Robert Gibbs, par exemple,
qui sintresse spciquement
Lvinas dans le cadre
des contributions de la philosophie
juive la pense moderne, nchappe
pas cette distinction ; il loue la manire
par laquelle Lvinas relie philosophie
et judasme, mais il le fait prcisment
en soulignant ses descriptions
phnomnologiques.
Cette interprtation contraste, par
exemple, avec lanalyse proprement
structurale et stratgique de Critchley,
qui sarticule en termes explicitement
derridiens. Le Lvinas de Gibbs est
Lvinas revtait un intrt pour lidentit
propre de la dconstruction.
Les questions que Lvinas posait (et pose
encore) la dconstruction devenaient
des questions de la dconstruction
elle-mme et, comme telles,
rachetaient les ventuelles carences
quelles taient auparavant censes
mettre jour. Bernasconi et Critchley
eurent le mrite, chacun leur
manire, de soulever ces questions
et de sauver la dconstruction
concomitamment lappropriation
de Lvinas par Derrida. Leur marque,
ainsi que celle de quelques autres,
se devine dans ce que lon a appel
le tournant thique de Derrida
lui-mme. Le mouvement
fondamental qui caractrise
la seconde vague des tudes
lvinassiennes en Amrique du Nord
peut se rsumer en ces termes :
Lvinas est relev ( aufgehoben )
dans Derrida.
13 Cf. Bettina Bergo, Levinas Between
Ethics and Politics.
12 Les textes de Derrida considrs
constituer ledit tournant sont
les suivants : Force of Law [Force
de loi], trad. anglaise M. Quaintance,
in : Drucilla Cornell, Michel Rosenfeld
et David G. Carlson (d.),
Deconstruction and the Possibility
of Justice, New York, Routledge, 1992,
p. 3-67 ; Specters of Marx [Spectres
de Marx], trad. anglaise P. Kamuf,
New York, Routledge, 1994 ;
The Politics of Friendship [Politiques
de lamiti], trad. anglaise G. Collins,
London, Verso, 1997 ; Adieu to
Emmanuel Levinas [Adieu
Emmanuel Lvinas], trad. anglaise
P. -A. Naas et M. Brault (d.), Stanford,
Stanford University Press, 1999 ;
Of Hospitality [De lhospitalit],
trad. anglaise R. Bowlby, Stanford,
Stanford University Press, 2000.
15 Cf. idem.
14 Cf. Robert Gibbs,
Jewish Dimensions of Radical
Ethics , in : A. Peperzak(d.),
Ethics as First Philosophy, p. 13-23.
16 Il ne sagit pas l ncessairement
dune critique du dplacement opr
par Critchley, que japprouve, mme,
dans le contexte de la mthode
de la dconstruction. Mais ce qui
motive le projet de Critchley, ce sont
les dterminations structurelles qui
rsultent des descriptions
phnomnologiques eectives
de Lvinas, et non ces descriptions
elles-mmes. Cf. S. Critchley,
The Ethics of Deconstruction :
Levinas and Derrida, p. 26-29.
Panorama
200
lcole dconstructiviste des tudes
lvinassiennes. En pratique,
ces deux coles ne sexcluent pas
systmatiquement, mais
elles se distinguent par le fait
que les analyses de la premire
peuvent, nalement, tre rattaches
un appel ou un apparatre,
une preuve phnomnologique
et aux conditions transcendantales
ou ontologiques quelle implique,
tandis que celles de la seconde tendent
se dployer sous la forme
dun criticisme apparemment
pur encore que fond, nalement,
sur un prsuppos relatif
aux conditions de toute signication.
Comme ma propre description
partisane le montre, les deux coles
qui caractrisent les questions
adresses luvre de Lvinas
dsignent des traditions encore
prsentes et bien vivantes dans
le monde des tudes lvinassiennes.
Elles opposent fondamentalement
peut-tre, en n de compte,
dconstructif , mais si cest le cas,
il ne lest alors quen vertu du sens
concret ou de lorientation quouvrent
les descriptions phnomnologiques
de Lvinas.
Chaque lecteur de Lvinas peut
ainsi tre rang dans une des deux
coles , selon quil le lit en premier
lieu comme un phnomnologue
ou comme un dconstructioniste.
Pour notre description des deux
coles , peu importe le thme trait
ou la spcicit de la lecture.
Si celle-ci est guide par un sens
que vhiculent les descriptions
phnomnologiques de Lvinas,
on peut dire quelle appartient
lcole 1 : lcole
phnomnologique des tudes
lvinassiennes ; si elle est rgie
par un des protocoles de double
lecture qui dnissent
la dconstruction, on peut dire quelle
appartient lcole 2 , cest--dire
ceux qui lisent Lvinas dabord
comme un phnomnologue
et ceux qui le lisent dabord comme
un poststructuraliste .
Les partisans de lcole derridienne
contesteraient videmment
cette distinction, puisquils ont dj
opt pour une interprtation
ou une problmatisation particulires
de la phnomnologie, dj admis
un parti-pris spcique concernant
les problmes fondamentaux
et les (im)possibilits
de la phnomnologie, parti-pris
que remettent toutefois en cause
tous les milieux de la recherche
phnomnologique. Comme nous
le verrons ci-aprs, les seules lectures
de Lvinas qui rsistent
ma description des deux coles
ont t menes, comme on peut
sy attendre, par des auteurs
appartenant des traditions
mthodologiques direntes.
17 Je manque assurment
de connaissances concernant
le travail ralis sur Lvinas dans
le cadre des tudes juives et cet
gard, je remercie Richard A. Cohen
et Martin Kavka de mavoir fait part
de leurs points de vue sur ce sujet.
Jack Marsh
201
ne commencrent faire lobjet
danalyses vritablement explicites
qu la n des annes 1980, et cest
seulement au dbut des annes 1990
que dautres dbats, plus vastes,
sur ce thme prirent le relais. Cohen
et Wyschogrod doivent encore tre
salus cet gard, puisque ds 1988,
ils ont commenc, dans leurs travaux,
se pencher sur la relation de Lvinas
la pense juive moderne
et sur les dimensions spirituelles
de son uvre. Leurs lectures
respectives de Lvinas ont orient
et model le dbat sur Lvinas
et le judasme qui sest fait jour
au cours des annes 1990 (et auquel
ils ont bien sr aussi particip).
Au milieu des annes 1990,
les dbats sur Lvinas et son rapport
au judasme connurent un vif
essor dans le monde des tudes
lvinassiennes amricain.
Cette priode se caractrise
par la revendication dun Lvinas
envisag comme un penseur
proprement juif. Robert Gibbs a jou
cet gard un rle dcisif : son travail
traite en grande partie de Lvinas,
ct dautres gants de la pense
juive moderne, et il prsente lthique
de Lvinas comme une remise en cause
religieuse et spciquement juive
de lhubris philosophique
de la modernit. Parmi les autres
contributeurs de renom ce dbat,
on peu citer Annette Aronowicz
et Jill Robbins. Les discussions
de cette priode ont nalement
dbouch sur un nouveau dbat men
par une nouvelle gnration de jeunes
spcialistes : lore du second
millnaire, dautres voix parmi
les plus importantes, citons Claire Elise
Katz, Michael Fagenblat, Martin Kavka
et Michael Morgan sont venues
remettre en question la pertinence
dune tendance instaurer une
dichotomie excessive entre le judasme
et la philosophie de Lvinas.
Cette histoire des tudes
lvinassiennes aux tats-Unis ne serait
pas complte si lon ne faisait tat
de la rception et du traitement
de Lvinas dans le cadre des tudes
juives nord-amricaines. Les acteurs
de la premire vague de la rception
de Lvinas aux tats-Unis ont
constamment soulign limportance
du judasme de Lvinas pour
sa philosophie, et le plus souvent
de manire positive. Ils lisaient
gnralement Lvinas tel
que ce dernier voulait lui-mme tre lu :
comme un phnomnologue puisant
inspiration dans son hritage. Tous
les plus importants lecteurs amricains
de Lvinas quils fussent juifs,
comme Edith Wyschogrod et Richard
Cohen, chrtiens, comme Adriaan
Peperzak, athes ou non-alis,
comme Alphonso Lingis lisaient
Lvinas de cette manire. Le judasme
de Lvinas et le rapport quil pouvait
entretenir avec sa philosophie
18 Il sagit l encore dune certaine
simplication. E. Wyschogrod
a publi trs tt des textes sur
les dimensions religieuses
du travail de Lvinas.
Cf. Edith Wyschogrod,
Emmanuel Levinas and
the Problem of Religious Language ,
in : The Thomist, 26/1, 1972, 38,
et Emmanuel Levinas , in :
Encyclopedia Judaica, New York,
Macmillan, 1971, II, p. 114.
The Relation of the Jewish Tradition
to the Non-Jewish World , in : Elliot N.
Dor et Louis E. Newman (d.),
Contemporary Jewish Ethics and
Morality. A Reader, Oxford,
Oxford University Press, 1995 ;
Jill Robbins, Prodigal Son/Elder
Brother : Interpretation and Alterity
in Augustine, Petrarch, Kafka,
Levinas ; Altered Reading :
Levinas and Literature.
21 Cf. Michael Fagenblat,
A Covenant of Creatures : Levinass
Philosophy of Judaism ; Claire Elise
Klatz, Levinas, Judaism, and the
Feminine : The Silent Footsteps
of Rebecca ; Martin Kavka, Jewish
Messianism and the History of
Philosophy ; Michael L. Organ,
Discovering Levinas ; The Cambridge
Introduction to Emmanuel Levinas.
20 Cf. R. Gibbs, Correlations in
Rosenzweig and Levinas ; Levinas
and Jewish Thought , in : Jewish Book
Annual, n

51, 1993-1994, p. 112-124 ;

Blowing on the Embers : Two Jewish
Works of Emmanuel Levinas ,
in : Modern Judaism, 14/1, 1994,
p. 99-113 ; Jewish Dimensions of
Radical Ethics , in : A. Peperzak (d.),
Ethics as First Philosophy, p. 13-23 ;
Anette Aronowicz, Emmanuel
Levinass Talmudic Commentaries :
The Fifth Annual Symposium of the
Simon Silverman Phenomenology
Center, Pittsburgh, Duquesne
University Press, 1988, p. 67-86 ;
R. Cohen, Levinas, Rosenzweig,
and the Phenomenologies of
Husserl and Heidegger , in :
Philosophy Today, Summer 1988,
p. 165-178.
19 Cf. E. Wyschogrod, From
the Disaster to the Other : Tracing
the Name of God in Levinas , in :
Phenomenology and the Numinous :
Panorama
202
qui ont t mises en cause
dans les milieux husserliens
et heideggriens. Ce dbat
se cantonne cependant au seul milieu
de la phnomnologie et les partisans
de ce camp nabandonnent pas Lvinas
aux poststructuralistes . Par ailleurs,
il y a ceux qui acceptent et lisent
Lvinas comme un penseur
poststructuraliste et juif, et font
peine la dirence entre les vises
de Lvinas et celles de Derrida.
La manire dont les lecteurs de Lvinas
le rapportent Derrida dpend
en grande partie de lestime dans
laquelle ils tiennent luvre de Derrida
et de la question complexe
des rfrences juives de la pense
lvinassienne. Il reste possible
de classer chaque lecture spcique
comme je lai suggr prcdemment,
mais il faut souligner quune bonne
partie des spcialistes de Lvinas
circulent au sein de ce paysage
deux coles sans mme se rfrer
O situer les lectures juives
de Lvinas dans notre prcdente
rpartition en deux coles ? Je dois
avouer que je ne suis pas aussi familier
que je devrais ltre des dbats dans
le milieu des tudes juives. Il est clair,
en tout cas, que le milieu rudit rete
ce caractre deux coles ,
lexception de ceux qui ignorent
tout bonnement les considrations
philosophiques abstraites pour
des raisons proprement lies
aux thmatiques quils abordent.
Il y a ceux qui lisent Lvinas comme
un phnomnologue et un penseur
juif, dont les dirences de style
dpendent de la communaut
laquelle il sadresse et des questions
particulires quil prend
en considration. videmment,
ceux qui lisent Lvinas de manire
phnomnologique acceptent
la lgitimit des contributions
htrodoxes de Lvinas
la phnomnologie, contributions
spciquement ou explicitement
lune ou lautre. Ce qui est sr,
cest que, pour les lecteurs amricains,
Lvinas a, juste titre, rejoint les rangs
dHermann Cohen, Martin Buber
et Franz Rosenzweig au panthon
de la pense juive moderne.
IV. Les tudes lvinassiennes
contemporaines
Comme je lai soulign
prcdemment, les coles phno-
mnologique et dconstructiviste
constituent la forme courante
des tudes lvinassiennes
aux tats-Unis. Bon nombre
des recherches rcentes, si ce nest
mme la plupart, se rfrent lune
de ces coles. Les lecteurs de luvre
de Lvinas rattachs des traditions
mthodologiques distinctes
constituent une exception notable.
Ces derniers inaugurent selon moi
ce que lon pourrait appeler
22 Cf. Steven Galt Crowell,
Authentic Thinking and the
Phenomenological Method , in :
John Drummond and Kwok-Ying
Lau (d.), Husserls Logical
Investigations in the New Century :
Western and Chinese Perspectives,
New York, Springer, 2007, p. 119-133 ;
Dominique Janicaud et al.,
Phenomenology and the Theological
Turn : The French Debate, trad.
anglaise B. G. Prusak et J. L. Kosky,
New York, Fordham University
Press, 2000.
23 Cf. Ernst Wol, Political
Responsibility for a Globalised World :
After Levinas Humanism, Bielefeld,
Transcript Verlag, 2011.
24 Cf. M. Fagenblat, A Covenant of
Creatures : Levinass Philosophy
of Judaism.
25 Cf. Linda Bolton, Facing the Other :
Ethical Disruption and the American
Mind, Baton Rouge, Louisiana State
University Press, 2010.
26 Cf. John E. Drabinski, Levinas and
the Postcolonial : Race, Nation, Other.
27 Cf. Alain Mayama, Emmanuel
Levinas Conceptual Anities with
Liberation Theology.
Jack Marsh
203
surprenantes pour notre nouvelle
gnration de spcialistes, alors
quil y a vingt ou mme dix ans,
cela aurait t peine concevable.
Lapproche interdisciplinaire
de luvre de Lvinas nest pas
particulirement nouvelle mais
la porte des traitements inter-
disciplinaires dont elle fait lobjet
stend maintenant des domaines
nouveaux et originaux.
Ce qui apparat comme
vritablement nouveau dans les tudes
philosophiques rcentes, cest de voir
le nom de Lvinas associ
des mthodes ou des personnalits
traditionnellement rattaches
au style analytique ou
des philosophies et des courants
philosophiques spciquement
amricains quoique cette armation
mme doive tre nuance, Lvinas
ayant en eet dj t cit ds 2002 par
des philosophes amricains de renom
comme Hillary Putnam et Richard
J. Bernstein. Dans son excellent livre
Discovering Levinas, par exemple,
Michael Morgan mne ainsi une srie
danalyses comparatives intressantes
qui placent notamment Lvinas
en regard de Stanley Cavell, Christine
Korsgaard et du Canadien Charles
Taylor. ma connaissance, Morgan fut
le premier instaurer un dialogue
de cette sorte entre Lvinas
et la tradition anglo-amricaine.
Depuis, Michael Barber a publi
une tude comparative trs
intressante sur Lvinas et Darwall,
dans laquelle il analyse leurs positions
respectives quant la signication
dun point de vue d autrui
pour lthique et la thorie thique.
Enn, deux livres parus ces dernires
annes inscrivent Lvinas
dans la perspective des fondateurs
du pragmatisme amricain : Burning
for the Other : Levinas, Pierce, and an
Ethical Aesthetics, de Richard Steven,
et Levinas and James : Toward
une troisime vague des tudes
lvinassiennes nord-amricaines
et caractriser comme un change
inter-mthodologique .
Tout dabord, rappelons
et soulignons quaux tats-Unis,
Lvinas na cess dtre lu, interprt
et mis contribution au sein
de multiples disciplines. Les parutions
rcentes tmoignent de linuence
de Lvinas dans tous les domaines
du paysage universitaire : thorie
politique, tudes juives, histoire
des ides, tudes postcoloniales,
thologie, tudes cinma-
tographiques, ducation, tudes
culturelles, thorie littraire
et mme gestion organisationnelle.
Sil y a bien une chose que les tudes
contemporaines suggrent, cest
que linuence de Lvinas a une porte
considrable. Les rfrences Lvinas
dans le cadre des thories
du management ou dautres disciplines
adosses lempirie ne sont pas
28 Cf. Sam Girgus, Levinas and
the Cinema of Redemption : Time,
Ethics, and the Feminine, New York,
Columbia University Press, 2010.
29 Cf. Denise Egta-Kuehne, Levinas
and Education : At the Intersection
of Faith and Reason, London,
Routledge, 2011.
30 Cf. Steven Shankman,
Other Others : Levinas, Literature,
Transculteral Studies, Albany,
SUNY Press, 2010.
31 Cf. Colin Davis, Critical Excess :
Overreading in Derrida, Deleuze,
Levinas, Zizek, and Cavell, Stanford,
Stanford University Press, 2010.
32 Cf. Naud van der Ven, The Shame
of Reason in Organizational Change :
A Levinasian Perspective, Dordrecht,
Springer, 2010.
33 Cf. Hilary Putnam, Ethics Without
Ontology, p. 15-32, et Levinas and
Judaism , in : R. Bernasconi
et S. Critchley (d.), Cambridge
Companion to Levinas, p. 33-62 ;
Richard J. Bernstein, Radical Evil :
An Interrogation, Cambridge, Polity,
2002, p. 166-179, et Evil and
the temptation of theodicy , in :
R. Bernasconi et S. Critchley (d),
Cambridge Companion to Levinas,
p. 252-267.
35 Cf. Richard Stevens, Burning For
the Other : Levinas, Peirce, and
an Ethical Aesthetics, Saarbrcken,
VDM Verlag, 2009.
34 Cf. Michael Barber, Autonomy,
Reciprocity, and Responsibility :
Darwall and Levinas on the Second
Person , in : International Journal
of Philosophical Studies, Vol. 16, n

5
(2008), p. 629-644.
Panorama
204
les tats-Unis possdent dsormais
leur premire association
professionnelle ddie luvre
de Lvinas : la North American
Levinas Society (Nals).
Selon son co-fondateur et secrtaire
excutif, le Dr. Paradiso-Michau,
la Nals, depuis lors, continue
de crotre, en promouvant
une politique qui encourage
les changes intergnrationnels.
ct de la Nals et en grande
partie grce aux eorts de Jerey
Bloechl, 2006 fut aussi lanne
de naissance de la premire revue
annuelle anglophone entirement
consacre luvre de Lvinas,
intitule Levinas Studies et publie
chez Duquesne University Press.
ce jour, la revue prospre et a permis
de prsenter les travaux de quantit
de noms familiers des chercheurs
lvinassiens, dont Jean-Luc Marion,
Jacques Taminiaux, Richard A. Cohen,
Robert Bernasconi, James Falconer,
a Pragmatic Phenomenology,
de Megan Craig. Ces explorations
interdisciplinaires, ces changes
et ces enrichissements rciproques
entre notre Lvinas continental
et la philosophie indigne nord-
amricaine tmoignent donc
dun dveloppement vritablement
nouveau dans les tudes
lvinassiennes aux tats-Unis,
mme sil est encore un peu tt pour
dsigner ce nouveau courant comme
une vague proprement parler.
V. Conclusion
Pour terminer, un mot
sur le renforcement des tudes
lvinassiennes dans le monde
acadmique amricain.
Lanne 2006 a t le thtre
de deux trs importants changements
pour les tudes lvinassiennes.
Tout dabord, grce Michael
Paradiso-Michau et Sol Neely,
Anthony Steinboch, Alphonso Lingis
ou Bettina Bergo.
Si la description que nous
en avons donne est exacte, on peut
donc considrer que les tudes
lvinassiennes nord-amricaines sont
vigoureuses et orissantes. Ltendue
des disciplines et des problmes
concrets dans le cadre desquels
Lvinas est convoqu tmoigne
de la puissance et de la pertinence
de sa pense. Les dizaines darticles,
de livres et de mmoires sur Lvinas
qui voient le jour chaque anne
attestent dune inuence qui ne montre
aucun signe daaiblissement ;
et grce la revue Levinas Studies
et la Nals, notamment, les tudes
lvinassiennes aux tats-Unis
se trouvent maintenant dotes
dune chapelle institutionnelle
et dinfrastructures qui devraient
leur assurer de belles annes encore
aux tats-Unis. Quelles surprises
y a-t-il en rserve ? La troisime
36 Le Dr. Michael Paradiso-Michau,
Matre de confrences au Oakton
Community College, Des Plaines,
Illinois, ma dcrit cette politique
et ses rsultats en ces termes,
lors dun bref change personnel :
Nous voulions rapprocher, dans
le cadre des tudes lvinassiennes,
les tudiants et les jeunes spcialistes
des titulaires et des savants plus gs,
et nous y sommes parvenus.
Un certain nombre de confrences
donnes la Nals ont mri et sont
devenues des articles de journaux
et des chapitres de livres, en grande
partie grce aux ractions critiques
et amicales du public des confrences
et aux changes entre les
intervenants.
Jack Marsh
205
vague des tudes lvinassiennes,
que nous venons dvoquer,
pourrait-elle venir perturber
et transformer lactuelle partition
en deux coles ? Ou quelque autre
texte ou mouvement imprvisible
pourrait-il surgir soudainement ?
Lavenir nous le dira.
Note: Pagination of above (published version) indicated in brackets throughout.


Three Waves and Two Schools: Levinas in North America Today
[p.194]
I. Introduction
What is the contemporary situation of Levinas scholarship in the Untied States? In broaching this
question, one is immediately confronted with many difficulties. I will leave aside, here, such
interminable meta-questions as the structural impossibility of describing the present, and
simply underline much more mundane problems. As we know, the general shape of Levinas
scholarship in the US is largely determined by its history. Hence, I must tell a brief story of the
origin and development of North American Levinas studies before turning to its present
situation. This story refers to a larger one, and hence I must also say something about the North
American philosophical scene. The problematic nature of such narratives is very familiar to all of
us, so I simply note it at the outset. Next, and more obviously, it remains simply impossible to
know every craggy nook in the landscape of Levinas North American dissemination. Inevitably,
and in spite of my best efforts, I will leave out a name, a paper, or a book that in the last analysis
warrants mention. For this I offer my regrets at the outset. Finally, the most formidable problem
that confronts us lies in the fact that Levinas North American story has, from the beginning,
not been properly North American. The story of Levinas scholarship in the United States is
inevitably an international one, as the story I tell will reflect.

II. The North American Philosophical Scene
As most of us already know, Levinas work has achieved something of a canonical status in the
US, at least within scholarly circles sometimes associated with the name continental
philosophy. The meaning of the term continental philosophy began to emerge in the 1970s
with a minority of philosophers and theorists who drew stylistic inspiration from such diverse
sources as existential phenomenology, German critical theory, and a then emerging structuralism
and post-structuralism. The post-war philosophical scene in the United States was dominated by
a tedious and highly specialized form of language analysis we now call analytic philosophy.
Analytic philosophy was the hegemonic philosophical style in the US, a style oriented by overly
austere ideals of scientificity, logicality, and semantic minimalism inherited from the logical
positivist movement. In this context, continental [p. 195] philosophy came to name a rebellion,
a dissent, an engagement. Names like Kierkegaard, Nietzsche, Marx, and Heidegger represented
thinkers engaged with life or with what really and ultimately matters. Whether the horizon of
meaning specified was faith, art, politics, revolution, or being as such, what ultimately set them
and others apart from the aridity of analytic philosophy was their engagement with the lived
situations through and in which philosophy gets itself done. For these minority philosophers and
the generation of students they taught, continental vs. analytic philosophy named a
distinction between authentic and inauthentic or living and dead philosophy.
1
To this day,
analytic philosophy remains the predominant philosophical style in North America. Though
thanks to thinkers like Rawls, Rorty, and Cavell, and important new traditions in feminist
philosophy and pragmatism, the situation is substantially different. Indeed, one must now
interpose so-called when referring to continental philosophy, because the term no longer
signifies the way it did twenty or thirty years ago.
2
Though still a minority, so-called continental
philosophy occupies a privileged place in numerous reputable faculties across the United
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
1
!This!description!is,!of!course,!oversimplified.!To!my!knowledge,!the!analytic/continental!distinction!
doesnt!actually!show!up!until!the!80s.!Nevertheless,!a!review!of!the!literature!of!the!period!reflects!the!
defiance!this!distinction!came!to!name.!!!
2
!The!analytic/continental!divide!has!been!subject!to!numerous!explicit!treatments!and!debunkings!in!the!
literature.!For!example,!see!Babette!E.!Babich.!On!the!AnalyticKContinental!Divide!in!Philosophy:!Nietzsche's!
Lying!Truth,!Heidegger's!Speaking!Language,!and!Philosophy,!in!
A"House"Divided:"Comparing"Analytic"and"Continental"Philosophy.!C.!G.!Prado!(ed.).!Amherst:!Prometheus!
Books,!2003,!63K103.!
States.
3
And beyond philosophy proper, it still names a hodge-podge of divergent methods and
positions existential phenomenology, Marxism, hermeneutics, psychoanalysis, and post-
structuralism deployed and treated across virtually every department in the humanities and
social sciences. Wherever so-called continental philosophy is today read, practiced, and taught,
Levinas is known and treated. This is evidenced by the sheer quantity of dissertations, articles,
and books published each year that treats Levinas work, as readers of this journal know well.
With this very general sketch in view, we now turn from the overall context in which Levinas
work was received and developed to the story of his North American reception.

III. The Origins and Development of North American Levinas Studies
Levinas studies in the US has proceeded in two distinct phases, or what I will call, following
Atterton and Calarco, two waves.
4
The first wave can be marked chronologically by the 1969
publication [p. 196] of Totality and Infinity [hereafter TI] in English translation. The second
wave emerged primarily as a result of critical exchanges between Levinas and Derrida, which
began to register in the scholarship by the late 1980s and began to receive intense treatment by
the mid-90s. Hence, each wave of Levinas scholarship very roughly corresponds to what
Richard Cohen has called two schools
5
of Levinas studies. If two waves signifies two distinct
temporal periods of scholarship, two schools signifies two distinct ways of reading Levinas.
6

As we will see more concretely below, these two schools remain living traditions in
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
3
!For!instance,!New!School!University,!Boston!College,!SUNY!Stony!Brook,!DePaul!University,!etc.!
4
!I!gratefully!borrow!this!phrase!from!Peter!Atterton!&!Matthew!Calarco!(eds).!Radicalizing"Levinas.!Albany:!
SUNY!Press,!2010,!pg.!x![hereafter!cited!as!RL].!For!those!not!aware!of!the!specificities!of!US!critical!theory,!
the!figure!of!the!wave!is!often!employed!to!characterize!development!in!a!specific!critical!or!methodological!
tradition.!For!example,!feminist!philosophy!in!the!US!is!often!described!as!having!proceeded!in!three!waves,!
with!each!wave!being!described!as!exhibiting!a!unique!set!of!identifiable!traits!within!the!overall!arc!of!
feminist!theory!in!its!living!movement.!!!
5
!I!am!gratefully!indebted!to!Richard!Cohens!brief!account!of!the!history!of!Levinas!US!reception.!See!Richard!
A.!Cohen.!Levinasian"Meditations:"Ethics,"Philosophy,"and"Religion.!Pittsburg:!Duquesne!University!Press,!2010,!
pg.!169K171![hereafter!cited!as!LM].!
6
!As!Cohen!succinctly!notes,!There!are!thosewho!came!to!Levinas!through!Levinas.!And!there!are!
thosewho!came!to!Levinas!through!Derrida!The!result,!not!surprisingly,!is!two!quite!different!readings!of!
Levinas!(LM,!171).!
contemporary Levinas scholarship. The names surrounding the first wave didnt all of sudden
stop writing with the emergence of the second. The second wave was inaugurated precisely by
putting new questions to Levinas work. I will now turn to describe these two waves and two
schools in more detail.
The first wave of English language Levinas studies properly begins with Alphonso
Lingis English translation of TI, published by Duquesne University Press in 1969. As Atterton
& Calarco underline, this phase involved a considerable amount of commentary and exposition,
or in getting a handle on precisely what Levinas was saying in its broad significance. The
publication of TI was quickly followed by the first three English language dissertations dedicated
solely to Levinas work: Edith Wyschogrods beautiful treatment eventually published as
Emmanuel Levinas: The Problem of Ethical Metaphysics (1970); Phillip Lawtons Emmanuel
Levinass Theory of Language (1973), and Richard Cohens Time in the Philosophy of
Emmanuel Levinas (1980). As far as Ive been able to ascertain, some of the first published
papers treating Levinas work in English were Luk Bouckaerts Ontology and Ethics:
Reflections on Levinas Critique of Heidegger, (1970) and Adriaan Peperzaks Freedom
(1971).
7
The first wave of Levinas studies is attended by such well-known and important names
as Cohen, Wyschogrod, and Peperzak, and by other noteworthy names, for example, Theodore
de Boer. It is not accidental that names like Cohen, Wyschogrod, and Peperzak are indissociable
from Levinas studies in the US: they quite simply birthed [p. 197] the entire movement, and we
are forever in their debt.
Throughout the 1970s and 80s Levinas was primarily read as a phenomenologist, and his
philosophical proposals were treated and evaluated within the pale of the phenomenological
method and the fundamental questions it poses. Of course, these questions were not (and still are
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
7
!Luk!Bouckaerts!Ontology!and!Ethics:!Reflections!on!Levinas!Critique!of!Heidegger,!International"
Philosophical"Quarterly.!10!(September,!1970):!402K419.!!Adriaan!Peperzak.!Freedom,!International"
Philosophical"Quarterly.!11!(September,!1971):!341K361.!
!
not) dead: not merely specialist or scholastic discussions, but included Levinas placement in
and contributions to existential phenomenology as a living philosophy irrupting on the American
philosophical scene. The debates to which Levinas work contributed and in which it intervened
involved such still live questions as the proper place of theory in the fundamental meaning
phenomenology opens up, the relation of Husserl, Heidegger, and Levinas respective visions of
phenomenology, the meaning of the limits of meaning, or the proper character of
phenomenologys involvement with its others. Levinas broke upon and was treated within a
living philosophical milieu; a milieu Levinas and his American readers helped to shape. The
work done on Levinas at this time wasnt simply anatomical or uncritical, but reflects the
passions and signatures of those philosophers who read him, clarified him, questioned him,
criticized him, or in other words: affirmed or rejected his philosophy as approaching, or as
failing to approach, what we usually call truth.
With the slow emergence of the second wave of scholarship in the late 1980s, the
questions put to Levinas changed. With the second wave enters Derrida and his disciples.
Derridas justly acclaimed reading of TI Violence and Metaphysics and subsequent critical
exchanges between Levinas and Derrida began to provoke a whole new set of questions.
8
This is
one reason our two-wave description is somewhat artificial, but still remains relatively apt in
designating the trajectory of the scholarship. Derridas essay first appeared in English translation
in 1964.
9
Though Derridas reading of TI [p. 198] remained a reference during the US reception
of Levinas in the 70s and early 80s, its not until Levinas Otherwise than Being or Beyond
Essence appeared in English (1981) and perhaps: not until Derridas own ethics crisis
10
that
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
8
!Jacques!Derrida.!Writing"and"Difference.!Alan!Bass!(trans).!Chicago:!University!of!Chicago!Press,!1980,!pg.!
79K153.!!
9
!Bernasconi!&!Critchley!(eds.).!The"Cambridge"Companion"to"Levinas.!Cambridge:!Cambridge!University!
Press,!2002,!pg.!xxiv.!
10
!I!do!not!mean!this!as!a!cheap!shot!at!Derrida!and!his!apostolate.!In!all!sincerity,!the!only!thing!that!annoys!
more!than!reflexive!critics!of!Derrida!is!Derridas!(and!his!helpers)!own!responses!to!these!critics.!In!any!
case,!it!was!not!mere!chance!that!talk!of!the!ethics!of!deconstruction!happened!to!emerge!in!the!late!1980s.!
the questions begin to change in the scholarship. The questions that emerge in the second wave
of US Levinas studies are no longer simply intra-phenomenological, or the question of living vs.
dead philosophy by which existential phenomenology defined itself in its North American
philosophical context. Intra-phenomenological questions became questions about the very
(im)possibility of phenomenology; authentic vs. inauthentic philosophy becomes the question of
the possibility of philosophy itself. In other words, all the questions asked, and variously
answered in the first wave get put into question in the second wave. Levinas the
phenomenologist becomes Levinas the post-structuralist. Though its initial currents can be felt
as early as the mid-80s, the second wave of Levinas scholarship in the US doesnt decisively
break until the early-1990s.
11
There are two names that are central in turning the tide: Robert
Bernasconi and Simon Critchley. Bernasconi is without a doubt the single most important force
for deconstructive interpretations of Levinas work in the US. He began an in depth exploration
of Levinas and Derridas relationship almost a decade prior to the rest of the scholarship. Along
with Cohen, Wyschogrod, and Peperzak, Bernasconi has indelibly an unalterably marked US
Levinas scholarship. Simon Critchley, too, and his very important Ethics of Deconstruction,
deserves special mention here.
12
In this book Critchley diagnoses the ethical lacuna in
deconstruction precisely by summoning Levinas. Levinas late work is brought to bear to rectify
what was then perceived as deconstructions ethical deficits. Levinas no longer only spoke to the
unique situation of minority methods on the American philosophical scene, no longer was simply
one live option amongst others within existential phenomenology and critical theory, with
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
The!de!Man!affair!and!the!English!publication!of!De"l'esprit!roused!considerable!controversy,!and!gave!the!
impression!that!Derrida!was!soft!on!fascism;!or!at!the!very!least,!on!his!friends!and!influences!that!flirted!with!
it.!Right!in!the!midst!of!this!controversy!Derrida!authored!and!presented!the!text!that!some!consider!to!mark!
or!inaugurate!his!soKcalled!ethical!turn!(Force"of"Law).!On!the!controversy,!see!John!Brenkman!&!Jules!David!
Law.!Resetting!the!Agenda,!Critical"Inquiry.!15,!4!(Summer,!1989):!804K811;!Thomas!Sheehan.!Normal!
Nazi,!in!The"New"York"Review"of"Books.!XL,!1K2!(January!14,!1993):!30K35;!Jacques!Derrida.!Of"Spirit:"of"
Heidegger"and"the"Question.!Bennington!&!Bowlby!(trans.).!Chicago:!University!of!Chicago!Press,!1989;!&!Like!
the!Sound!of!the!Sea!Deep!within!the!Shell:!Paul!de!Mans!War,!Critical"Inquiry.!14!(Spring,!1988):!590K652.!
11
!For!an!early!treatment!of!Levinas!and!the!ethics!of!deconstruction,!see!Stephan!Watsons!Levinas,!the!
Ethics!of!Deconstruction,!and!the!Remainder!of!the!Sublime,!Man"and"World.!21!(January,!1988):!35K64.!!
12
!Simon!Critchley.!The"Ethics"of"Deconstruction:"Levinas"and"Derrida.!London:!Blackwell,!1992.!!
Critchleys Ethics, [p. 199] Levinas comes to have meaning for deconstructions own self-
identity. The question Levinas posed and poses to deconstruction becomes deconstructions own
questions, and as such redeems whatever deficits or deficiencies it was previously thought to
harbor. To their credit, Bernasconi and Critchley, each on their own way, raised these questions
and redeemed deconstruction in the very midst of Derridas own appropriation of Levinas. Their
and others signatures are felt in Derridas own so-called ethical turn.
13
The basic movement
that specifies the character of our so-called second wave is this: Levinas is Aufgehoben in
Derrida.
Of course, there are those who appear to simply defy my two-school description.
Bettina Bergo, for example, is a properly autonomous interpreter of Levinas in her own right.
14

She notes but never yields to deconstructive appropriations of Levinas, and ultimate reads him in
fidelity to his properly phenomenological philosophical pedigree. For this very reason, she can
be classed in school 1, or as one who reads Levinas work as properly phenomenological in
character. Many other names warrant mention here, but each one can ultimately be classed in one
of the two schools outlined above. Why? My two school description remains valid to the extent
that those who do not fit neatly within either side must necessarily refer to one Levinas or
another in enlisting him in their own projects. For instance, Robert Gibbs accepts the
complication of classical phenomenology Levinas performs, but does so not in Derridas name or
in fidelity to deconstruction, but as a Jewish philosopher that presents Levinas contributions as
the contributions of Jewish philosophy to our contemporary situation.
15
This is an eminently
valid and noble project, but one that ultimately involves the position one takes with respect to
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
13
!Derridas!texts!that!are!said!to!compose!the!soKcalled!turn!are:!Jacques!Derrida,!Force!of!Law,!in!
Deconstruction"and"the"Possibility"of"Justice.!Cornell,!Rosenfeld,!&!Carlson!(eds).!New!York:!Routledge,!1992,!3K
67;"Specters"of"Marx.!Peggy!Kamuf!(trans.).!New!York:!Routledge,!1994;"The"Politics"of"Friendship.!G.!Collins!
(trans.).!London:!Verso,!1997;"Adieu"to"Emmanuel"Levinas.!Naas!&!Brault!(eds).!Stanford:!Stanford!University!
Press,!1999;"Of"Hospitality.!Stanford:!Stanford!University!Press,!2000.!
14
!See!Bettina!Bergo.!Levinas"Between"Ethics"and"Politics.!Pittsburg:!Duquesne!University!Press,!1999.!
15
Robert!Gibbs.!Jewish!Dimensions!of!Radical!Ethics,!in!Ethics"as"First"Philosophy."Adriaan!T.!Peperzak!(ed).!
New!York:!Routledge,!1995,!pp.!1323.!!
Levinas relatedness to phenomenology and deconstruction. Even when a specific reading simply
refuses to validate its claims through reference to phenomenology or deconstruction, one can
surmise the position in question through a review of the actual arguments and evidences
presented. For instance, Gibbs praises the catachrestical way Levinas comes to relate philosophy
and Judaism, but does so precisely by underlining his phenomenological descriptions.
16
This
contrasts, for example, to Critchleys plainly structural and strategic interpretation in explicitly
Derridean terms.
17
Gibbs Levinas may [p. 200] ultimately be deconstructive, but if he is, he is
only by virtue of the concrete sense or orientation that is opened in Levinas actual
phenomenological descriptions. In just this way, every reader of Levinas can be classed
according to whether she or he reads him first as a phenomenologist, or first as
deconstructionist. With respect to our two school description, it matters little what particular
aspect or theme a reading treats. If the character of the reading is oriented by a sense yielded in
Levinas phenomenological descriptions, it can be said to belong to school 1 or the
phenomenological school of Levinas scholarship. If the character of its reading is governed by
the protocols of double reading that defines deconstruction, it can be said to belong to school
2 or the deconstructive school of Levinas scholarship. These two schools arent always mutually
exclusive in practice, but they are ultimately distinguished by this: the analyses of the former can
ultimately be traced back to an appeal or a showing, to phenomenological evidence and the
transcendental or ontological conditions it involves; whereas the latter tends to proceed as an
apparently pure criticism, though a criticism ultimately premised on a specific account of the
conditions for meaning.
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
16
Ibid.!
17
!I!am!not!necessarily!criticizing!Critchleys!move.!Indeed,!I!welcome!it!within!the!context!of!deconstructive!
method.!But!what!motivates!Critchleys!project!is!the!structural"determinations!that!result!from,!and!will!
subsequently!be!said!to!mediate,!Levinas!actual!phenomenological!descriptions,!and!not!those!descriptions!
themselves.!See!Simon!Critchley.!The"Ethics"of"Deconstruction:"Levinas"and"Derrida.!London:!Blackwell,!1992,!
26K29.!
As my own very partisan description betrays: the two schools that characterize the
questions posed to Levinas work both remain still extant or living traditions in the scholarship.
These schools are fundamentally distinguished by those who (a) read Levinas first as a
phenomenologist and (b) those who read Levinas first as a post-structuralist. Of course,
partisans of the Derridean school will contest this distinction because they have already decided
for a specific interpretation and problematization of phenomenology, already decided for a
specific account of phenomenologys basic problems and (im)possibilities, an account that
remains contested in every quarter of phenomenological research. As we will see below, the only
readings of Levinas that ultimately defies my two school description has been conducted,
unsurprisingly, by those in different methodological traditions.
[p. 201] Finally, no description of the history of Levinas scholarship in the US would be
complete without mentioning his reception by and treatment within North American Jewish
Studies.
18
In the first wave of Levinas US reception, the importance of Levinas Judaism for his
philosophy was always underlined, and in the large, celebrated. The first wave tended to read
Levinas as he himself wanted to be read: as a phenomenologist who drew inspiration from his
heritage. All Levinas most important American readers whether Jewish readers like Edith
Wyschogrod and Richard Cohen, Christian like readers Adriaan Peperzak, or atheist or non-
affiliated readers like Alphonso Lingis all read Levinas in this way. Levinas Judaism and its
relation to his philosophy did not begin to receive explicit treatment until the late 1980s, with
more wide debate only emerging in the mid-90s.
19
Cohen and Wyschogrod again warrant special
mention here: as early as 1988, they began publishing on Levinas relation to modern Jewish
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
18
I am not as familiar with the work done on Levinas in Jewish Studies as I perhaps should be. As such, I heartily
thank Richard A. Cohen and Martin Kavka for offering me their perspective on this matter.
19
This, again, is a bit oversimplified. Wyschogrod published on the religious dimensions of Levinas work very
early on. See Emmanuel Levinas and the Problem of Religious Language, The Thomist, 26/1, 1972, 38; &
Emmanuel Levinas, in Encyclopedia Judaica, New York: Macmillan, 1971, II: 114.
thought and the religious dimensions of his work.
20
Their respective readings of Levinas
informed and helped to shape subsequent discussion that emerged on Levinas and Judaism in the
1990s, to which, of course, they also contributed.
In the mid-1990s, discussion and debate of Levinas and his Judaism began in vigor across
the scholarship. This period of Levinas Jewish reception can be characterized as claiming
Levinas as a properly Jewish thinker. Robert Gibbs is of decisive importance here. Gibbs work
substantially treats Levinas next to other giants in modern Jewish thought, and presents Levinas
ethics as a religious and specifically Jewish challenge to the philosophical hubris of modernity.
Other noteworthy contributors to this discussion were Annette Aronowicz and Jill Robbins.
21

The debates and discussions of this period eventually opened upon a new discussion by a
younger generation of scholars. With the turn of the millennium, other voices raised questions
about the viability of overly dichotomizing Levinas Judaism and his philosophy. Some
important new voices variously weighing in on this continuing discussion include Claire Elise
Katz, Michael Fagenblat, Martin Kavka, and Michael Morgan.
22

[p. 202] How do Jewish readings of Levinas stand with respect to my two school
description above? I have to confess that I am not as familiar with the discussions in Jewish
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
20
See Edith Wyschogrod, From the Disaster to the Other: Tracing the Name of God in Levinas, in
Phenomenology and the Numinous: The Fifth Annual Symposium of the Simon Silverman Phenomenology Center,
Pittsburgh: Duquesne University Press, 1988, 67-86. Richard Cohen, Levinas, Rosenzweig, and the
Phenomenologies of Husserl and Heidegger, in Philosophy Today, Summer 1988, 165-178.
21
GIBBS (Robert), Correlations in Rosenzweig and Levinas. Princeton: Princeton University Press,
1994; Levinas and Jewish Thought, Jewish Book Annual, 51, 1993-1994, 112-124;
Blowing on the Embers: Two Jewish Works of Emmanuel Levinas, Modern Judaism, 14/1, 1994, 99-
113; Jewish Dimensions of Radical Ethics, in Ethics as First Philosophy, PEPERZAK (ed.), New York:
Routledge, 1995, 1323; ARONOWICZ (Annette), Emmanuel Levinas's Talmudic Commentaries: The Relation of
the Jewish Tradition to the Non-Jewish World, from Dorff & Newman (eds.), Contemporary Jewish Ethics and
Morality. A Reader, Oxford: Oxford University Press, 1995. ROBBINS (Jill), Prodigal Son/Elder Brother:
Interpretation and Alterity in Augustine, Petrarch, Kafka, Levinas, Chicago: University of Chicago Press, 1991;
Altered Reading: Levinas and Literature. Chicago: University of Chicago Press, 1999.
22
FAGENBLAT (Michael), A Covenant of Creatures: Levinass Philosophy of Judaism,
Stanford, Stanford University Press, 2009; KATZ (Claire Elise), Levinas, Judaism, and the Feminine: The Silent
Footsteps of Rebecca, Bloomington: Indiana University Press, 2003; KAVKA (Martin), Jewish Messianism and the
History of Philosophy. Cambridge: Cambridge University Press, 2004. MORGAN (Michael L.), Discovering
Levinas, Cambridge, Cambridge University Press, 2007; The Cambridge Introduction to Emmanuel Levinas,
Cambridge, Cambridge University Press, 2011.
Studies as I ought to be. What is clear is that the scholarship does reflect this two-school
character, with the exception of voices that simply ignore more abstract philosophical
considerations for singularly thematic reasons. There are those who read him as a
phenomenologist and a Jewish thinker, i.e. as reflecting differences of style depending on the
community he is addressing and the particular questions being considered. Of course, those who
read Levinas phenomenologically accept the legitimacy of Levinas heterodox contributions to
phenomenology, contributions that have been questioned from Husserlian and Heideggerian
quarters.
23
This amounts to an intra-phenomenological debate, however, and partisans of this
camp dont simply cede Levinas to the post-structuralists. There are those who accept and read
Levinas as a post-structuralist and Jewish thinker, and hence barely detect a difference between
Levinas and Derridas respective projects. Much of the way Levinas is read with respect to
Derrida depends on a specific scholars estimation Derridas own work and the complicated
question of the Jewish credentials of his thought. It remains possible to class specific readings
as I suggested above, but we must underline that much of the scholarship circulates within the
two-school composition of US Levinas studies without specifically or explicitly locating itself.
What does remain clear is that Levinas has justly joined the ranks of Herman Cohen, Martin
Buber, and Franz Rosenzweig in the pantheon of modern Jewish thought from the North
American perspective.


IV. Contemporary Levinas Studies
As I hinted above, the phenomenological and deconstructive schools of Levinas studies
constitute the current shape of Levinas scholarship in the US. Many if not most of the latest
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
23
CROWELL (Steven Galt), Authentic Thinking and the Phenomenological Method, in DRUMMOND (John) &
LAU (K.-Y.) (eds.), Husserls Logical Investigations in the New Century: Western and Chinese Perspectives, New
York: Springer, 2007, 119-133; & JANICAUD (Dominique) (ed.), Phenomenology and the Theological Turn: The
French Debate, New York: Fordham University Press, 2000.
!
research finds its home in one of these schools. The noteworthy exception to this involves
readers of Levinas work from different methodological traditions. These readers, I suggest,
[p. 203] are inaugurating what we might call a third wave of North American Levinas studies.
What I will call cross-methodological exchange.
First, let us repeat and re-underline that throughout the entire history of the scholarship,
Levinas has been read, interpreted, and applied across disciplinary boundaries. This has not
ceased. Recently published titles disclose Levinas influence in virtually every corner of the
academy: political theory,
24
Jewish studies,
25
intellectual history,
26
Postcolonial studies,
27

theology,
28
film studies,
29
education,
30
cultural studies,
31
literary theory,
32
and even
organizational management.
33
If anything, contemporary scholarship suggests that Levinas
influence is vibrantly expanding. Perhaps Levinas treatment in management theory and other
empirically guided theoretical disciplines is not surprising to our new generation of scholars. But
twenty or even ten years ago such a thing was scarcely thinkable. Levinas interdisciplinary
treatment is not a distinctively or starkly new development, but the swath of these
interdisciplinary treatments is expanding to new and novel domains.
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
24
!WOLFF!(Ernst),!Political"Responsibility"for"a"Globalised"World:"After"Levinas'"Humanism,!Bielefeld,!
Transcript!Verlag,!2011.!
25
!FAGENBLAT!(Michael),!A"Covenant"of"Creatures:"Levinass"Philosophy"of"Judaism,!
Stanford,!Stanford!University!Press,!2009.!
26
!BOLTON!(Linda),!Facing"the"Other:"Ethical"Disruption"and"the"American"Mind,!Baton!Rouge,!Louisiana!State!
University!Press,!2010.!
27
!DRABINSKI!(John!E.),!Levinas"and"the"Postcolonial:"Race,"Nation,"Other,!Edinburgh,!Edinburgh!University!
Press,!2011.!
28
!MAYAMA!(Alain),!Emmanuel!Levinas!Conceptual!Affinities!with!Liberation!Theology,!New!York,!Peter!Lang!
Publishing,!2011.!
29
!GIRGUS!(Sam),!Levinas"and"the"Cinema"of"Redemption:"Time,"Ethics,"and"the"Feminine,!New!York,!Columbia!
University!Press,!2010.!
30
!EGTAKKUEHNE!(Denise),!Levinas"and"Education:"At"the"Intersection"of"Faith"and"Reason,!London,!Routledge,!
2011.!
31
!SHANKMAN!(Steven),!Other"Others:"Levinas,"Literature,"Transculteral"Studies,!Albany:!SUNY!Press,!2010.!
32
!DAVIS!(Colin),!Critical"Excess:"Overreading"in"Derrida,"Delueze,"Levinas,"Zizek,"and"Cavell,!Stanford:!Stanford!
University!Press,!2010.!
33
!VEN!(Naud!van!der),!The"Shame"of"Reason"in"Organizational"Change:"A"Levinasian"Perspective,!Dordrecht,!
Springer,!2010.!
What is genuinely new in recent philosophical scholarship is Levinas treatment
alongside methods and figures traditionally associated with analytic style, or specifically
American traditions of philosophy. Even this must be qualified, however, since as early as 2002,
Levinas was subject to comment by such well known American philosophers as Hillary Putnam
and Richard J. Bernstein.
34
Nevertheless, the past few years has witnessed the emergence of a
series of substantial studies that sets Levinas into conversation with specifically American
philosophies and philosophical traditions. For example, in his most excellent book Discovering
Levinas,
35
Michael Morgan conducts a series of interesting comparative analyses of Levinas next
to, for example, Stanley Cavell, Christine Korsgaard, and (Canadian) Charles Taylor, among
others. To my knowledge, Morgan is the first to enact a dialogue of this sort between Levinas
and the Anglo-American tradition. Next, Michael Barber published a very interesting
comparative study on Levinas and Darwall, and their respective accounts of the significance of
the second person perspective for ethics and ethical theory.
36
Finally, the past few years has
witnessed two book length treatments of Levinas next to the founders of American pragmatism:
Richard Stevens Burning for the Other: Levinas, Pierce, and an Ethical Aesthetics and Megan
Craigs Levinas and James: Toward a Pragmatic Phenomenology.
37
[p. 204] Such cross-
methodological exploration, exchange, and cross-fertilization between our continental Levinas
and indigenous North American philosophy signal a genuinely new development in US Levinas
studies. Perhaps its a bit too early to call this trend a wave in its own right, but it does signal a
genuinely new development.
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
34
!See!Hilary!Putnam.!Ethics"Without"Ontology.!Cambridge:!Harvard!University!Press,!2004,!15K32;!&!Levinas!
and!Judaism,!in!Cambridge"Companion"to"Levinas.!Bernasconi!&!Critchley!(eds.).!Cambridge:!Cambridge!
University!Press,!2002,!33K62.!Richard!J.!Bernstein.!Radical"Evil:"An"Interrogation.!Cambridge:!Polity,!2002,!
166K179;!&!Evil!and!the!temptation!of!theodicy,!in!Cambridge"Companion"to"Levinas.!Bernasconi!&!Critchley!
(eds).!Cambridge:!Cambridge!University!Press,!2002,!252K267.!
35
!MORGAN!(Michael!L.),!Discovering"Levinas,!Cambridge,!Cambridge!University!Press,!2007.!
36
!Michael!Barber,!Autonomy,!Reciprocity,!and!Responsibility:!Darwall!and!Levinas!on!the!Second!Person,!
International"Journal"of"Philosophical"Studies.!Vol.!16!No.!5!(2008):!629K644.!
37
!CRAIG!(Megan),!Levinas"and"James:"Toward"a"Pragmatic"Phenomenology,!Bloomington,!Indiana!University!
Press,!2010;!STEVENS!(Richard),!Burning"For"the"Other:"Levinas,"Peirce,"and"an"Ethical"Aesthetics,!
Saarbrcken,!VDM!Verlag,!2009.!

V. Conclusion
In conclusion, we would be remiss to forego mentioning the solidification of Levinas scholarship
within the professional landscape of the North American academy. 2006 witnessed the birth of
two very important venues for Levinas studies. First, thanks to Michael Paradiso-Michau and Sol
Neely, the United States has its first professional association dedicated to Levinas work: the
North American Levinas Society (NALS). According to co-founder and executive secretary Dr.
Paradiso-Michau, NALS continues to experience significant annual growth as it consciously
cultivates an intergenerational culture:
We've been intentional, and successful, at bringing together younger scholars and
students with tenured and senior scholars in Levinas studies. Quite a few NALS
conference papers by presenters have matured into journal articles and book chapters, due
in large part to the critical and friendly feedback generated from conference attendees and
co-panelists.
38


Next to NALS, and thanks in large part to Jeffery Bloechl, 2006 saw the birth of the first annual
journal dedicated explicitly to Levinas work: Levinas Studies, published by Duquesne
University Press. The journal thrives to this day, and has presented research from a plethora of
familiar names, for example, Jean-Luc Marion, Jacques Taminiaux, Richard A. Cohen, Robert
Bernasconi, James Falconer, Anthony Steinboch, Alphonso Lingis, Bettina Bergo, and more.
If what we have described above is accurate, it is safe to describe the present situation of
North American Levinas scholarship as vibrant and thriving. The sheer swath of disciplines and
concrete issues Levinas is summoned to address is a testament to the power and continuing
relevance of his thought. The dozens and taken together and as a whole: hundreds of articles,
books, and dissertations produced each year suggests that his influence shows no signs of
slackening. Thanks especially to Levinas Studies and the NALS, Levinas scholarship in the US
!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!
38
!Dr.!Michael!ParadisoKMichau!is!a!lecturer!in!philosophy!at!Oakton!Community!College,!Des!Plaines,!Illinois,!
USA.!He!relayed!this!to!me!in!a!brief!personal!interview!I!conducted!via!email.!NALS!website:!
http://www.levinasKsociety.org/!
!
has the institutional niche and infrastructures that should guarantee a North American home to
Levinas study for a long time to come. What surprises lay in store? [p. 205] Could our proposed
third wave of Levinas studies described above come to disturb and transform its present two
school composition? Or will some other, unforeseeable text or movement break upon us? We
will have to wait and see.

English Language Primary Text Bibliography, by date

1949

WILLIAMS (F.) (trans.), Introduction to: Jean Wahl, A Short History of Existentialism
in A Short History of Existentialism, New York, Philosophical Library, 48-53.

1967

KOCKLEMENS (Joseph) (trans.), Intuition of Essences, in The philosophy of Edmund
Husserl and its Interpretation, New York: Doubleday, 87-117.

1969

LINGIS, (Alphonso) (trans.), Totality and Infinity: An Essay on Exteriority, Pittsburgh:
Duquesne University Press.

WYSCHOGROD (Edith) (trans.), Judaism and the Feminine Element, in Judaism,
18/1, 30-38.

1973

ORIANNE (Andre) (trans.), The Theory of Intuition in Husserls Phenomenology,
Evanston: Northwestern University Press.

1978

COHEN (Richard A.) (trans.), God and Philosophy, in Philosophy Today, 22, 127-147.

LINGIS, (Alphonso) (trans.), Existence and Existents, Pittsburgh: Duquesne
University Press.

PEPERZAK (Adriaan) (trans.), Signature, in Research in Phenomenology, VIII, 175-189.

1979

STEPHENSON (A.) & SUCARMAN (R.I.) (trans.), To Love the Torah More than God, in
Judaism, 28, 217-220.
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