A Virtual Dialogue between Gandhi and Levinas

Mahatma Gandhi and Emmanuel Levinas have much in common. They interpret religion in a radical ethical way and develop an ethical hermeneutics of religious sources. Levinas’s thoughts on a holy history, not to be confused with history, are comparable with Gandhi’s <i<swaraj</i< as the spi...
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Autor*in:	Ephraim Meir [verfasserIn]

Format:	E-Artikel
Sprache:	Englisch

Erschienen:	2021

Schlagwörter:	Gandhi Levinas virtual dialogue

Übergeordnetes Werk:	In: Religions - MDPI AG, 2011, 12(2021), 6, p 422
Übergeordnetes Werk:	volume:12 ; year:2021 ; number:6, p 422

Links:	Link aufrufen Link aufrufen Link aufrufen Journal toc

DOI / URN:	10.3390/rel12060422

Katalog-ID:	DOAJ070275076

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title	A Virtual Dialogue between Gandhi and Levinas
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title_auth	A Virtual Dialogue between Gandhi and Levinas
abstract	Mahatma Gandhi and Emmanuel Levinas have much in common. They interpret religion in a radical ethical way and develop an ethical hermeneutics of religious sources. Levinas’s thoughts on a holy history, not to be confused with history, are comparable with Gandhi’s <i<swaraj</i< as the spiritual independence and self-transformation of India. Escaping war logics, they maintain a “beyond the state” in the state and insert ethics in politics. Yet, Gandhi’s ethico-politics works with radical interrelatedness, whereas Levinas differentiates more between the self and the other. Gandhi trusted that, in the end, the good would vanquish evil. Levinas, in turn, did not venture into the future: the present was under “eschatological judgment.” Gandhi’s love of the enemy and his attempt to soften the opponent’s heart are absent in Levinas’s metaphysics. In addition, Levinas does not radically deconstruct the term self-defense, although Gandhi notoriously made also exceptions to his <i<ahimsa</i<. A dialogue can be established between Levinas’s ethical metaphysics and Gandhi’s <i<ahimsa</i< and <i<satyagraha</i<. Both thinkers make a radical critique of a peace based on rational contracts and equate peace with universal brother- and sisterhood. Without underestimating the many similarities between Levinas and Gandhi, I also highlight their dissimilarities. I argue that precisely the differences between both thinkers allow for a “trans-different” dialogue, which respects specificities and promotes communication, in a movement of hospitality and mutual learning.
abstractGer	Mahatma Gandhi and Emmanuel Levinas have much in common. They interpret religion in a radical ethical way and develop an ethical hermeneutics of religious sources. Levinas’s thoughts on a holy history, not to be confused with history, are comparable with Gandhi’s <i<swaraj</i< as the spiritual independence and self-transformation of India. Escaping war logics, they maintain a “beyond the state” in the state and insert ethics in politics. Yet, Gandhi’s ethico-politics works with radical interrelatedness, whereas Levinas differentiates more between the self and the other. Gandhi trusted that, in the end, the good would vanquish evil. Levinas, in turn, did not venture into the future: the present was under “eschatological judgment.” Gandhi’s love of the enemy and his attempt to soften the opponent’s heart are absent in Levinas’s metaphysics. In addition, Levinas does not radically deconstruct the term self-defense, although Gandhi notoriously made also exceptions to his <i<ahimsa</i<. A dialogue can be established between Levinas’s ethical metaphysics and Gandhi’s <i<ahimsa</i< and <i<satyagraha</i<. Both thinkers make a radical critique of a peace based on rational contracts and equate peace with universal brother- and sisterhood. Without underestimating the many similarities between Levinas and Gandhi, I also highlight their dissimilarities. I argue that precisely the differences between both thinkers allow for a “trans-different” dialogue, which respects specificities and promotes communication, in a movement of hospitality and mutual learning.
abstract_unstemmed	Mahatma Gandhi and Emmanuel Levinas have much in common. They interpret religion in a radical ethical way and develop an ethical hermeneutics of religious sources. Levinas’s thoughts on a holy history, not to be confused with history, are comparable with Gandhi’s <i<swaraj</i< as the spiritual independence and self-transformation of India. Escaping war logics, they maintain a “beyond the state” in the state and insert ethics in politics. Yet, Gandhi’s ethico-politics works with radical interrelatedness, whereas Levinas differentiates more between the self and the other. Gandhi trusted that, in the end, the good would vanquish evil. Levinas, in turn, did not venture into the future: the present was under “eschatological judgment.” Gandhi’s love of the enemy and his attempt to soften the opponent’s heart are absent in Levinas’s metaphysics. In addition, Levinas does not radically deconstruct the term self-defense, although Gandhi notoriously made also exceptions to his <i<ahimsa</i<. A dialogue can be established between Levinas’s ethical metaphysics and Gandhi’s <i<ahimsa</i< and <i<satyagraha</i<. Both thinkers make a radical critique of a peace based on rational contracts and equate peace with universal brother- and sisterhood. Without underestimating the many similarities between Levinas and Gandhi, I also highlight their dissimilarities. I argue that precisely the differences between both thinkers allow for a “trans-different” dialogue, which respects specificities and promotes communication, in a movement of hospitality and mutual learning.
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