20th Century French Philosophy

The following article is a portrait of the French sociologist, philosopher, Systems thinker and public intellectual Edgar Morin. It aims to present the life and works of Edgar Morin to a German speaking audience. Introductory in nature, it does not claim to offer more than a concise, contemporary, and, where needed, critical summary of Edgar Morin’s main theoretical tenets. It proceeds by offering, first,abrief overview of Morin’sbiography and a loose sketch of his position in the landscape of French 20th century (...) philosophy. Based on a close reading of Edgar Morin’s chief theoretical oeuvre, La Méthode, it subsequently reconstructshis thought in four steps, payingattention toa) to the context of Morin’s specific intellectual concerns and his new cosmological »method«, b) to his theory of nature, c) to his theory of society, and d) finally to his ethics. The profile which should emerge from this procedure is one of an intellectual who is grapplingwithawide-spanning, holistic thinking; whose working style is transdisciplinary and directed against academic specialisation; and whose philosophical concerns centre around the normativeexpectations of classical humanism. EdgarMorin is a thinker who invites us to think with him through matters of the contemporary world, and his viewpoints are herediscussed and critically evaluated with particular reference to the relevance of his thought for the ecological discourse, and for the current challenges of ›knowledge societies.‹. (shrink)

This article aims to reconstruct Jacques Derrida’s relationship to Hegelian philosophy as established prior to the publication of Glas (1974). During the late 1960s, a moment in whi-ch the philosophical context was marked by a strong anti-Hegelianism, Derrida’s deconstru-ction was received as the opposite of Hegel’s speculative idealism. While this opposition became the most accepted version of the French philosopher’s position towards Hegel, there are discernible affinities between the two thinkers. This paper analyzes the texts dedicated to Hegel before 1974: (...) “Le problème de la genèse dans la phénomenologie de Husserl”, “De l’économie restreinte à l’économie générale. Un hégélianisme sans réserve” and “Le Puits et la pyramide. Introduction à la sémiologie de Hegel”. It demonstrates that despite an appa-rent explicit rejection of dialectical thinking, Derrida consistently acknowledged its relevan-ce, declaring a unilateral break as impossible, and, at least during the early stages of his ca-reer, conceived the possibility of a deconstructive interpretation of Hegel’s thought. (shrink)

Author: Ioanna Bartsidi (Université Paris Nanterre). Translated by Pedro Sepúlveda Zambrano (UCSH). Gérard Gérard Lebrun (1930-1999) fue un historiador de la filosofía francés y estudioso de Hegel influido por el estructuralismo y la epistemología histórica francesa. Su libro de 1972 La patience du concept marcó el campo de los estudios hegelianos y se convirtió en un referente para las lecturas «no metafísicas» contemporáneas de Hegel en Francia. Insistiendo en la oposición entre discurso representacional y especulativo, Lebrun presenta el pensamiento de (...) Hegel como una filosofía no dogmática, a-sistemática y antifundacionalista de la creación de sentido. Para comprender plenamente lo que está en juego en la interpretación postestructuralista de Lebrun sobre Hegel, este trabajo propone comprenderla como una respuesta al antihegelianismo vehemente de los grandes filósofos franceses de los años 1960 y 1970. Para ello, en primer lugar, intento situar La patience du concept en su contexto filosófico a partir de una lectura comparada del Prefacio de Louis Althusser a Para leer El capital (1965) de Louis Althusser y El orden del discurso (1971) de Michel Foucault. Sostengo que la conceptualización de Lebrun de «lo especulativo hegeliano» como discurso pretende defender a Hegel contra las acusaciones de logocentrismo. Por último, subrayo el uso que Lebrun hace del concepto althusseriano de «corte epistemológico» contra el propio Althusser, en lo que considero un intento de formular una crítica del antihegelianismo como ideología «predicativa». (shrink)

: Este trabalho busca elucidar a constituição do ego transcendental na Fenomenologia da Vida de Michel Henry (1922-2002). Inicialmente, apresentaremos brevemente a constituição de sentido a partir do ego transcendental conforme proposto por Edmund Husserl (1859-1938). Em seguida, discutiremos a problemática deste ego transcendental, visto que, para Henry a fenomenologia husserliana deixa obscura a região de ser do próprio ego. Henry argumenta que o ego transcendental não se constitui por si mesmo; ele é secundário em relação ao que o constitui. (...) O que precede e possibilita o próprio ego transcendental é a região de ser que Michel Henry denomina como Vida. Deste modo, o ego não se autoconstitui, mas ele surge passivamente desta região ontológica a partir do nascimento transcendental. Uma vez que esta Vida é o fundamento, ela é a condição ontológica que possibilita toda a manifestação. Para este estudo, serão utilizadas as obras L’Essence de la manifestation (2011), Phénoménologie de la vie: Tome I, De la phénoménologie (2003), e Phénoménologie de la vie: Tome III, de l’art et du politique (2003). Portanto, é necessário compreender como opera a radicalização na Fenomenologia da Vida de Michel Henry para alcançar o sentido do fundamento que constitui o ego transcendental, identificado como região ontológica da Vida. (shrink)

This article presents Simondon’s psycho-biological thinking as a type of heterodox naturalism centring on the self-organizing activity of vital forms. Despite his critique of classic notions of form, notably Aristotelian hylomorphism, Simondon revises this concept through a critical expansion and synthesis of information theory and Gestalt psychology. In his lecture series Imagination and Invention (1965–6) in particular, he develops an account of psycho-biological activity as governed by what he calls ‘images’: relatively autonomous informational sub-systems that serve to regulate the relationship (...) between organism and environment and that constitute the condition for creative action or invention. Focusing on his analysis of the individualization of perceptual objects, the article goes on to show that ‘forms’ for Simondon feature as emergent properties of quantum thresholds of ‘information’ within these systems. It also argues that such a conception offers a more promising alternative to both idealist philosophies of perception and materialist interpretations of deconstruction. (shrink)

This dissertation analyses the evolution of Jacques Derrida's relationship to Hegel's philosophy. During the late 1960s, a moment in which the philosophical context was marked by a strong anti-Hegelianism, Derrida’s deconstruction philosophy was received as the opposite of Hegel’s speculative idealism. While at that time this opposition became the most accepted version of the French philosopher’s position towards Hegel, some scholars, however, have noted the affinities between both philosophers. Building on the criticisms addresses by Foucault and Lyotard to Derrida’s alleged (...) “Hegelianism”, my dissertation studies the evolution of Derrida’s interpretation of Hegel since the French philosopher’s first texts. I argue that, while Derrida’s interpretation of Hegel underwent important changes throughout the years, it reached his definitive formulation with Glas in 1974. This interpretation would also be present in texts that he would publish after his ethico-political turn. By insisting on the familial structure of Hegel’s dialectic, I demonstrate that Derrida approached Kant’s philosophy and analysed politique familialism in order to deepen his own critique of the Hegelian dialectic, and, specially, its political dimension. (shrink)

Keine ausführliche Beschreibung für "Basis und Deduktion" verfügbar.

Bescheidene Antwort auf Herrn Christian Wolffens Anmerckungen über das Buddeische Bedencken ; D. Io. Francisci Buddei Bedencken über die Wolffianische Philosophie -- Bescheidener Beweis, dass das Buddeische Bedencken noch fest stehe, wieder Hrn. Christian Wolffens Nöthige Zugabe aufgesetzet.

Bd. 1, Pt. 1. Philosophie in Österreich (1400-1650); Vom Konstanzer Konzil zum Auftreten Luthers; Vom Beginn der Reformation bis zum Westfälischen Frieden / Michael Benedikt, Reinhold Knoll, Josef Rupitz (Hg.) -- Bd. 1, Pt. 2. Die Philosophie in Österreich zwischen Reformation und Aufklärung (1650-1750); Die Stärke des Barock / Michael Benedikt, Reinhold Knoll, Josef Rupitz (Hg.) -- [2. Bd.]. Österreichische Philosophie zur Zeit der Revolution und Restauration, 1750-1820 / Michael Benedikt (Hg.). -- 3. Bd. Bildung und Einbildung; Vom verfehlten Bürgerlichen (...) zum Liberalismus; Philosophie in Österreich (1820-1880) / Michael Benedikt, Reinhold Knoll (Hg.) -- Bd. 4. Anspruch un Echo / Michael Benedikt, Endre Kiss, Reinhold Knoll (Hg.) -- Bd. 5. Im Schatten der Totalitarianismus : vom philosophischen Empiricismus zur kritischen Anthropologie : Philosophie in Österreich, 1920-1951 / Michael Benedikt, Reinhold Knoll, Cornelius Zehetner (Hg.) -- Bd. 6. Auf der Suche nach authentischem Philosophieren : Philosophie in Österreich, 1951-2000 / Michael Benedikt ... [et al.] (Hg.). (shrink)

In light of some Gilles Deleuze’s texts in which he studies the stupidity and error problems, the conflict between heterodox investigations and traditional methods that The X-Files raises can be studied. One discovers that the reasons why Mulder wants to replace a kind of investigation with another and the process through which he performs this transformation are similar to the ones that work on Deleuze’s Images of Thought. Taking into account the impossibility of solving certain problems, which are usually understood (...) as empirical setbacks or insolvable by right, Mulder and Deleuze defend giving up the police method and the dogmatic image of thought, respectively, and searching for other possible structures that do enable them to face up to these problems. Although this non-detective, non-thinker condition must be crossed in order to solve them, this state that makes any supposedly universal method dubious is by the French thinker called "stupidity.". (shrink)

Between 1750 and 1830, two key cultural achievements - the sixteenth-century Reformation and the late eighteenth-century birth of "German" philosophy - became fused in public discussion. Enlightenment's Reformation explores how the Reformation was transformed into a narrative of progress, and why it has had such a long-standing impact.

Alexander Baumgarten's Ethica Philosophica (1740) served as a chief textbook of philosophical instruction in German universities for several decades, and was used by Immanuel Kant for his lectures on moral philosophy between 1759 and 1794. Now translated into English for the first time, John Hymers explores the extent of Baumgarten's influence on the development of German philosophy.

This collection brings together a series of cutting-edge studies on the most significant controversies and prize essay contests of the German Enlightenment. Chapters address questions such as the condition of possibility of the debates, their institutional support and their aims, and introduce relatively unknown but key figures of the period. Set out into four parts, the essays provide new material on areas such as anthropology, the problem of language, colonialism and the origins of aesthetics for the wider study of 18th-century (...) intellectual and philosophical life. (shrink)

This article aims to reconstruct Simondon’s concept of technophany, which disperses throughout different writings that appeared posthumously and suggest how elaborating this concept could be understood as a significant philosophical task today. Technophany, namely the manifestation of technicity, is central to Simondon’s thought on techno-aesthetics and, more importantly, his intellectual project of reintegrating technology into culture. However, when we place Simondon’s concept of technophany in today’s context, namely the convergence of technology, art and design since the second half of the (...) 20th century, we see that technophanies are becoming more or less ordinary marketing phenomena of the tech industry. Then, could the concept of technophany still take up this task of reconciling technology and culture? Or, instead, is it reduced to a mere economic category, and Simondon’s techno-aesthetics is only a forerunner of today’s industrial marketing strategies? In order to respond to these questions, this article returns to the source of Simondon’s concept of technicity. It shows that there is an intimacy between technophany and Mircea Eliade’s concept of hierophany, and indeed, Simondon’s genesis of technicity vividly mirrors Eliade’s analysis of sacrality and its crisis in modern times. The concept of technophany acquires a new meaning, and it refuses to be a mere phenomenon of publicity as one might easily misread it. Technophany has the task of occupying the “no man’s land” between technicity and sacrality. However, what exactly does it mean? Through the reconstruction of the concept of technophany in Simondon’s thought, this article hopes to examine the limit of the concept and, at the same time, reconceptualise and prolong it. (shrink)

In Hermann Samuel Reimarus (1694–1768): Classicist, Hebraist, Enlightenment Radical in Disguise, Ulrich Groetsch offers a vivid portrayal of the Enlightenment radical Hermann Samuel Reimarus (1694-1768) and his debt to earlier traditions of scholarship.

"Poetics of Experience" Review of Gaston Bachelard. Kształtowanie się umysłu naukowego. Trans. D. Leszczyński. Gdańsk: Wydawnictwo słowo obraz/terytoria, 2002.

The book offers an original reconstruction of long-forgotten but vital controversies among German figures in the "early" Enlightenment, c. 1680-1720, and also explores how the mainstream of the early Enlightenment in Halle and the underground of the fragmented "radical Enlightenment" were mutually dependent on each other.