Abstract

This chapter argues that the practice that ensures the open and irruptible nature of the future is that of philosophy. Through a treatment of the oscillation between identifying and effacing the Tetragrammaton, both in sacred Jewish texts and various essays by Emmanuel Levinas, it shows how the name of God — something both ordinary and extraordinary — makes it impossible for the (Jewish) religious life to be one that is lived in devotion to God and to God alone. The vertical dimension of the religious life is ineluctably bound up with the horizontal dimension of community and family, just as the Levinasian saying is bound up with the said; to act for the other is at the same time to act for God.

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