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Symposium

Volume 15, Issue 1, Spring/Printemps 2011

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Displaying: 1-20 of 24 documents


articles
1. Symposium: Volume > 15 > Issue: 1
Frédérick Bruneault À quelles conditions une éthique herméneutique est-elle possible? Analyse du jeu et de la philosophie pratique chez Gadamer en tant que propédeutique au Mitsein de Heidegger
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Ce texte souhaite montrer qu’une compréhension adéquate de la notion heideggerienne de Mitsein et de ces implications pour le fondement d’une éthique herméneutique doit partir d’une analyse minutieuse des rapports herméneutiques à la tradition et à la connaissance des pratiques sociales. En ce sens, je travaille à partir de l’analyse gadamérienne du « jeu » et de la philosophie pratique. À quelles conditions une éthique herméneutique est-elle possible? Précisément à la condition de s’inscrire dans une prise en compte de cette pré-compréhension des relations sociales, pré-compréhension à partir de laquelle nous envisageons toujours déjà notre devoir-être.
2. Symposium: Volume > 15 > Issue: 1
Marie-Eve Morin Towards a Divine Atheism: Jean-Luc Nancy’s Deconstruction of Monotheism and the Passage of the Last God
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In Briefings on Existence, Alain Badiou calls for a radical atheism that would refuse the Heideggerian pathos of a “last god” and deny the affliction of finitude. I will argue that Jean-Luc Nancy’s deconstruction of monotheism, as well as his thinking of the world, remains resolutely atheistic, or better a-theological, precisely because of Nancy’s insistence on finitude and his appeal to the Heideggerian motif of the last god. At the same time, I want to underline, by considering it as a Derridean paleonymy, the danger of Nancy’s maintenance of the word “god” to name the infinite opening of the world right at (à meme) the world.
3. Symposium: Volume > 15 > Issue: 1
Daniel Colucciello Barber The Power of Nothingness: Negative Thought in Agamben
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This paper addresses the nature and value of Giorgio Agamben’s negative thought, which revolves around the theme of nothingness. I begin by observing the validity of negative thinking, and thus oppose those affirmative philosophies that reject Agamben’s thought simply on the basis of its negativity. Indeed, the importance of negative thought is set forth by Agamben’s attention to the specific biopolitical logic that governs the present. If we are to understand the present, then we must begin by understanding the nothingness inherent in the logic of biopolitics. At the same time, I argue, it is important to distinguish two kinds of negative thought. The first, ultimately limited manner of negative thought follows a strictly Heideggerian path of contemplation. While Agamben shows a certain affinity with this style of thinking, I call for increased focus on a different manner of negative thought, one that turns on the power to think nothingness. I develop this second manner of negative thought by advancing the concepts of love and exile, which provide the means by which the potentiality of nothingness may inhabited in novel ways.
4. Symposium: Volume > 15 > Issue: 1
Ian Angus A Conversation with Leslie Armour
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Leslie Armour is the author of numerous books and essays on epistemology, metaphysics, logic, Canadian philosophy and Blaise Pascal, as well as on ethics, social and political philosophy, the history of philosophy (especially seventeenth-century philosophy) and social economics. A fellow of the Royal Society of Canada, he has worked as a reporter for The Vancouver Province, briefly as a sub-editor at Reuters News Agency, and for several years as a columnist and feature writer for London Express News and Feature Services. He has taught at universities in Montana, California, Ohio and Ontario. Now a researchprofessor of philosophy at the Dominican University College, Ottawa, an emeritus professor at the University of Ottawa, and editor of the International Journal of Social Economics, he and his wife, Diana, divide their time between Ottawa and London, U.K.
5. Symposium: Volume > 15 > Issue: 1
Tyler Klaskow “Looking” for Intentionality with Heidegger
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Phenomenologists find themselves in the unusual position of attempting to describe non-sensuously phenomenal phenomena. Intentionality is one such oddity. It is not sensuously phenomenal, yet Husserl and Heidegger both purport to be able to “read off” its necessary features. Both were well aware that such an enterprise has its difficulties. The primary difficulty is how to make intentionality into an “object.” To do so, a method for directing our “phenomenological vision” is necessary. Heidegger, however, is unable to utilise Husserl’s methods for this purpose. Since the phenomenological method must “follow its matter,” and Heidegger’s matter is different from Husserl’s, Heidegger cannot merely adopt Husserl’s methods. Thus, Heidegger must develop a new method to investigate intentionality. In this paper, I show the ways in which Heidegger’s conception of intentionality diverged from Husserl’s while retaining its core sense, and why intentionality poses particularly difficult methodological problems. Finally, I investigate the new methods Heidegger develops (c. 1925–28) to deal with theseproblems—categorial intuition, a reformulated version of the reduction, and a form of objectification—and why each of these methods fails.
6. Symposium: Volume > 15 > Issue: 1
Babette Babich Adorno on Nihilism and Modern Science, Animals, and Jews
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Adorno, no less than Heidegger or Nietzsche, had his own critical notions of truth/untruth. But Adorno’s readers are unsettled by the barest hint of anything that might be taken to be antiscience. To protest scientism, yes and to be sure, but to protest “scientific thought,” decidedly not, and the distinction is to be maintained even if Adorno himself challenged it. For Adorno, so-called “scientistic” tendencies are the very “conditions of society and of scientific thought.” And again, Adorno’s readers tend to refuse criticism of this kind. Scientific rationality cannot itself be problematic and E. B. Ashton, Adorno’s translator in the mid-1960s, sought to underscore this with the word “scientivistic.” Rather than science, it is scientism that is to be avoided. So we ask: is Adorno speaking here of scientific rationality or scientistic rationality? How, in general, are we to read Adorno?
7. Symposium: Volume > 15 > Issue: 1
Razvan Amironesei La déprise de soi chez Michel Foucault comme pratique d’écriture et enjeu de l’identité subjective
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Chez les commentateurs de l’oeuvre de Michel Foucault, le concept de sujet est communément analysé en termes de processus historiques de subjectivation. Contrairement à ce type d’analyse, l’enjeu de ce travail est de montrer l’émergence d’une problématique de la désubjectivation à partir de la notion foucaldienne de déprise de soi. Il s’agit de montrer d’abord que cette notion aménage à la fois la dispersion et l’effacement de l’auteur. Deuxièmement, la conceptualisation de la déprise sera traitée à travers l’analyse de pratiques spécifiques d’écriture. Enfin, nous verrons comment la déprise de soi est investie dans le champ de l’identité subjective.
8. Symposium: Volume > 15 > Issue: 1
Deborah Achtenberg Plato and Levinas on Violence and the Other
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In this essay, I shall describe both Plato and Levinas as philosophers of the other, and delineate their similarities and differences on violence. In doing so, I will open up for broader reflection two importantly contrasting ways in which the self is essentially responsive to—as well as vulnerable to violence from—the other. I will also suggest a new way of situating Levinas in the history of philosophy, not, as he himself suggests, as one of the few in the history of philosophy who has aphilosophy of the other but, instead, as one of a number of 20th century philosophers who turn to pre-modern thinkers for aid in critiquing early modern thought on a variety of topics, including whether the self is essentially closed or, instead, vulnerable, open and responsive to what is outside it.
9. Symposium: Volume > 15 > Issue: 1
Thomas W. Busch Sartre’s Hyperbolic Ontology: Being and Nothingness Revisited
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Late in his career, Sartre told us that “subjectivity (in Being and Nothingness) is not what it is for me now,” but I do not think that this should be understood as simple rejection. Rather, I think that his notion of the “spiral” best expresses his meaning. The development of his thought progressed through levels of integrating new experience with the past and, in the process, refigured the past. Sartre was, all along, a philosopher protective of subjectivity and freedom, but these notionsunderwent transformation over time, preserved and modified in their surpassing. Sartre’s philosophical itinerary follows the model of the spiral, and in that way, he is his own best commentator.
book reviews / comptes rendus
10. Symposium: Volume > 15 > Issue: 1
Constantin V. Boundas Deleuze. La pratique du droit
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11. Symposium: Volume > 15 > Issue: 1
David Tkach French Interpretations of Heidegger: An Exceptional Reception
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12. Symposium: Volume > 15 > Issue: 1
Aaron James Landry Plato and the Question of Beauty
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13. Symposium: Volume > 15 > Issue: 1
Jérôme Melançon Personne, communauté et monade chez Husserl. Contribution à l’étude des fondements de la phénoménologie politique
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14. Symposium: Volume > 15 > Issue: 1
Jordan Glass Nietzsche and Levinas: “After the Death of a Certain God”
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15. Symposium: Volume > 15 > Issue: 1
Patrizia Manganaro, Antonio Calcagno Edith Stein o dell’armonia. Esistenza, Pensiero, Fede
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16. Symposium: Volume > 15 > Issue: 1
Robert W.M. Kennedy Anatheism: Returning to God after God
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17. Symposium: Volume > 15 > Issue: 1
Martin Goldstein Merleau-Ponty: Key Concepts
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18. Symposium: Volume > 15 > Issue: 1
David Appelbaum Natality and Finitude
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19. Symposium: Volume > 15 > Issue: 1
Bronwyn Singleton Animal Lessons: How They Teach Us to Be Human
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20. Symposium: Volume > 15 > Issue: 1
Jordan Glass Starting with Nietzsche
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