Emmanuel Levinas: On Obliteration

Emmanuel Levinas

On Obliteration
An Interview with Françoise Armengaud Concerning the Work of Sacha Sosno

Übersetzt von Brian Alkire und Richard A. Cohen

Mit einem Vorwort von Johannes Bennke

Mit einem Nachwort von Dieter Mersch

Broschur, 80 Seiten

PDF, 108 Seiten


Emmanuel Levinas defines obliteration as a central concept with which to think about art. The interview with Françoise ­Armengaud is one of Levinas’ rare statements focusing on the fine arts. Levinas has become influential in various disciplines through his ethics, which he thinks decisively from the face of the other. Yet his reflections on aesthetics are rarely engaged with, and when questions are asked about the face in art—and thus about the interrelationship of ethics and aesthetics—the main focus has been on his comments on literature. In this interview Levinas talks about the work of the French sculptor Sacha Sosno, and the complex relationship between ethics and aesthetics becomes no longer aligned with the face and language, but with iconic thinking and artistic operations and practices. Levinas understands obliteration as an ‘unavailable,’ an uncanny, disruptive concept. In doing so, he turns away from the “ease and lighthearted casualness of the beautiful” and to the processes of material wear and tear and the traces of their repair. He affirms these for their creative potential in developing a uniqueness of presence.

The interview is supplemented by photographs by André Villers of Sosno’s works, a foreword by Johannes Bennke and an epilogue by Dieter Mersch.

  • 7–26


    Johannes Bennke

  • 27–42

    On Obliteration. An Interview with Françoise Armengaud Concerning the Work of Sosno

    Emmanuel Levinas

  • 43–68


    André Villers

  • 69–80

    Levinas and the Ethics of the Arts

    Dieter Mersch

  • Kunsttheorie
  • Skulptur
  • Kunst
  • Ästhetik
  • Ethik

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Emmanuel Levinas

Emmanuel Levinas

war ein jüdisch-französischer Philosoph. Er kann als einer der bedeutendsten Denker des 20. Jahrhunderts gelten. Insbesondere sein Denken und seine Ethik des Anderen sind es, die seine weitreichende philosophische Wirkung ausmachen. Als religiöser Denker übte er – etwa mit seinen Talmud-Kommentaren – großen Einfluss auf die christliche Theologie und den jüdisch-christlichen Dialog aus.

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