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Love and arms : on violence and justification after Levinas

Thesis (MA)--University of Stellenbosch, 2002.

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Main Author: Douglas, Helen L. (Helen Lillian)
Other Authors: Van der Merwe, W. L.
Format: Thesis
Language:en_ZA
Published: Stellenbosch : Stellenbosch University 2012
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access_status_str Open Access
author Douglas, Helen L. (Helen Lillian)
author2 Van der Merwe, W. L.
author_browse Douglas, Helen L. (Helen Lillian)
Van der Merwe, W. L.
author_facet Van der Merwe, W. L.
Douglas, Helen L. (Helen Lillian)
author_sort Douglas, Helen L. (Helen Lillian)
collection Thesis
dc_rights_str_mv Stellenbosch University
description Thesis (MA)--University of Stellenbosch, 2002.
format Thesis
id oai:scholar.sun.ac.za:10019.1/52920
institution Stellenbosch University (South Africa)
language en_ZA
last_indexed 2026-06-10T12:42:14.156Z
license_str Other — see source repository
provenance_str_mv Harvested via OAI-PMH from SUNScholar — Stellenbosch University Repository
publishDate 2012
publishDateRange 2012
publishDateSort 2012
publisher Stellenbosch : Stellenbosch University
publisherStr Stellenbosch : Stellenbosch University
record_format dspace
source_str SUNScholar — Stellenbosch University Repository
spelling oai:scholar.sun.ac.za:10019.1/52920 Love and arms : on violence and justification after Levinas Douglas, Helen L. (Helen Lillian) Van der Merwe, W. L. Stellenbosch University. Faculty of Arts and Social Sciences. Dept. of Philosophy. Lévinas, Emmanuel -- Autrement qu'être Violence -- Philosophy Justice (Philosophy) Just war doctrine Dissertations -- Philosophy Thesis (MA)--University of Stellenbosch, 2002. ENGLISH ABSTRACT: What does it mean that the violence of aggression could justify the violence of resistance? What does such justification accomplish, and when, and how? What underlies the conditions and limitations of justified violence, as, for example, these have been formulated in western doctrines of "just war"? Most critically, how could one think about the possibility of a resistance to evil that would be effective without itself instituting further violence? The theoretical ground of this investigation is found in a close reading of the work of Emmanuel Levinas, specifically the section of his Otheruiise than Being, or Beyond Essence in which human consciousness is shown to be, from the first, called to justice in responsibility for others. For Levinas, to be a subject is to be always already for-the-other as a substitute or hostage. This is both a persecution and the "glory" of human being. Thus Levinas introduces an enigmatic "good violence" prior to any distinction between aggressive and just violences. The idea of an originary good violence opens up a reconsideration of the evil of aggression and the joyfulness of resistance. This in turn shows the instability or equivocation of just violence: even if it is inspired by goodness - by one's responsibility for the useless suffering of others - it is never finally good enough, and always at risk of slipping into injustice. The responsibility of a "just warrior" is thus not cancelled by the justness of the cause. The justness of the cause indeed demands ever greater responsibility, even for and before one's enemy. AFRIKAANSE OPSOMMING: Wat sou dit kon beteken dat die geweld van aggressie die geweld van verset regverdig? Wat word bewerkstellig deur sodanige regverdiging, en wanneer, en . hoe? Waarop berus die voorwaardes en beperkinge van geregverdigde geweld, soos dit byvoorbeeld geformuleer is in Westerse leerstellings oor "regverdige oorlog"? Nog belangriker: hoe kan 'n mens dink oor die moontlikheid van verset teen die bose wat effektief is, maar sonder om self verdere geweld daar te stel? Die teoretiese grondslag van hierdie ondersoek is 'n nougesette bestudering van die werk van Emmanuel Levinas, meer spesifiek die afdeling van sy Otherwise than Being, or Beyond Essence, waarin hy argumenteer dat die menslike bewussyn van meet af aan tot geregtigheid opgeroep word in verantwoordelikheid vir andere. Om 'n subjek te wees is vir Levinas om altyd alreeds vir-dié-ander te wees as 'n plaasvervanger of gyselaar. Dit is sowel 'n vervolging as die "heerlikheid" van menswees. Levinas argumenteer dus ten gunste van 'n "goeie geweld" voorafgaande aan enige onderskeidinge tussen aggressiewe en geregverdigde geweld. Die idee van 'n oorspronklike goeie geweld maak 'n herdenking van die boosheid van agressie en die vreugdevolheid van verset moontlik. Op sy beurt toon dit die onstabiliteit of dubbelsinnigheid van geregverdigde geweld: selfs al word dit geïnspireer deur goedheid - deur 'n mens se verantwoordelikheid vir die nuttelose lyding van ander - is dit nooit goed genoeg nie en loop dit altyd die gevaar om om te slaan in onreg. Die verantwoordelikheid van 'n "regverdige vegter" word daarom nie uitgekanselleer deur die regverdigheid van sy saak nie. Die regverdigheid van die saak eis trouens nog groter verantwoordelikheid, selfs vir en vóór jou vyand. Masters 2012-08-27T11:35:13Z 2012-08-27T11:35:13Z 2002-04 Thesis http://hdl.handle.net/10019.1/52920 en_ZA Stellenbosch University 88 p. application/pdf Stellenbosch : Stellenbosch University
spellingShingle Lévinas, Emmanuel -- Autrement qu'être
Violence -- Philosophy
Justice (Philosophy)
Just war doctrine
Dissertations -- Philosophy
Douglas, Helen L. (Helen Lillian)
Love and arms : on violence and justification after Levinas
title Love and arms : on violence and justification after Levinas
title_full Love and arms : on violence and justification after Levinas
title_fullStr Love and arms : on violence and justification after Levinas
title_full_unstemmed Love and arms : on violence and justification after Levinas
title_short Love and arms : on violence and justification after Levinas
title_sort love and arms on violence and justification after levinas
topic Lévinas, Emmanuel -- Autrement qu'être
Violence -- Philosophy
Justice (Philosophy)
Just war doctrine
Dissertations -- Philosophy
url http://hdl.handle.net/10019.1/52920
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