{"id":4424,"date":"2025-04-11T20:35:57","date_gmt":"2025-04-12T01:35:57","guid":{"rendered":"https:\/\/my.vanderbilt.edu\/williamfranke\/?page_id=4424"},"modified":"2025-04-11T20:35:58","modified_gmt":"2025-04-12T01:35:58","slug":"rome-mirafiori-2025-levinas-conference","status":"publish","type":"page","link":"https:\/\/my.vanderbilt.edu\/williamfranke\/rome-mirafiori-2025-levinas-conference\/","title":{"rendered":"Rome, Mirafiori, 2025 Levinas conference"},"content":{"rendered":"

Rome 2025, Levinas conference, announcement<\/a><\/p>\n

Current Readings of Levinas’ Otherwise than Being, or Beyond Essence<\/strong><\/p>\n

International Congress<\/strong><\/p>\n

Readings of Levinas’ Otherwise than Being, or Beyond Essence<\/em><\/strong><\/p>\n

Letture attuali di Altrimenti che essere, o al di l\u00e0 dell\u2019essenza<\/em><\/strong><\/p>\n

Lectures actuelles de Autrement qu\u2019\u00eatre, ou au-del\u00e0 de l\u2019essence<\/em><\/strong><\/p>\n

 <\/p>\n

May 28-31, 2025<\/strong><\/p>\n

Dipartimento di Filosofia<\/strong><\/p>\n

VILLA MIRAFIORI<\/strong><\/p>\n

via Carlo Fea 2, 00161 Roma<\/strong><\/p>\n

Sapienza Universit\u00e0 di Roma<\/strong><\/p>\n

 <\/p>\n

DIRECTION<\/strong><\/p>\n

Joseph Cohen (University College Dublin)<\/p>\n

Carmelo Meazza (Universit\u00e0 di Sassari)<\/p>\n

Orietta Ombrosi (Sapienza Universit\u00e0 di Roma)<\/p>\n

 <\/p>\n

SCIENTIFIC BOARD<\/strong><\/p>\n

Dan Arbib (Sorbonne Universit\u00e9)<\/p>\n

Robert Bernasconi (Penn State University)<\/p>\n

Francesco Paolo Ciglia (Universit\u00e0 \u00abG. d\u2019Annunzio\u00bb di Chieti-Pescara)<\/p>\n

Joseph Cohen (University College Dublin)<\/p>\n

Nicolas de Warren (Penn State University)<\/p>\n

Carmelo Meazza (Universit\u00e0 di Sassari)<\/p>\n

Orietta Ombrosi (Sapienza Universit\u00e0 di Roma)<\/p>\n

Giacomo Petrarca (San Raffaele \u2013 Milano)<\/p>\n

Giuseppe Pintus (Universit\u00e0 di Sassari)<\/p>\n

Fran\u00e7ois David Sebbah (Universit\u00e9 Paris Nanterre)<\/p>\n

 <\/p>\n

INSTITUTIONS<\/strong><\/p>\n

Dipartimento di Filosofia, Universit\u00e0 di Roma Sapienza \u2013 Orietta Ombrosi<\/p>\n

School of Philosophy, University College Dublin \u2013 Joseph Cohen<\/p>\n

Dipartimento di Storia, Scienze dell\u2019Uomo e della Formazione, Universit\u00e0 di Sassari \u2013 Carmelo<\/p>\n

Meazza<\/p>\n

Faculty of Philosophy, Boston College \u2013 Jeffrey Bloechl<\/p>\n

Department of Philosophy, Penn State University \u2013 Robert Bernasconi \/ Nicolas de Warren<\/p>\n

Levinas Studies<\/em> \u2013 Robert Bernasconi \/ Nicolas de Warren<\/p>\n

Institut Fran\u00e7ais \u2013 Ambassade de France en Italie<\/p>\n

Inschibboleth<\/em> Associazione Culturale<\/p>\n

 <\/p>\n

COORDINATION:<\/strong><\/p>\n

Inschibboleth<\/em> Associazione Culturale,<\/p>\n

Giuseppe Pintus (Universit\u00e0 di Sassari)<\/p>\n

 <\/p>\n

KEYNOTE SPEAKERS<\/strong><\/p>\n

G\u00e9rard\u00a0Bensussan, Robert\u00a0Bernasconi, Catherine\u00a0Chalier, Giovanni\u00a0Ferretti.<\/p>\n

 <\/p>\n

INVITED SPEAKERS<\/strong><\/p>\n

Abdullah\u00a0Almutairi (Saudi Arabia), Nicole\u00a0Anderson\u00a0(Australia), Dan\u00a0Arbib\u00a0(France), Andrea\u00a0Bellantone (France), Hanoch Ben-Pazi\u00a0(Israel), Bettina\u00a0Bergo\u00a0(Canada), Jeffrey\u00a0Bloechl\u00a0(USA), Myl\u00e8ne\u00a0Bobtol-Baum (Belgium), Rosaria Caldarone\u00a0(Italy), Rodolphe Calin (France), Carla\u00a0Canullo\u00a0(Italy), Guelfo\u00a0Carbone\u00a0(Italy), Francesco Paolo\u00a0Ciglia (Italy), Joseph Cohen\u00a0(Ireland), Nicolas\u00a0De Warren (USA), Nathan Devers\u00a0(France), Abi\u00a0Doukhan\u00a0(USA), Silvano\u00a0Facioni\u00a0(Italy), William Franke (USA)<\/strong>, Rita\u00a0Fulco\u00a0(Italy), Masado\u00a0Goda\u00a0(Japan), Eric Levi\u00a0Jacobson\u00a0(USA), Irene\u00a0Kajon\u00a0(Italy), Claire\u00a0Katz\u00a0(USA), Richard\u00a0Kearney\u00a0(USA), Hagi\u00a0Kenaan\u00a0(Israel), Sergio\u00a0Labate\u00a0(Italy), Miguel Gar\u00eda-Bar\u00f3 L\u00f3pez (Spain), Carmelo\u00a0Meazza\u00a0(Italy), Orietta\u00a0Ombrosi\u00a0(Italy), Giacomo\u00a0Petrarca\u00a0(Italy), Silvano\u00a0Petrosino\u00a0(Italy), Giuseppe\u00a0Pintus\u00a0(Italy), Fran\u00e7ois-David Sebbah\u00a0(France), Yotetsu\u00a0Tonaki\u00a0(Japan), Wan-I\u00a0Yang\u00a0(Taiwan).<\/p>\n

 <\/p>\n

Other speakers selected by call for papers<\/strong><\/p>\n

 <\/p>\n

CALL FOR PAPERS<\/strong><\/p>\n

Submissions from graduate students are welcomed and encouraged. Speakers should anticipate 20 minutes to present, followed by time for questions.<\/p>\n

The intervention proposal should be submitted using the online form found at the following address:<\/p>\n

https:\/\/forms.gle\/6ALGKujuhPnTufnm6<\/a><\/p>\n

The proposal should contain:<\/p>\n

    \n
  1. Title;<\/li>\n
  2. The abstract (max 1,000 characters);<\/li>\n
  3. A biographical note from the author (max 800 characters, including spaces);<\/li>\n
  4. A list of up to 5 publications by the applicant.<\/li>\n<\/ol>\n

    Proposals in Italian, English or French are accepted.<\/p>\n

     <\/p>\n

    Submissions are due by March 30, 2025. Submissions will be reviewed by the conference committee. Applicants will be notified regarding the committee\u2019s decision by April 10, 2025.<\/p>\n

    If accepted, the talk must be held in attendance: the applicant will have 5 days to confirm attendance. The researcher’s travel, board and lodging costs will be borne by the applicant.<\/p>\n

     <\/p>\n

    For further questions, please contact the conference organizer: Giuseppe Pintus (conferencelevinasrome@gmail.com<\/a>)<\/p>\n

    TOPIC:<\/strong><\/p>\n

    Otherwise than Being, or Beyond Essence<\/em>, published in 1974, produced nothing less than a profound in contemporary philosophical thought. Pursuing the breakthrough made in the work of 1961, Totality and Infinity, but by interrupting its phenomenological movement, Levinas deploys and describes an ethical subjectivity already awoken to the responsibility for the Other, a vulnerable subjectivity, a subjectivity \u201cmore passive than all passivity\u201d, persecuted, haunted and elected to the point of substitution for the Other.<\/p>\n

     <\/p>\n

    From which \u201cplace\u201d, and towards which heading and ethico-political orientation, are we to think this \u201csubstitution\u201d and this \u201cexpiation\u201d at the heart of the infinitely responsible subjectivity for the Other and for the death of the Other? Which are the risks<\/em>\u00a0and the chances<\/em>\u00a0of this hyperbolical ethics, engaged by a responsibility without conditions for the Other? Can it furnish the space \u2013 and if so, how to determine such a space \u2013 for a political or a sociality, a manner of rethinking, or even, reconfigure our democratic institutions?<\/p>\n

     <\/p>\n

    In engaging a thinking towards the alterity of the Other irreducible to the classical modalities of intersubjectivity or recognition, Levinas deploys a wholly<\/em>\u00a0other <\/em>disposition towards Being and ethical duty, truth and justice, singularity and universality, and in this sense redefines what we could call humanism, and thereby, rethinks anew the possibility of the Good after the irremediable breaks and caesurae of our History and indeed after what the philosopher names \u201cuseless suffering\u201d has put into abyss the human rational ideal of moral benevolence or the reconciliatory tendency of the historical becoming of humanity. In effect, Levinas indicates how and why substitution for the Other \u2013 infinite response of responsibility for the Other always preceding the call of the Other \u2013 will have torn us away from Being and the different modalities of Being-together and thus marks, both in the face of History and before the alterity of the Other, responsibility cannot be circumscribed within the established limits of a social contract or normative morality, but must \u201cinfinitize<\/em>\u201d itself and translates itself as \u201cinfinition<\/em>\u201d for the Other. Before freedom, the ethical subjectivity thus finds itself emptied of its own substance and, substituting itself for the Other, remains already engaged beyond its autonomy in what Levinas calls its \u201cdisinterestedness,\u201d its \u201cexception\u201d and \u201celection\u201d \u2013 let us also say its \u201cescape\u201d from the perseverance of its existence in Being towards an unprecedented opening, in spite of itself, towards its irreplaceable responsibility. Here, in this \u201cspace\u201d, all the structures of appearing are overturned and the intentional order of the \u201cworld\u201d, of our \u201clived experience\u201d or of the \u201chorizon\u201d of intentionality from which phenomenality can be understood and in which intersubjectivity can be constituted as sameness are disrupted. Levinas\u2019 hyperbolic ethics thus commits us to rethinking subjectivity as \u201cabsolute expiation\u201d for the Other and draws us into an otherwise<\/em>\u00a0than<\/em>\u00a0being<\/em>, irreducible to a \u201cbeing otherwise\u201d, and where the relationship with the Other interrupts subjectivity whilst inspiring it to an expiration<\/em>\u00a0without return for the Other.<\/p>\n

     <\/p>\n

    Our conference will return to Levinas\u2019 Otherwise than Being,<\/em>\u00a0or Beyond Essence<\/em>\u00a0and will seek to understand how its \u201cextravagant hypothesis\u201d can initiate a transformation or a transmutation of philosophical thought and ethical action within our contemporaneity. Our questions cannot not<\/em>\u00a0be posed today and in the wake of Otherwise than Being, or Beyond Essence<\/em>\u00a0where Levinas considers extra<\/em>–ordinary<\/em>\u00a0possibilities for the Human and in the name of an ethics entirely inhabited by a certain promise, even messianicity<\/em>. How can or may we restore meaning to this demanding promise today? What can it mean and how can we translate this hyperbolic meaning of ethics, this messianicity<\/em>, in our era powerfully undermined by the proliferation of a devastating nihilism and geopolitical desolation? What can ethics still do in the face of the often perilous extensions and propagations of the technological enframing<\/em>\u00a0of the human?<\/p>\n

     <\/p>\n

    \u201cAs soon as now!\u201d wrote Levinas. We could also, by continuing, say: \u201cas soon as now\u201d for an \u201cotherwise<\/em>\u00a0from now on\u201d. Returning then to Otherwise than Being,<\/em>\u00a0or Beyond Essence<\/em>, rereading it after the 50 years of its publication and studying it again and from the novelty that this work still presents for us today whilst engaging a beyond<\/em>\u00a0of violence, of war, of the reduction of the Other that still rages today in the four corners of our world \u2013 such will be the horizon and the purpose of our conference.<\/p>\n

    ARGOMENTO<\/strong>\u00a0:<\/p>\n

    Altrimenti che essere o al di l\u00e0 dell\u2019essenza<\/em>, pubblicato nel 1974, ha prodotto niente di meno che uno sconvolgimento decisivo nel pensiero filosofico contemporaneo. Sulla scia dell\u2019opera del 1961, Totalit\u00e0 e infinito<\/em>, ma interrompendone il flusso fenomenologico, Levinas vi dispiega e descrive una soggettivit\u00e0<\/em>\u00a0etica<\/em>\u00a0gi\u00e0 da sempre risvegliata alla responsabilit\u00e0 verso Altri: una soggettivit\u00e0 ostaggio e vulnerabile, \u00abpi\u00f9 passiva di ogni passivit\u00e0\u00bb, perseguitata, tormentata, eletta fino alla sostituzione per l\u2019Altro.<\/p>\n

    Tuttavia, da quale luogo, in che modo e in vista di quale orientamento etico-politico bisogna pensare questa \u00absostituzione\u00bb e questa \u00abespiazione\u00bb al cuore di una soggettivit\u00e0 infinitamente responsabile per l\u2019Altro e persino per la sua morte? Quali sono i rischi<\/em>\u00a0e le opportunit\u00e0<\/em>\u00a0dell\u2019etica iperbolica, impegnata in una responsabilit\u00e0 senza riserve n\u00e9 misura per l\u2019Altro e che giunge fino alla sostituzione<\/em>? Pu\u00f2 essa dar luogo \u2013 e se s\u00ec, di che tipo \u2013 a una politica o a una socialit\u00e0, o addirittura a un modo di ripensare, o perfino di ridefinire, le nostre istituzioni democratiche?<\/p>\n

    Nel proporre un pensiero della relazione con l\u2019alterit\u00e0 dell\u2019Altro irriducibile alle modalit\u00e0 classiche dell\u2019intersoggettivit\u00e0 o del riconoscimento, Levinas ci invita a ripensare in modo tutto altrimenti<\/em>\u00a0il nostro rapporto con l\u2019essere e il dover-essere, con la verit\u00e0 e la giustizia, con la singolarit\u00e0 e l\u2019universalit\u00e0, con ci\u00f2 che potrebbe significare l\u2019umanismo, e dunque con la possibilit\u00e0 del bene dopo<\/em>\u00a0le cesure irreparabili della storia e di<\/em>\u00a0fronte<\/em>\u00a0a quella \u00absofferenza inutile\u00bb che ha inghiottito l\u2019idea del bene morale della razionalit\u00e0 umana o della tendenza riconciliatrice del divenire storico dell\u2019umano. Infatti, Levinas indica come la sostituzione per l\u2019Altro \u2013 risposta senza riserve e senza esitazioni all\u2019Altro e che gi\u00e0 da sempre precede il suo appello \u2013 ci abbia gi\u00e0 strappati all\u2019essere e alle diverse modalit\u00e0 dell\u2019essere-insieme. Qui egli mostra perch\u00e9, di fronte alla storia e davanti all\u2019alterit\u00e0 dell\u2019Altro, la responsabilit\u00e0 non pu\u00f2 essere circoscritta ai limiti stabiliti di un contratto sociale o di una moralit\u00e0 normativa, ma come essa deve \u00abinfinitizzarsi\u00bb e tradursi in una \u00abinfinizione<\/em>\u00bb per Altri. Al di qua di ogni libert\u00e0 attiva, la soggettivit\u00e0 etica si vede cos\u00ec svuotata della propria sostanza e si trova gi\u00e0 impegnata, al di qua della sua autonomia, in ci\u00f2 che Levinas chiama il suo \u00abdisinteressa<\/em>mento\u00bb, ovvero la sua eccezione, la sua evasione fuori dalla perseveranza della propria esistenza nell\u2019essere, per esprimere un\u2019inedita apertura, nonostante se stessa e prima della costituzione del Medesimo in s\u00e9: qui precisamente, si d\u00e0 a pensare un\u2019etica della responsabilit\u00e0 indelebile e insostituibile, che chiama l\u2019umano a pensarsi l\u00e0 dove sono sconvolte tutte le strutture dell\u2019apparire ed \u00e8 cesurato l\u2019ordine intenzionale del Mondo, del vissuto e dell\u2019orizzonte di intenzionalit\u00e0 da cui la fenomenalit\u00e0 pu\u00f2 comprendersi e l\u2019intersoggettivit\u00e0 costituirsi in identit\u00e0. L\u2019etica iperbolica di Levinas ci impegna cos\u00ec a ripensare la soggettivit\u00e0 come \u00abespiazione assoluta\u00bb per Altri e ci conduce verso un altrimenti che essere<\/em>, irriducibile a un essere altrimenti<\/em>, in cui la relazione con l\u2019Altro interrompe la soggettivit\u00e0 ispirandola a un\u2019espirazione senza ritorno per Altri.<\/p>\n

    Il nostro convegno verter\u00e0 dunque sulla \u00abstravagante ipotesi\u00bb proposta da Levinas in Altrimenti che essere o al di l\u00e0 dell\u2019essenza<\/em>, e cercher\u00e0 di comprendere in che modo essa possa avviare una trasformazione o una trasmutazione del pensiero filosofico e dell\u2019agire etico nella nostra stessa contemporaneit\u00e0. Le nostre domande non possono che riproporsi oggi, e non possono che riproporsi proprio nel solco di Altrimenti che essere o al di l\u00e0 dell\u2019essenza<\/em>\u00a0dove Levinas affronta le possibilit\u00e0 stra-ordinarie<\/em>\u00a0dell\u2019umano in nome di un\u2019etica interamente sostenuta da una certa promessa, se non perfino da una certa messianicit\u00e0<\/em>. Come possiamo allora ridare senso a questa esigente promessa oggi<\/em>? Che cosa pu\u00f2 significare e come si pu\u00f2 tradurre questa significazione iperbolica dell\u2019etica, questa messianicit\u00e0<\/em>, nella nostra epoca interamente attraversata e potentemente minata dalla proliferazione di un nichilismo distruttivo e da una devastazione geopolitica? Inoltre, che cosa pu\u00f2 ancora l\u2019etica di fronte all\u2019estensione e alla propagazione, spesso pericolosa, di una tecnicizzazione dell\u2019umano?<\/p>\n

    \u00abAdesso\u00bb, scriveva Levinas. E anche noi potremmo continuare e dire \u00abadesso\u00bb, per un altrimenti che<\/em>\u00a0\u00abadesso\u00bb. Tornare allora ad Altrimenti che essere o al di l\u00e0 dell\u2019essenza<\/em>, rileggerlo dopo i 50 anni dalla sua pubblicazione e studiarlo di nuovo e a partire dalla originalit\u00e0 che quest\u2019opera ancora oggi rappresenta per noi, per impegnarci anche in un al di l\u00e0 della violenza, della devastazione delle guerre, della diminuzione dell\u2019Altro umano che ancora oggi affliggono i quattro angoli del mondo: questo sar\u00e0 l\u2019orizzonte e il progetto del nostro convegno.<\/p>\n

     <\/p>\n

    ARGUMENTAIRE:<\/strong><\/p>\n

    Autrement qu\u2019\u00eatre ou au-del\u00e0 de l\u2019essence<\/em>, publi\u00e9 en 1974, aura produit rien de moins qu\u2019un bouleversement d\u00e9cisif dans la pens\u00e9e philosophique contemporaine. Dans le sillage de l\u2019ouvrage de 1961, Totalit\u00e9 et infini<\/em>, mais en y interrompant le flux ph\u00e9nom\u00e9nologique, Levinas y d\u00e9ploie et y d\u00e9crit une subjectivit\u00e9<\/em>\u00a0\u00e9thique<\/em>\u00a0d\u00e9j\u00e0 \u00e9veill\u00e9e \u00e0 la responsabilit\u00e9 pour Autrui, une subjectivit\u00e9 otage et vuln\u00e9rable, \u00ab\u00a0plus passive que toute passivit\u00e9\u00a0\u00bb, pers\u00e9cut\u00e9e, hant\u00e9e, \u00e9lue jusqu\u2019\u00e0 la substitution pour l\u2019Autre.<\/p>\n

     <\/p>\n

    Or, depuis quel lieu, comment et en vue de quelle orientation \u00e9thico-politique, faut-il penser cette \u00ab\u00a0substitution\u00a0\u00bb et cette \u00ab\u00a0expiation\u00a0\u00bb au c\u0153ur de la subjectivit\u00e9 infiniment responsable pour l\u2019Autre et m\u00eame pour sa mort\u00a0? Quels sont les risques<\/em>\u00a0et les chances<\/em>\u00a0de l\u2019\u00e9thique hyperbolique, engag\u00e9e par une responsabilit\u00e9 sans r\u00e9serve ni mesure\u00a0pour l\u2019Autre et qui va jusqu\u2019\u00e0 la substitution<\/em>\u00a0? Peut-elle donner lieu \u2013 et si oui, lequel\u00a0? \u2013 \u00e0 une politique ou \u00e0 une socialit\u00e9, voire \u00e0 une mani\u00e8re de repenser, ou m\u00eame, de reconfigurer nos institutions d\u00e9mocratiques\u00a0?<\/p>\n

     <\/p>\n

    En engageant une pens\u00e9e de la relation \u00e0 l\u2019alt\u00e9rit\u00e9 de l\u2019Autre irr\u00e9ductible aux modalit\u00e9s classiques de l\u2019intersubjectivit\u00e9 ou de la reconnaissance, Levinas nous enjoint \u00e0 repenser tout<\/em>\u00a0autrement<\/em>\u00a0notre rapport \u00e0 l\u2019\u00eatre et au devoir-\u00eatre, \u00e0 la v\u00e9rit\u00e9 et \u00e0 la justice, \u00e0 la singularit\u00e9 et \u00e0 l\u2019universalit\u00e9, \u00e0 ce que pourrait signifier l\u2019humanisme, et par l\u00e0-m\u00eame, \u00e0 la possibilit\u00e9 du bien apr\u00e8s<\/em>\u00a0les c\u00e9sures irr\u00e9parables de notre histoire et devant<\/em>\u00a0\u00a0cette \u00ab\u00a0souffrance inutile\u00a0\u00bb qui aura abim\u00e9e l\u2019id\u00e9e de la bienveillance morale de la rationalit\u00e9 humaine ou de la tendance r\u00e9conciliatrice du devenir historique de l\u2019humain. En effet, Levinas indique en quoi la substitution<\/em>\u00a0pour l\u2019Autre \u2013 r\u00e9ponse sans r\u00e9serve et sans retenue \u00e0 l\u2019Autre pr\u00e9c\u00e9dant toujours l\u2019appel de l\u2019Autre \u2013 nous aura d\u00e9j\u00e0 arrach\u00e9 \u00e0 l\u2019\u00eatre et aux diff\u00e9rentes modalit\u00e9s de l\u2019\u00eatre-ensemble et donc il marque pourquoi, face \u00e0 l\u2019histoire et devant l\u2019alt\u00e9rit\u00e9 de l\u2019Autre, la responsabilit\u00e9 ne peut se circonscrire aux limites \u00e9tablies d\u2019un contrat social ou d\u2019une moralit\u00e9 normative, mais elle se doit de \u00ab\u00a0s\u2019infinitiser\u00a0\u00bb et se traduire en \u00ab\u00a0infinition<\/em>\u00a0\u00bb pour Autrui. En de\u00e7\u00e0 de toute libert\u00e9 active, la subjectivit\u00e9 \u00e9thique se voit ainsi \u00e9vid\u00e9e de sa substance propre et \u00a0se trouve d\u00e9j\u00e0 engag\u00e9e en-de\u00e7\u00e0 de son autonomie dans ce que Levinas appelle son \u00ab\u00a0d\u00e9sint\u00e9resse<\/em>ment\u00a0\u00bb, son exception, son \u00e9vasion hors de la pers\u00e9v\u00e9rance de son existence dans l\u2019\u00eatre, pour exprimer une in\u00e9dite ouverture, en d\u00e9pit de soi-m\u00eame et avant la constitution du m\u00eame en soi\u00a0: pr\u00e9cis\u00e9ment l\u00e0 o\u00f9 il se donne \u00e0 penser une \u00e9thique de la responsabilit\u00e9 ineffa\u00e7able et insubstituable appelant l\u2019humain \u00e0 se penser l\u00e0 o\u00f9 sont boulevers\u00e9es toutes les structures de l\u2019appara\u00eetre et est c\u00e9sur\u00e9 l\u2019ordre intentionnel du Monde, du v\u00e9cu ainsi que \u00a0de l\u2019horizon d\u2019intentionnalit\u00e9 depuis lequel la ph\u00e9nom\u00e9nalit\u00e9 peut se comprendre et o\u00f9 l\u2019intersubjectivit\u00e9 peut se constituer en m\u00eamet\u00e9. L\u2019\u00e9thique hyperbolique de Levinas nous engage ainsi \u00e0 repenser la subjectivit\u00e9 comme \u00ab\u00a0expiation absolue\u00a0\u00bb pour Autrui et nous entra\u00eene dans un autrement qu\u2019\u00eatre<\/em>, irr\u00e9ductible \u00e0 un \u00eatre<\/em>\u00a0autrement<\/em>, o\u00f9 la relation \u00e0 l\u2019Autre interrompt la subjectivit\u00e9 tout en l\u2019inspirant \u00e0 une expiration sans retour pour Autrui.<\/p>\n

     <\/p>\n

    Notre colloque reviendra donc sur l\u2019\u00ab\u00a0extravagante hypoth\u00e8se\u00a0\u00bb propos\u00e9e par Levinas dans Autrement qu\u2019\u00eatre ou au-del\u00e0 de l\u2019essence<\/em>\u00a0et cherchera \u00e0 comprendre en quoi celle-ci peut engager une transformation ou une transmutation de la pens\u00e9e philosophique et de l\u2019agir \u00e9thique \u00e0 m\u00eame notre contemporan\u00e9it\u00e9.\u00a0<\/strong><\/p>\n

    Nos questions ne peuvent pas ne pas se reposer aujourd\u2019hui et dans le sillage d\u2019Autrement qu\u2019\u00eatre, ou au-del\u00e0 de l\u2019essence<\/em>, o\u00f9 Levinas envisage des possibilit\u00e9s extra-ordinaires<\/em>\u00a0de l\u2019humain au nom d\u2019une \u00e9thique tout enti\u00e8rement port\u00e9e par une certaine promesse, voire une messianicit\u00e9<\/em>. Comment alors \u00a0peut-on redonner sens \u00e0 cette exigeante promesse aujourd\u2019hui<\/em>\u00a0? Que peut-il signifier et comment peut-on traduire cette signification hyperbolique de l\u2019\u00e9thique, cette messianicit\u00e9<\/em>, \u00e0 m\u00eame notre \u00e9poque tout enti\u00e8rement travers\u00e9e et puissamment min\u00e9e par la prolif\u00e9ration d\u2019un nihilisme d\u00e9vastateur et un ravage g\u00e9opolitique\u00a0? Que peut-il encore l\u2019\u00e9thique devant l\u2019extension et la propagation souvent p\u00e9rilleuses d\u2019une technicisation de l\u2019humain\u00a0?<\/p>\n

     <\/p>\n

    \u00ab\u00a0D\u00e8s maintenant\u00a0\u00bb, \u00e9crivait Levinas. Nous pourrions aussi, en encha\u00eenant, dire\u00a0: \u00ab\u00a0d\u00e8s maintenant\u00a0\u00bb pour un autrement<\/em>\u00a0\u00ab\u00a0d\u00e8s maintenant\u00a0\u00bb. Revenir alors \u00e0 Autrement qu\u2019\u00eatre ou au-del\u00e0 de l\u2019essence<\/em>, le relire apr\u00e8s les 50 ans de sa publication et l\u2019\u00e9tudier \u00e0 nouveau et depuis la nouveaut\u00e9 que pr\u00e9sente encore cet ouvrage pour nous aujourd\u2019hui <\/em>en vue d\u2019engager un au-del\u00e0 aussi de la violence, \u00a0de la d\u00e9vastation des guerres, de la r\u00e9duction de l\u2019Autre humain qui s\u00e9vit aujourd\u2019hui encore aux quatre coins de notre monde, tel sera l\u2019horizon et le dessein de notre colloque.<\/p>\n

     <\/p>\n

     <\/p>\n

    PROGRAM STRUCTURE<\/strong><\/p>\n

    \u00a0<\/strong><\/p>\n

    Wed 28, Thu 29, Fri 30, may 2025<\/strong><\/p>\n

    09:00 a.m. – 3 Speakers<\/p>\n

    10-30 a.m. – Discussion<\/p>\n

    11:00 a.m. – Break<\/p>\n

    11:30 a.m. – 3 Speakers<\/p>\n

    01:00 p.m. – Discussion<\/p>\n

    01:30 p.m. – Lunch break<\/p>\n

    03:00 p.m. – 3 Speakers<\/p>\n

    04:30 p.m. – Discussion<\/p>\n

    05:00 p.m. – Break<\/p>\n

    05:30 p.m. – 3 Speakers<\/p>\n

    07:00 p.m. – Discussion<\/p>\n

     <\/p>\n

    Sat 31, may 2025<\/strong><\/p>\n

    09:00 a.m. – 3 Speakers<\/p>\n

    10-30 a.m. – Discussion<\/p>\n

    11:00 a.m. – Break<\/p>\n

    11:30 a.m. – 3 Speakers<\/p>\n

    01:00 p.m. – Discussion<\/p>\n

    01:30 p.m. – Lunch break<\/p>\n

     <\/p>\n

    03:00 p.m. papers selected by call for papers in parallel sessions.<\/p>\n

     <\/p>\n

     <\/p>\n

    REGISTRATION <\/strong><\/p>\n

    Registration is free of charge.<\/p>\n

    The deadline for registration is May 15, 2025. It is possible to attend online and in-person.<\/p>\n

     <\/p>\n

    To attend in-person, you must fill out the online form found at:<\/p>\n

    https:\/\/forms.gle\/EHBEyu7H2RFX8trYA<\/a><\/p>\n

     <\/p>\n

    To attend in zoom connection, it is necessary to fill out the French phenomenology today Project online form at the following link:<\/p>\n

    https:\/\/forms.gle\/dcYuTgYWcq1GTQK28<\/a><\/p>\n

     <\/p>\n

    POSTER:<\/strong><\/p>\n

     <\/p>\n","protected":false},"excerpt":{"rendered":"

    Rome 2025, Levinas conference, announcement Current Readings of Levinas’ Otherwise than Being, or Beyond Essence International Congress Readings of Levinas’ Otherwise than Being, or Beyond Essence Letture attuali di Altrimenti che essere, o al di l\u00e0 dell\u2019essenza Lectures actuelles de Autrement qu\u2019\u00eatre, ou au-del\u00e0 de l\u2019essence   May 28-31, 2025 Dipartimento di Filosofia VILLA MIRAFIORI…<\/p>\n","protected":false},"author":615,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"tags":[],"class_list":["post-4424","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/my.vanderbilt.edu\/williamfranke\/wp-json\/wp\/v2\/pages\/4424","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/my.vanderbilt.edu\/williamfranke\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/my.vanderbilt.edu\/williamfranke\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/my.vanderbilt.edu\/williamfranke\/wp-json\/wp\/v2\/users\/615"}],"replies":[{"embeddable":true,"href":"https:\/\/my.vanderbilt.edu\/williamfranke\/wp-json\/wp\/v2\/comments?post=4424"}],"version-history":[{"count":2,"href":"https:\/\/my.vanderbilt.edu\/williamfranke\/wp-json\/wp\/v2\/pages\/4424\/revisions"}],"predecessor-version":[{"id":4428,"href":"https:\/\/my.vanderbilt.edu\/williamfranke\/wp-json\/wp\/v2\/pages\/4424\/revisions\/4428"}],"wp:attachment":[{"href":"https:\/\/my.vanderbilt.edu\/williamfranke\/wp-json\/wp\/v2\/media?parent=4424"}],"wp:term":[{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/my.vanderbilt.edu\/williamfranke\/wp-json\/wp\/v2\/tags?post=4424"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}