Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics
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On the Intelligibility of our Present History: The Contemporary Relevance of the Critique of Dialectical Reason and some other Sartrian Texts
Get PDFJean-Paul Sartre is the writer who gave the most trenchant formulation of existentialism and tried to do the same for a version of Marxism, and as a philosopher of history who got it wrong about history and then, in his last "philosophical manifesto" - volume III of the Idiot (English version volume V) - got it brilliantly right. But Sartre did not write the second volume of the Critique. Or, more exactly, he wrote it but he did not publish it. The Critique, as Sartre himself admitted, grew like a hernia on the body of the book on Flaubert, so that it had to be surgically removed and given a life of its own; but a sort of symbiosis persisted, and when it came to the continuation of the argument, Sartre seems to have sensed that volume II was a dead end, and that the route to the alternative would prove to lie after all in the Flaubert project itself. In order to understand Sartre\u27s position, the author analyzes his conception of history, especially of the intelligibility of history by mean of the dialectical reason as a movement of totalization of practical seriality, and shows its actuality.
Méditations sartriennes: Péripéties de la notion de vécu
No full textSartrian Meditations: Vicissitudes of the Notion of Lived ExperienceOne must have lived to write the story of his life and you must have some lived experience to describe the life of another - this may seem like a truism. However, this idea poses different questions, which are the subject of this article. For example, if we admit the general rule that one who writes about music has some knowledge of music, as the one who writes about science has some knowledge of scientific achievements, then we can conclude that the writer on literature should at least have some idea of literature. So it is surprising how Bourdieu in his book Les règles de l\u27art: Genèse et structure du champ littéraire reversed this opinion. Bourdieu suggests that Sartre, being a writer, lack of the ability to understand Flaubert. For Bourdieu it is the writer\u27s position which makes Sartre incapable of writing about literature. Through a critical reinterpretation of Bourdieu\u27s theses, the author shows the difficulties of biographical writing as such, as well as the problems of (understanding) the Sartrean notion of lived experience and its (possible) applications.Sartrian Meditations: Vicissitudes of the Notion of Lived Experience One must have lived to write the story of his life and you must have some lived experience to describe the life of another - this may seem like a truism. However, this idea poses different questions, which are the subject of this article. For example, if we admit the general rule that one who writes about music has some knowledge of music, as the one who writes about science has some knowledge of scientific achievements, then we can conclude that the writer on literature should at least have some idea of literature. So it is surprising how Bourdieu in his book Les règles de l\u27art: Genèse et structure du champ littéraire reversed this opinion. Bourdieu suggests that Sartre, being a writer, lack of the ability to understand Flaubert. For Bourdieu it is the writer\u27s position which makes Sartre incapable of writing about literature. Through a critical reinterpretation of Bourdieu\u27s theses, the author shows the difficulties of biographical writing as such, as well as the problems of (understanding) the Sartrean notion of lived experience and its (possible) applications
"Pierre Loves Horranges": Sartre and Malabou on the Fantastic in Philosophy
Get PDFIn "Pierre Loves Horranges ", a little noticed essay on Sartre\u27s existential psychoanalysis, emerging French philosopher Catherine Malabou offers a new reading of "Doing and Having", in Sartre\u27s Being and Nothingness for her philosophy of the fantastic. We compare Sartre and Malabou on the fantastic, focusing on their analyses of quality, viscosity and ontological difference. We argue that Malabou\u27s reinterpretation of Sartre\u27s symbolic schema, which serves to make visible the change and exchange in the ontological difference, is valuable for a psychoanalysis of the future, one that comes after metaphysics and deconstruction
Über-Setzung als diskursive Dominanz: Paul Ricœurs Übersetzungsparadigma neu gelesen
Get PDFÜber-Setzung as a discursive Dominance: A new Interpretation of Paul Ricoeur\u27s Paradigm of TranslationPutting into question the idealized interpretations of translation as an ethical paradigm and model for Europe (Paul Ricoeur, Domenico Jervolino), the author aims to reveal some negative aspects related to the politics of translation, specially the use of translation as a transfer of a dominant discourse. This negative phenomenon is analyzed by mean of the neologism of Über-Setzung (superimposition) designating an overlap of a discourse or an idiom over another through the abuse of the linguistic hospitality of translation. On the base of diverse examples and narratives the author offers a descrip-tion of the eidetic structure of Über-Setzung, and argues that the dominating language and its dis-course intervene in the mother language and its culture by putting itself "on" and "over" them as something primary, absolute and universal. The dominant discourse, that is established by means of translation, requires mindfulness, comprehension and acceptance; however, because it is a kind of anti-giving, the dominator who use it refuses to recognize the dominated as a partner; he treats him as non-equal and even as "retarded". In conclusion the author displays the intercultural potentialities of hermeneutic phenomenology in regard of a new European ethos of translation
Vom Wert der Liebe
Get PDFOn the Value of LoveThe main purpose of the article is to show by means of an analysis of the development of the different philosophical conceptions of love in the history of philosophy that there is a deep connection between the problems of love and those of values, even this connection is not always been explicitly thematized. Through a discussion of the connection between love and knowledge, love and autonomy, love and mysticism, and the role of romantic love, the author puts the question if love endows the value of the beloved or if, on the contrary, love opens up the mind for values that would remain otherwise hidden for us. The analysis also displays the consequences of the different philosophical conceptions of love for the understanding of the gender problematic and some global problems concerning the meaningfulness of life, human creativity, and the multiple forms of love, including religious love and perception.Â
Die Wertschätzung der Tradition und der Respekt vor dem Anderen: Herta Nagl-Docekal zum siebzigsten Geburtstag
Get PDFoai:ojs2.www.axiapublishers.com:article/1The Valuation of the Tradition and the Respect of the Other: In Honor of Herta Nagl-Docekal Editorial by Yvanka B. RaynovaThe Valuation of the Tradition and the Respect of the Other: In Honor of Herta Nagl-Docekal (Editorial
La femme et sa destinée d\u27après Edith Stein
No full textWoman\u27s Destiny according Edith SteinThe following essay aims to show that Edith Stein\u27s conception of women was a feminist and a traditionalist one. This could be interpreted by some philosophers as a sort of contradiction. Thus the author presents the different arguments detecting such a conflict between feminism and traditionalism. These arguments are based in fact on the opposition between nature or essence, on the one hand, and freedom, on the other hand. The thesis of the author is that there is not necessarily a conflict between essence and freedom, and that essence is not a fiction but an ontological reality which, interpreted in the way of Edith Stein, makes it possible to conceive sexual difference in a perfect synthesis between the Christian tradition and gender equality
Herta Nagl-Docekal: Innere Freiheit. Grenzen der nachmetaphysischen Moralkonzeptionen
Get PDFA Review of Herta-Nagl Docekal Book Innere Freiheit. Grenzen der nachmetaphysischen Moralkonzeptionen (Inner Freedom. The Limits of the postmetaphysical moral conceptions), 2014
Pragmatism, Love, and Morality: Triangular Reflections in Carol Reed\u27s The Third Man
Get PDFCarol Reed’s 1949 film The Third Man offers a richly metaphorical expression of the view that pragmatism, love, and morality are incommensurable perspectives from which to interpret the world. Harry Lime is a black market trader whose actions are constrained only by practical considerations. Anna Schmidt, Lime\u27s former lover, understands what is morally wrong with what Lime does, but refuses to assist the police. In contrast, Holly Martins, an old friend from childhood, ultimately agrees to help trap Lime. These three protagonists occupy distinct conceptual worlds that color their interpretation of the others with whom they interact. In addition to illustrating the paradoxes of love and morality, The Third Man self-referentially expresses the idea that reality is far more complex than language could ever convey
Übersetzung und hermeneutische Phänomenologie
Get PDFTranslation and Hermeneutic PhenomenologyThe problem of translation has been reflected since the antiquity but it became a special field of research only later within the "traductorolgie" and the translation studies. Applying Paul Ricoeur\u27s hermeneutic phenomenology, the author suggests that translation in the narrow sense (from one language to the other language) is felt also at the level of translation in a broader sense, that is, of mutual understanding within the same linguistic community; thus, it could serve as a model par excellence for the European community. In accordance of Paul Ricoeur\u27s conception of "originary affirmation" and language hospitality, he argues that translation has not only ethical but also political implications: Matured by its century-long history of conflicts and wars, Europe is called to become a translator and mediator of the world and to promote the encounter between cultures, religions and nations with an active peace-policy, especially in the Mediterranean region and the Balkans