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Displaying: 101-120 of 519 documents

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101. Symposium: Volume > 13 > Issue: 2
Valérie Daoust Foucault et Taylor sur la vérité, la liberté et l’identité subjective: Le vouloir-dire-vrai dans la parrêsia
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Cet article traite de la question de la relation entre la vérité, la liberté et l’identité dans la pensée de Michel Foucault. En considérant la cri-tique de Foucault par Charles Taylor, dans son article «Foucault on Freedom and Truth», j'analyse les implications de l’hypothèse répres-sive sur la sexualité et la prétendue impossibilité d'une libération par la vérité. Le refus par Foucault de considérer l’identité homosexuelle comme une identité fixe relevant d’une connaissance de soi nous conduit à son projet d’existence esthétique. Cette vie créatrice, comme nous le verrons dans ses cours Le Gouvernement de soi et des autres, implique un certain rapport à soi qui nécessite néanmoins un rapport à l’autre. Au sein de ce rapport, ainsi que dans le vouloir-dire-vrai de la parrêsia, on trouve des conceptions de vérité et de liberté qui échappe-raient à la critique taylorienne et qui s'ouvrent sur d'autres possibilités de pratiques de la liberté.
102. Symposium: Volume > 13 > Issue: 2
Lukas Soderstrom Nietzsche as a Reader of Wilhelm Roux, or the Physiology of History
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This paper explores one of the main sources of Nietzsche’s knowledge of physiology and considers its relevance for the philosophical study of history. Beginning in 1881, Nietzsche read Der Kampf der Theile im Organismus by Wilhelm Roux, which exposed him to a dysteleological account of organic development emphasising the excitative, assimilative and auto-regulative processes of the body. These processes mediate the effects of natural selection. His reading contributed to a physiological understanding of history that borrowed Roux’s description of physiological processes. This physiological description of history proceeded from the similarity between the body’s mediation of its milieu and history’s mediation of the past.
103. Symposium: Volume > 13 > Issue: 2
Alistair Welchman Deleuze’s Post-Critical Metaphysics
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Badiou claims Deleuze’s thinking is pre-critical metaphysics that can-not be understood in relation to Kant. I argue that Deleuze is indeed a metaphysical thinker, but precisely because he is a kind of Kantian. Badiou is right that Deleuze rejects the overwhelmingly epistemic problems of critical thought in its canonical sense, but he is wrong to claim that Deleuze completely rejects Kant. Instead, Deleuze is interested in developing a metaphysics that prolongs Kant’s conception of a productive synthesis irreducible to empirical causation. Where Badiou’s criticism might hold, however, is in the risk that Deleuze’s strategy runs of contaminating his new metaphysics with a new kind of transcendental idealism. This reading has recently been developed by Ray Brassier and I explore and evaluate it, concluding that in Difference and Repetition this accusation may be correct, but that by the time of Anti-Oedipus, Deleuze (now with Guattari) has the intellectual re-sources to resist it.
104. Symposium: Volume > 13 > Issue: 2
René Lemieux Hume et Bergson, une pratique de la méthode chez Deleuze: Réflexions pour une éthique de la lecture
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Sous le thème de la « méthode », l’auteur se propose de formuler une éthique de la lecture à partir de Gilles Deleuze. L’analyse est fondée sur un dédoublement de la lecture : d’abord la lecture qu’a fait De-leuze de David Hume tel qu’exprimé dans Empirisme et subjectivité (1953) et celle de Henri Bergson dans Le bergsonisme (1966), ensuite par la lecture que l’auteur fait de ces deux livres de Deleuze. Par l’entremise de l’empirisme (Hume) et de l’intuition (Bergson), l’auteur conclut que la lecture que Deleuze a faite est performative en ce sens qu’elle fait ce qu’elle énonce. Une éthique de la lecture correspondante se voudra donc, de même, performative : elle dépassera le donné à tra-vers le délire, s’ouvrira à l’inhumain et au surhumain à travers le vir-tuel.
105. Symposium: Volume > 14 > Issue: 1
Natalie Depraz De l’“inter-attention” à l’attention inter-relationnelle. Le croisement de l’attention et de l’intersubjectivité à la lumière de l’attention conjointe
106. Symposium: Volume > 14 > Issue: 1
Marie-Andrée Ricard Moralité et affectivité
107. Symposium: Volume > 14 > Issue: 1
Vittorio Hösle The European Union and the U.S.A.: Two Complementary Versions of Western “Empires”?
108. Symposium: Volume > 14 > Issue: 1
Francesco Tampoia Autobiography-Heterobiography, Philosophy and Religion in Derrida
109. Symposium: Volume > 14 > Issue: 1
Pamela J. Reeve, Antonio Calcagno Introducing…Vittorio Hösle
110. Symposium: Volume > 14 > Issue: 1
Jocelyn Benoist Les vestiges du donné (Apparaître, apparences, aspects)
111. Symposium: Volume > 14 > Issue: 1
Vittorio Hösle Review Essay: A Metaphysical History of Atheism
112. Symposium: Volume > 14 > Issue: 2
Ronald J. McKinney Revisiting the Sokal Hoax: The Paradoxical Gravity of Boundary Issues
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In the first section of my paper, I want to consider the “paradoxes of complementarity” between polarised notions such as the quantum concepts of “wave” and “particle.” I will argue that if we treat this topic with all the “gravity” it deserves, we will be able to understand once and for all why this debate (and others like it) can never be completely resolved (paradox intended). In the second section, I want to consider the notion of “parody.” At the end, astute readers must determine forthemselves whether I can be trusted to mean what I say, or whether this is all merely ironic, a post-modern hoax, one that undercuts the very boundaries it installs.
113. Symposium: Volume > 14 > Issue: 2
Ugo Perone The Risks of The Present: Benjamin, Bonhoeffer and Celan
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The following remarks try to trace a scenario of twentieth-century philosophy, which in my opinion shows a new interest in the issue of time. Many have underscored that nineteenth-century philosophy replaces the paradigm of Nature with that of History as an historical a priori in Foucault’s sense, that is, as the horizon within which the problems are to be located and solved. The issue of identifying the dominant nineteenth-century paradigm—further complicated by thedeclining resort to the great narratives of this “short century”—is still open, so I do not believe it improper to point out that many twentiethcentury philosophers suddenly reconsidered the issue of time as a way of defining the nineteenth-century paradigm of time in a new manner.
114. Symposium: Volume > 14 > Issue: 2
Jean-François Bissonnette, Bernard Stiegler De L’Industrialisation Du Mal-Être À La Renaissance Du Politique. Un Entretien Avec Bernard Stiegler
115. Symposium: Volume > 14 > Issue: 2
Robert T. Valgenti Ugo Perone’s Philosophy at the Threshold: Space, Time and (Simulated) Political Life
116. Symposium: Volume > 14 > Issue: 2
L. Sebastian Purcell After Hermeneutics?
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Recently Alain Badiou and Quentin Meillassoux have attacked the core of the phenomenological hermeneutic tradition: its commitment to the finitude of human understanding. If accurate, this critique threatens to render the whole tradition a topic of merely historical interest. Given the depth of the criticism, this essay aims to establish a provisional defense of hermeneutics. After briefly reviewing each critique, it is argued that Badiou and Meillassoux themselves face rather intractable difficulties. These difficulties, then, open the space for a hermeneutic response, which is accomplished largely by drawing on the work of Paul Ricoeur. We close with a suggested program for hermeneutic thought.
117. Symposium: Volume > 14 > Issue: 2
Dana Hollander “A Thought in Which Everything Has Been Thought”: On the Messianic Idea in Levinas
118. Symposium: Volume > 14 > Issue: 2
Ugo Perone Public Space and Its Metaphors
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The political does not exist. What exists is individual and collective life; there is nature, with its inexhaustible cycles; there is the world, the (blind and astute) interlacement of the actions, conflicts and visions that will become history. The political exists only as an invention: the invention of a specific space of the relation that intercepts life, modifies nature, and is a curvature of the world. I would like to dwell on this invention, not without warning that the political of which one speaks precedes and constitutes specific kinds of politics, since it is the condition of their possibility.
119. Symposium: Volume > 14 > Issue: 2
Rémy Gagnon La Philosophie De La Chair De Michel Henry. Vers Une Onto-Phénoménologie De L’Individualité
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Cet article souhaite élucider la philosophie de la chair développée par Michel Henry. Il s’agit de voir comment Henry parvient à penser la chair comme la possibilité principielle de l’individualité. Nous voulons montrer que la démarche henryenne repose non seulement sur une mise en question des canons de l’apparaître, mais également sur la conviction que le problème de l’individualité trouve sa solution dans une expérience charnelle radicale de soi-même permettant d’opérer un repli en-deçà du corps chosifié de la phénoménologie husserlienne. C’est ce double mécanisme conceptuel qui permet à Henry de rejoindre l’individualité et de l’établir comme fondement de la vie in-ek-statique.
120. Symposium: Volume > 14 > Issue: 2
Linda Martín Alcoff, Alireza Shomali Adorno’s Dialectical Realism
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The idea that Adorno should be read as a “realist” of any sort may indeed sound odd. And unpacking from Adorno’s elusive prose a credible and useful normative reconstruction of epistemology and metaphysics will take some work. But we argue that he should be added to the growing group of epistemologists and metaphysicians who have been developing post-positivist versions of realism such as contextual, internal, pragmatic and critical realisms. These latter realisms, however, while helpfully showing how realism can coexist with ontological pluralism, for example, as well as a highly contextualised account of knowledge, have not developed a political reflexivity about how the object of knowledge—the real—is constructed. As a field, then, post-positivist realisms have been politically naïve, which is perhaps why they have not enjoyed more influence among Continental philosophers.