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Similarly, he is quite confident about just what kind of a Jew he is and where he lives. He cannot be tripped up so easily on the basis of an admittedly untraditional approach to the Oral Law and his acknowledged utopianism. What may appear, then, to be an overweening literalism in my own analyses to follow is, rather, a desire to delineate the boundariesthe fences-Levinas knowingly skews as philosopher-Jew. As my goal here is to amplify the Hebraic (and Aramaic) accents of Levinas's distinctive French intellectual's voice, I take it for granted that other timbres in which he speaks passionately-post-Kantian, postHegelian, post-Nietzchean, post-Heideggerian, but also post-Sartrean, post-Celinean, and post-Malrauxian-have been ably captured in work that exceeds the boundaries of my own (the neighbors to my fences).

10 These are books, finally, about individual men, just as their titles announce-representative types but also embodied souls. For it is only through human deed, thought, and creative capacity that the Halakhah finds its legitimation and its sense. And in this way, the theoretical scientist meets another kind of technician: the philosopher-poet. In one of his essays, Emmanuel Levinas also frames man within a certain kind of landscape, spatiotemporal coordinates that he will return to often. Yet such terrain makes for quite a different portrait from R.

In other words and he has formulated the phrase himself, Levinas manifestly walks a tightrope. To be sure, Levinas recognizes the difference between halakhah and aggadah; that is, he is an insider knowingly addressing outsiders. Similarly, he is quite confident about just what kind of a Jew he is and where he lives. He cannot be tripped up so easily on the basis of an admittedly untraditional approach to the Oral Law and his acknowledged utopianism. What may appear, then, to be an overweening literalism in my own analyses to follow is, rather, a desire to delineate the boundariesthe fences-Levinas knowingly skews as philosopher-Jew.

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