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7 See Tina Chanter, “Feminism and the Other,” in The Provocation o f Levinas, edited by Robert Bernasconi and David W ood, London: Routledge, 1988, pp. 32-56; and also the essays by Luce Irigaray, Jacques Derrida and Tina Chanter in Re-reading Levinas, edited by Robert Bernasconi and Simon Critchley, Bloomington: Indiana University Press, 1991. 8 “One-Way Traffic: The Ontology of Decolonization and its Ethics,” Ontology and Alterity in Merleau-Ponty, edited by Galen A. Johnson and Michael B. Smith, Evanston: Northwestern University Press, 1990, pp.
3-18 and “Levinas and the Ethics o f Conscience,” Krisis, forthcoming. 2 See “Diachronie et représentation,” University o f Ottawa Quarterly vol. 55, no. 4, 1985, p. 99; trans. “Diachrony and Representation” in TA 120. 3 See Frantz Fanon, Peau noire, masques blancs, Paris: Seuil, 1975, ch. 5, pp. 9 0 116; trans. Charles Lam Markmann, Black Skin, White M asks, New York: Grove Weidenfeld, 1967, pp. 109-140. 28 W H O IS MY N E I G H B O R ? W H O IS THE OTHER? ” But who is the neighbor? Le prochain or le lointain?
7 3 -82. However, I consider Levinas’s discussion too sketchy to be built on. See my “One-Way Traffic: The Ontology o f Decolonization and its Ethics,” pp. 76--80. See also “La Bible et les Grecs,” A l’heure des nations, Paris: Minuit, 1988, p. 156. Some o f the ideas found in this paper were developed in the course o f three presentations: at DePaul University in February 1991, at the Simon Silverman Center at Duquesne University in March 1991, and at Brigham Young Univer sity in June 1991. I am grateful to the audiences on those occasions, and particularly to Paul Davies, John Llewelyn, David Krell, Charles Scott, Michael Zimmerman, James Faulconer, Travis Anderson, Terry Warner, and Amit Sen for their comments.