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Sincerity and the End of Theodicy: Three Remarks on Levinas and Kant

Sincerity and the End of Theodicy: Three Remarks on Levinas and Kant 126 Sincerity and the End of Theodicy: Three Remarks on Levinas and Kant PAUL DAVIES University of Sussex SINCERE ... [ad. L. sinc � r-us clean, pure, sound, etc. Cf. Fr. sincère (1549) ... The first syllable may be the same as sim- in simplex: see SIMPLE a. There is no probability in the old explanation from sine cera 'without wax'.] O. E. D In Difficult Freedom and elsewhere, Levinas writes of the radically anach- ronistic nature of Judaism. He sees it as simultaneously the youthful- ness that, attentive to everything, would change everything and the senescence that, having seen everything, would seek only to return to the origin of everything. Its difficult, if not impossible, relation to the present is bound up with its refusal of the "modernist" imperative that one "desire to conform to one's time." Simultaneously youthful and aged, engaged (committed) and disengaged, such would be the figure of the prophet: "the most deeply committed (engage) man, one who can never be silent, is also the most separate, the one least capable of becoming an institution. Only the false prophet has an official func- tion'."' Levinas' religious (Talmudic) writings are always concerned with illustrating, rehearsing, http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Research in Phenomenology Brill

Sincerity and the End of Theodicy: Three Remarks on Levinas and Kant

Davies, Paul
Research in Phenomenology , Volume 28 (1): 126 – Jan 1, 1998
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Publisher
Brill
Copyright
© 1998 Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0085-5553
eISSN
1569-1640
DOI
10.1163/156916498X00083
Publisher site
See Article on Publisher Site

Abstract

126 Sincerity and the End of Theodicy: Three Remarks on Levinas and Kant PAUL DAVIES University of Sussex SINCERE ... [ad. L. sinc � r-us clean, pure, sound, etc. Cf. Fr. sincère (1549) ... The first syllable may be the same as sim- in simplex: see SIMPLE a. There is no probability in the old explanation from sine cera 'without wax'.] O. E. D In Difficult Freedom and elsewhere, Levinas writes of the radically anach- ronistic nature of Judaism. He sees it as simultaneously the youthful- ness that, attentive to everything, would change everything and the senescence that, having seen everything, would seek only to return to the origin of everything. Its difficult, if not impossible, relation to the present is bound up with its refusal of the "modernist" imperative that one "desire to conform to one's time." Simultaneously youthful and aged, engaged (committed) and disengaged, such would be the figure of the prophet: "the most deeply committed (engage) man, one who can never be silent, is also the most separate, the one least capable of becoming an institution. Only the false prophet has an official func- tion'."' Levinas' religious (Talmudic) writings are always concerned with illustrating, rehearsing,

Journal

Research in Phenomenology – Brill

Published: Jan 1, 1998

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