Yonathan Listik

The article aims to engage with possible readings of Levinas's scholarship to construct a common theme: a Levinasian account of resistance to power. The article will firstly demonstrate the way Levinas's scholarship challenges the idea of totality in western philosophy and demands an alternative epistemological construction. It will then develop a reading of Levinas's interpretation of a Talmudic passage to explore the way the philosophy that he draws from those texts can serve as an example of an alternative philosophy. The article will apply those principles to ecology as a case for a concrete relationship to the world that emerges from Levinas's proposed philosophy. A central concept in Levinas's alternative to western totality will be heteronomy. The concept of heteronomy will challenge the totalizing logic of autonomy. It will engender a conceptualization of responsibility that will then be used to reflect on ecological care and intertwinement. decolonial theory; Talmud; ecology; epistemic disobedience.

This article will explore how configurations of the student in Kafka's literature represent a specific relation to knowledge. The central argument will be that their attitude represents a form of rendering knowledge inoperative, therefore representing a disruption of power structures. The emblematic figure of this posture will be the worst student in Kafka's Abraham. This disruptive posture will be denoted as a form of stupidity. The interest in stupidity comes from its abundant presence as a motif in contemporary social and political issues. Stupidity is a form of otherness and belongs always to the other: the accusation of stupidity is always directed at the alternative position. The text will use the student in Abraham to challenge the common-sense framing of stupidity as constituting an unwarranted invasion, deemed inconsistent with the age of enlightenment and political progress, and that must therefore be eradicated.

My article aims to explore Nancy's notion of sense as a key ontological concept because I believe this concept as it appears mainly in his "Sense of the World", opens the possibility of a more profound understanding of his thesis. This will not be an attempt to draw a map or a line in Nancy's theory placing sense either as the starting point or as his central concept. Instead, it is an attempt to show that sense plays a significant role in Nancy's understanding of singularity and finitude and therefore provide an insight into Nancy’s overall theory of being. My argument analyses sense's centrality to Nancy´s discussion on touch and the vital role touch has in the articulation between his comprehension of mitsein/etre-avec and his elaboration of being as singular plural.

RESUMO Esse artigo trata da relação entre a estética e a representação na teoria de Jacques Rancière. Segundo o autor, a representação é simultaneamente presente e proibida na estética moderna. Ela aparece como um parasita ou um intruso na produção artística. Rancière pergunta: sob quais condições a representação se torna proibida e o que significa a arte não representar? O eixo central da análise explora quais as consequências dessa configuração, com destaque para a política. Segundo Rancière, o conceito de partilha do sensível implica invariavelmente um regime de vida e, portanto, alguma forma de política. Sendo assim, a estética não se limita à arte, mas atinge a vida em seu sentido pleno. A relação entre estética e representação implica necessariamente um modo de vida no qual a representação se torna impossível em todos os sentidos. ABSTRACT This article explores the relationship between aesthetics and representation in Jacques Rancière's theory. According to the author, representation is simultaneously present and prohibited in modern aesthetics. It appears as a parasite or an intruder in artistic production. Rancière asks: under what conditions is representation prohibited and what happens when art does not represent? The central axis in the analysis explores the consequences of this configuration, with emphasis on politics. According to Rancière, the concept of distribution of the sensible invariably implies a regime of life and, therefore, some sort of politics. Hence, aesthetics is not limited to arts, reaching life as a whole. The relationship between aesthetics and representation necessarily implies a mode of life where representation becomes impossible in all senses.