John Llewelyn

Llewelyn was born in Rogerstone, near Newport, South Wales and educated at Rogerstone Elementary School and Bassaleg Grammar School. After taking a degree in French at Aberystwyth University he went on to take an Honours degree in philosophy at Edinburgh University and pursue postgraduate studies in philosophy at Oxford. He has held teaching posts at the University of New England, as Reader in Philosophy at Edinburgh University and as Visiting Professor of Philosophy at the University of Memphis and Loyola University Chicago.

A collegiate and enduring friendship with Derrida was established at their first meeting at the 1972 Cerisy-la-Salle décade on Nietzsche, an encounter that would lead to Llewelyn becoming one of the first Anglophone philosophers to engage constructively with Derrida's thought. Llewelyn's 1986 Derrida on the Threshold of Sense contributed to a marked shift in the Anglo-American response to Derrida's work, up until then largely the province of literary and cultural theory.[2]

In 1995 Llewelyn published the first systematic exposition and critical evaluation of the work of Emmanuel Levinas to appear in the English language. The summary of the philosophical doctrines Levinas interrogates, presented in the Introduction to that work (1995: 1–4) – Plato, Aristotle, Plotinus, Hobbes, Descartes, Spinoza, Kant, Hegel, Kierkegaard, Nietzsche, Bergson, Husserl, Heidegger– is itself indicative of the depth of scholarship and range of reference Llewelyn marshals throughout his own later work which also has additional important points of reference in the work of Wittgenstein, Saussure, Peirce, J.L. Austin and Duns Scotus and a range of literary figures, notably Emily Dickinson, Wordsworth, Gerard Manley Hopkins and Rilke.

Taking his point of departure from Derrida's last seminars on the animal and moving beyond Levinas's ethics of the Other,[3] Llewelyn has elaborated a "metaphysics of singular responsibility" (1991: 172) which effects a deconstruction of the boundaries between the human and the non-human and, in challenging the anthropocentric bias of Levinas’s ethics, inaugurates a "widening of our conception of the ethical and the political toward the ecological", a "widening of the constituency of the other to whom I owe responsibility" (2012a: 1, 288). In conjunction with this undertaking Llewelyn develops a radicalised and enlarged concept of imagination [4] as the "chief religious faculty", wherein religion is reconceptualised as, per se, the relation to the world as other and as such "is not dependent on, though not incompatible with, institutionalised religion or a certain traditional divinity" (2012b: 314; 2012a, 2009).

• 2015 Gerard Manley Hopkins and the Spell of John Duns Scotus, Edinburgh: Edinburgh University Press
• 2012a The Rigor of a Certain Inhumanity: Toward a Wider Suffrage, Bloomington: Indiana University Press
• 2012b Departing from Logic, Returning to Wales, Talybont: Y Lolfa
• 2009 Margins of Religion: Between Kierkegaard and Derrida, Bloomington: Indiana University Press
• 2004 Seeing Through God: A Geophenomenology, Bloomington: Indiana University Press
• 2002 Appositions – of Jacques Derrida and Emmanuel Levinas, Bloomington: Indiana University Press
• 2000 The HypoCritical Imagination: Between Kant and Levinas, London: Routledge
• 1995 Emmanuel Levinas: The Genealogy of Ethics, London: Routledge
• 1991 The Middle Voice of Ecological Conscience: A Chiasmic Reading of Responsibility in the Neighbourhood of Levinas, Heidegger and Others, London: Macmillan
• 1986 Derrida on the Threshold of Sense, London: Macmillan
• 1985 Beyond Metaphysics? The Hermeneutic Circle in Contemporary Continental Philosophy, London: Macmillan

2010. "Pursuing Levinas and Ferry toward a Newer and More Democratic Ecological Order," in Peter Atterton and Matthew Calarco, eds, Radicalizing Levinas, Albany: State University of New York Press, 95–111.

2009. "Whot or What or Whot?" J. Aaron Simmons and David Wood, eds, A Conversation Between Neighbours: Emmanuel Levinas and Søren Kierkegaard, Bloomington, Indiana University Press, 69–81.

2005. "Imagination as a Connecting Middle in Schelling’s Reconstruction of Kant", in George MacDonald Ross, ed., Kant and His Influence, New York, Continuum, 170–201. New ed. of 1990.

2003. "Prolegomena to any Future Phenomenological Ecology," in Charles S. Brown and Ted Toadvine, eds. Eco-Phenomenology: Back to the Earth Itself, 51–72.

2002. "Levinas and Language," in Simon Critchley and Robert Bernasconi, eds, The Cambridge Companion to Levinas, Cambridge University Press, 119–138

2001. "What is Orientation in Thinking. Facing the Facts," in Melvyn New, ed., In Proximity: Emmanuel Levinas and the 18th Century, Texas Tech University Press, 69–90.

1988. "On the Saying that Philosophy begins in thaumazein", Andrew Benjamin, ed., Post-Structuralist Classics, London, Routledge, 173-91.

1988. "The Origin and End of Philosophy", Hugh J. Silverman, ed., Philosophy and Non-Philosophy since Merleau-Ponty, New York, Routledge, 191–210.

1987. "A Point of Almost Absolute Proximity to Hegel", John Sallis, ed., Deconstruction and Philosophy: The Texts of Jacques Derrida, Chicago, The University of Chicago Press, 87–95.

1982. "Heidegger’s Kant and the Middle Voice", David Wood and Robert Bernasconi, eds, Time and Metaphysics, University of Warwick, Parousia Press, 87–120.

2009. "Edmund Husserl," in John Daniel and Walford L. Gealy, eds. Hanes Athroniaeth y Gorllewin (History of Western Philosophy), Cardiff, University of Wales Press, 574–593

2005. "Friedrich Nietzsche", Efrydiau Athronyddol (Philosophical Studies), Cardiff, University of Wales Press, 114–138, also in John Daniel and Walford L. Gealy, eds.Hanes Athroniaeth y Gorllewin (History of Western Philosophy)