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This book shows how persecution is a condition that binds each in an ethical obligation to the other. Persecution is functionally defined here as an impinging, affective relation that is not mediated by reason. It focuses on the works and personal lives of Emmanuel Lévinas-a phenomenological ethicist who understood persecution as an ontological condition for human existence-and Sigmund Freud, the inventor of psychoanalysis who proposed that a demanding superego is a persecuting psychological mechanism that enables one to sadistically enjoy moral injunctions.
Scholarship on the work of Freud and Lévinas remains critical about their objectivity, but this book uses the phenomenological method to bracket this concern with objective truth and instead reconstruct their historical biographies to evaluate their hyperbolically opposing claims. By doing so, it is suggested that moral actions and relations of persecution in their personal lives illuminate the epistemic limits that they argued contribute to the psychological and ontological necessity of persecuting behaviors. Object relations and intersubjective approaches in psychoanalysis successfully incorporate meaningful elements from both of their theoretical works, which is used to develop an intentionality of search that is sensitive to an unknowable, relational, and existentially vulnerable ethical subjectivity.
Details from Freud's and Lévinas' works and lives, on the proclivity to use persecution to achieve moral ends, provide significant ethical warnings, and the author uses them as a strategy for developing the reader's intentionality of search, to reflect on when they may use persecuting means for moral ends.
The interdisciplinary nature of this research monograph is intended for academics, scholars, and researchers who are interested in psychoanalysis, moral philosophy, and phenomenology. Comparisons between various psychoanalytic frameworks and Lévinas' ethic will also interest scholars who work on the relation between psychoanalysis and The Other. Lévinas scholars will value the convergences between his ethics and Freud's moral skepticism; likewise, readers will be interested in the extension of Lévinas' intentionality of search. The book is useful for undergraduate or graduate courses on literary criticism and critical theories worldwide.
Scholarship on the work of Freud and Lévinas remains critical about their objectivity, but this book uses the phenomenological method to bracket this concern with objective truth and instead reconstruct their historical biographies to evaluate their hyperbolically opposing claims. By doing so, it is suggested that moral actions and relations of persecution in their personal lives illuminate the epistemic limits that they argued contribute to the psychological and ontological necessity of persecuting behaviors. Object relations and intersubjective approaches in psychoanalysis successfully incorporate meaningful elements from both of their theoretical works, which is used to develop an intentionality of search that is sensitive to an unknowable, relational, and existentially vulnerable ethical subjectivity.
Details from Freud's and Lévinas' works and lives, on the proclivity to use persecution to achieve moral ends, provide significant ethical warnings, and the author uses them as a strategy for developing the reader's intentionality of search, to reflect on when they may use persecuting means for moral ends.
The interdisciplinary nature of this research monograph is intended for academics, scholars, and researchers who are interested in psychoanalysis, moral philosophy, and phenomenology. Comparisons between various psychoanalytic frameworks and Lévinas' ethic will also interest scholars who work on the relation between psychoanalysis and The Other. Lévinas scholars will value the convergences between his ethics and Freud's moral skepticism; likewise, readers will be interested in the extension of Lévinas' intentionality of search. The book is useful for undergraduate or graduate courses on literary criticism and critical theories worldwide.
Early Reviews for Persecution and Morality
This quite original and engaging book sets up an encounter between Levinas and Freud in order to pave the way towards an ethics at once capacious and discerning. Centering on the primacy of âEURoepersecutionâEUR in the lives of both Freud and Levinas, Giovanini tracks the way this term surfaces at the level of fantasy and ethical understanding. The âEURoepersecutoryâEUR structure of Levinasian ethics establishes the involuntary ways we are affected by others, including the ethical demand that is conveyed by alterity itself. Querying the historical resonance of persecution in the wake of the Nazi genocide against the Jews, Giovanini shows how the psychic consequences can lead to delusional states that break with all ethical relationality. However, she also shows how it can lead to an ecstatic and relational understanding of others, one that is alert and responsive to difference. In her reading, the historical circumstances or persecution can lead to practice of responsibility that limits egoism in the name of a non-appropriative relationality. Few books weave their way between biography, fantasy, and ethics with the urgency and clarity that this one does. âEUR"Judith Butler, Ph.D., University of California, Berkeley, USA
In her first book, Valerie Giovanini delivers an ambitious canvassing of persecutable objects. As if conducted by a split-off Israeli part, the work is propelled by the unbearable knowledge of relentless brutalizations visited upon the Palestinian people. Pained by acts of blind hatred, Giovanini explores on a large scale the infectious spread of overmoralizing zeal and falsifications historically inscribed. In a mashup of autobiographical and quasi-biographical scenes of disrupted development, she argues that even the most lucid contenders fall short of their own emancipatory insights, egregiously betraying their premises and archive of rigorous investigations. To her credit, Giovanini opens a dossier on the psychotic overuse of âEURoeethicsâEUR in contemporary American theories that depend on Lévinas and FreudâEUR(TM)s pooled fates for securing faux assumptions and condemnatory stances, uncritically maintained. Importantly, the study tracks how love turns to hate, calling on readers vi to identify their particular otherâEUR"object of obsession and shadow partâEUR"if only to observe when one becomes vulnerable, in a genuinely Levinasian sense, to the foreclosure of ethical relation. âEUR"Avital Ronell, Ph.D., University Professor of the Humanities at New York University, New York, USA
In this intriguing book, Valerie Giovanini pairs Sigmund Freud and Emmanuel Levinas, strange bedfellows, perhaps uncanny ones, both haunted by violence. She challenges us to compare and contrast their attitudes toward ethics and vulnerability, as well their life stories. She makes us ask if, or how,psychoanalysis and radical ethics can ft together in the face of personal trauma. Best of all, she leaves us with more questions about the passivity inherent in persecution. An important contribution. âEUR"Donna M. Orange, Ph.D., Psy.D., NYU Postdoctoral Program and the Institute for the Psychoanalytic Study of Subjectivity, New York, USA
Dr. Giovanini posits her work as a âEURoeretellingâEUR of the works and lives of Freud and Lévinas which foregrounds her sensitivity to the intimate relationship between reading, testimony, and the possibility of actionality, thus allowing her to both perform readings of their lives and their works âEUR" in all of their multiplicities, complexities, incongruities âEUR" whilst, at the very same time, be refexive about the fact that her text might well be running those very same risks. Focusing on persecution as an entry point into her exploration is both philosophically intriguing and strategicallyvery sound: there really arenâEUR(TM)t many texts out there which address this urgent issue. Philosophically speaking, the way in which she unveils the persecutory gestures in the works of those who have been persecuted in their lives (whilst not exonerating herself from the possibility of doing so) is intriguing. IâEUR(TM)ll go so far as to say that this work might well be responsible for initiating a new generation of refections that make our philosophical âEUR" and ethical âEUR" certitudes tremble. I can well imagine Dr. GiovaniniâEUR(TM)s book being on the reading lists in English, gender studies, philosophy, art, and media studies departments, as well as quite possibly the general public. I certainly will be looking forward to the possibility of including her text in a seminar I run, entitled Writing Women. Her writing style is clear, welcoming, and very engaging. âEUR"Jeremy Fernando, Ph.D., Jean Baudrillard Fellow at The European Graduate School, Switzerland
This quite original and engaging book sets up an encounter between Levinas and Freud in order to pave the way towards an ethics at once capacious and discerning. Centering on the primacy of âEURoepersecutionâEUR in the lives of both Freud and Levinas, Giovanini tracks the way this term surfaces at the level of fantasy and ethical understanding. The âEURoepersecutoryâEUR structure of Levinasian ethics establishes the involuntary ways we are affected by others, including the ethical demand that is conveyed by alterity itself. Querying the historical resonance of persecution in the wake of the Nazi genocide against the Jews, Giovanini shows how the psychic consequences can lead to delusional states that break with all ethical relationality. However, she also shows how it can lead to an ecstatic and relational understanding of others, one that is alert and responsive to difference. In her reading, the historical circumstances or persecution can lead to practice of responsibility that limits egoism in the name of a non-appropriative relationality. Few books weave their way between biography, fantasy, and ethics with the urgency and clarity that this one does. âEUR"Judith Butler, Ph.D., University of California, Berkeley, USA
In her first book, Valerie Giovanini delivers an ambitious canvassing of persecutable objects. As if conducted by a split-off Israeli part, the work is propelled by the unbearable knowledge of relentless brutalizations visited upon the Palestinian people. Pained by acts of blind hatred, Giovanini explores on a large scale the infectious spread of overmoralizing zeal and falsifications historically inscribed. In a mashup of autobiographical and quasi-biographical scenes of disrupted development, she argues that even the most lucid contenders fall short of their own emancipatory insights, egregiously betraying their premises and archive of rigorous investigations. To her credit, Giovanini opens a dossier on the psychotic overuse of âEURoeethicsâEUR in contemporary American theories that depend on Lévinas and FreudâEUR(TM)s pooled fates for securing faux assumptions and condemnatory stances, uncritically maintained. Importantly, the study tracks how love turns to hate, calling on readers vi to identify their particular otherâEUR"object of obsession and shadow partâEUR"if only to observe when one becomes vulnerable, in a genuinely Levinasian sense, to the foreclosure of ethical relation. âEUR"Avital Ronell, Ph.D., University Professor of the Humanities at New York University, New York, USA
In this intriguing book, Valerie Giovanini pairs Sigmund Freud and Emmanuel Levinas, strange bedfellows, perhaps uncanny ones, both haunted by violence. She challenges us to compare and contrast their attitudes toward ethics and vulnerability, as well their life stories. She makes us ask if, or how,psychoanalysis and radical ethics can ft together in the face of personal trauma. Best of all, she leaves us with more questions about the passivity inherent in persecution. An important contribution. âEUR"Donna M. Orange, Ph.D., Psy.D., NYU Postdoctoral Program and the Institute for the Psychoanalytic Study of Subjectivity, New York, USA
Dr. Giovanini posits her work as a âEURoeretellingâEUR of the works and lives of Freud and Lévinas which foregrounds her sensitivity to the intimate relationship between reading, testimony, and the possibility of actionality, thus allowing her to both perform readings of their lives and their works âEUR" in all of their multiplicities, complexities, incongruities âEUR" whilst, at the very same time, be refexive about the fact that her text might well be running those very same risks. Focusing on persecution as an entry point into her exploration is both philosophically intriguing and strategicallyvery sound: there really arenâEUR(TM)t many texts out there which address this urgent issue. Philosophically speaking, the way in which she unveils the persecutory gestures in the works of those who have been persecuted in their lives (whilst not exonerating herself from the possibility of doing so) is intriguing. IâEUR(TM)ll go so far as to say that this work might well be responsible for initiating a new generation of refections that make our philosophical âEUR" and ethical âEUR" certitudes tremble. I can well imagine Dr. GiovaniniâEUR(TM)s book being on the reading lists in English, gender studies, philosophy, art, and media studies departments, as well as quite possibly the general public. I certainly will be looking forward to the possibility of including her text in a seminar I run, entitled Writing Women. Her writing style is clear, welcoming, and very engaging. âEUR"Jeremy Fernando, Ph.D., Jean Baudrillard Fellow at The European Graduate School, Switzerland