simply writings on Judaism. Additionally, his use of the term "professional" as opposed to "philosophical," the latter of which has become standard, is puzzling. Indeed, it is not clear to me what "professional" signifies in this context. In spite of my concern about Meir's language choice, his argument is compelling, and the tack he takes to make his argument is effective. Meir's book is a lovely reading of Levinas's work, and it is admirable in its attempt not to discount the philosophy in favor of the writings on Judaism, but to think about the two sets of writings together. I found most interesting his effective use of Levinas's essays in Jewish education and his general references to education, which, like his writings on Judaism in general, are rarely read or cited, even though Levinas devoted a considerable amount of his life to the education of Jewish youth. Meir's reference to education runs throughout his book, from beginning to end, revealing the significance this theme had for Levinas. Although Meir does not make this point himself, one can see how education becomes a point of intersection between these various bodies of writing. I highly recommend this book for anyone
Shofar: An Interdisciplinary Journal of Jewish Studies – Purdue University Press
Published: Jun 1, 2011
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