2,958 research outputs found
Dooyeweerd's philosophy entails no support for Apartheid whatsoever
No full textIn an article on Afrikaner nationalism, apartheid and the perversion of critique, Rèné Eloff argues that E.A. Venter and H.J. Strauss drew upon the philosophy of Herman Dooyeweerd to justify separate development and that the foundational moment of Dooyeweerd's philosophy involves an interpretive violence that accommodates this interpretation, accompanied by a political violence which is accommodated by the mystical foundation of its authority. This article is a response to what Eloff attempts to argue. Unfortunately Eloff's article is burdened by ambiguities, lack of factual data, non sequitur arguments and in particular, regarding the transcendental critique, not realizing the difference between the structural intention of the transcendental critique and its misunderstanding by him in terms of a genetic perspective. In addition he does not realize that Derrida's ideas of the "institutional presupposition" and the mystical foundation of its authority are confusing the distinction of structure and direction. Eloff employs the genetic idea of the "foundational moment" of Dooyeweerd's philosophy, through which the latter supposedly could be linked to Apartheid, but does not succeed in achieving his aim. Although available to him, Eloff did not take notice of the analysis of the article of Derrida (on Law and Justice: the mystical foundation of authority) by the author of this response-article. In it Derrida's view of Law and Justice is analyzed in detail while even highlighting shared convictions between Derrida and Dooyeweerd. In another publication of Derrida (not quoted by Eloff) we find an appeal to the same philosophical method used by Dooyeweerd (and Einstein), namely the transcendental-empirical method. Shortcomings in Eloff's argumentation made it necessary to investigate the relationship between Dooyeweerd and Kant in some more detail, and to follow it up with an assessment of the relationship between Dooyeweerd and Derrida (showing that Derrida's thought is motivated by the humanistic motive of nature and freedom and that he not only confuses the distinctness of structure and direction, but also embodies in his thought the fusion of the directional antithesis between good and evil by identifying it with structural traits of reality). The irrationalistic element in Derrida's law-idea puts him, rather than Dooyeweerd, in a position to could have supported Apartheid. What Eloff says about Dooyeweerd's transcendental critique misses the key argument of the transcendental critique, based upon Dooyeweerd's view of the Gegenstand-relation, namely the issue of a supra-modal central point of orientation for the inter-modal synthesis. It turns out that there is no single statement in Dooyeweerd's transcendental critique from which anything supporting the Apartheid dispensation could be validly inferred. The only alternative option, namely to attempt to show that Dooyeweerd's idea of law and the state entails or supports the assumptions and practice of Apartheid, is doomed to failure from the outset, because Dooyeweerd's idea of the state and the nature of civil private law and public law rejects emphatically any encroachment upon the freedom and equality of its citizens. Although Eloff's account of the political views of E.A. Venter and H.J. Strauss is basically correct, it is not properly informed in many respects. Of the two main influences on their political conceptions only one is mentioned explicitly, namely the ideology of a "volk". The colonialist idea of guardianship (voogdyskap) as such is left unmentione
Lévi-Strauss: mito e ídolo
No full textThis article discusses the myth category in Lévi-Strauss’ work through his image as anthropologist, author and character. It is based on artistic and anecdotal references belonging the popular imagination of the twentieth century.El artículo discute la categoría mito en la obra de C. Lévi-Strauss a través de su imagen como antropólogo, autor y personaje. Se basa en referencias artísticas y anecdóticas presentes en el imaginario popular del siglo XX.Ce texte revise la personnalité de Claude Lévy Strauss, nous rappellant ses phrases celebres, anecdotes et quelques traits de sa vie
Loe Strauss and the American Neoconservatism
No full textThis bachelor thesis, "Leo Strauss and American Neoconservatism," focuses on the description of endeavours to influence the USA foreign policy by particular USA policymakers who believed in and had studied the philosophy of Leo Strauss. The thesis describes especially those students who later got on the American political scene. Furthermore, the author follows a process of influencing the American politics by various think tanks and also follows a possible sequence of American neoconservatism on thoughts incorporated in the work and teaching of Leo Strauss
The city and man / Leo Strauss.
No full text"An enlarged version of the Page-Barbour lectures ... delivered at the University of Virginia in the spring of 1962."Bibliographical footnotes.245 page
O Max Weber de Leo Strauss
No full textMax Weber é um autor central para Leo Strauss. Importa a Strauss compreender o sentido da ciência social elaborada por Weber, já que tal ciência social rejeitaria o direito natural. Essa rejeição é baseada no historicismo e na distinção entre fatos e valores. Isso levaria ao niilismo como consequência necessária da obra weberiana. Strauss percebe aqui uma tese fundamental: a luta permanente entre valores últimos. Strauss toma essa tese como uma posição filosófica, o que o leva a tratar Weber como um filósofo. Esse é o Max Weber de Leo Strauss. Iremos analisar as passagens dos textos de Strauss referentes a essa questão e mostrar como essa figura de um Weber filósofo, quando utilizada para o entendimento da ciência social weberiana, leva a uma distorção de seu pensamento.
Palavras-chave: Direito Natural; Historicismo; Niilismo; Fatos; Valores.
The Max Weber of Leo Strauss
Abstract: Max Weber is a central author for Leo Strauss. It is important for Strauss to understand the meaning of the social science elaborated by Weber, since such social science would reject natural law. This rejection is based on historicism and the distinction between facts and values. This would lead to nihilism as a necessary consequence of Weber\u27s work. Strauss perceives here a fundamental thesis the permanent struggle between ultimate values. Strauss takes this thesis as a philosophical position, which leads him to treat Weber as a philosopher. This is the Max Weber of Leo Strauss. We will analyze the passages of Strauss\u27 texts referring to this question and show how this figure of a philosopher Weber, when used for the understanding of Weberian social science, leads to a distortion of his thought.
Keywords: Natural Right; Historicism; Nihilism; Facts; Values.
Data de registro: 11/04/2023
Data de aceite: 24/11/202
Richard Strauss, Romain Rolland and Salomé
No full textThis paper traces the genesis of Richard Strauss's own French libretto to Salomé and examines to what extent he paid heed to the French author, Romain Rolland's suggested changes and alterations. To commence with, the background prior to Strauss seeking Rolland's assistance with his libretto, will be established. What was it that had attracted the composer's attention to the Irish born Oscar Wilde's play written in French? According to Strauss himself, it was the opening phrase of the play that 'provoked an avalanche of musical ideas'. The phrase in question is 'Comme la princesse Salomé est belle ce soir!' or as Richard Strauss first heard it: 'Wie schön ist die Prinzessin Salome heute Nacht!' It was also one of the phrases that would later irritate Romain Rolland when assisting Strauss with the libretto
La Pensée de Lévi-Strauss comme objet esthétique
No full textL’auteur rappelle tout d’abord quelques-unes des manifestations publiques de l’engouement pour l’oeuvre de Lévi-Strauss, des Tristes Tropiques à aujourd’hui, y compris le témoignage inattendu d’un garagiste. Adoptant une position résolument critique par rapport à l’entreprise structuraliste dont l’anthropologue s’est fait le porte-drapeau, il essaie d’expliquer le succès de Lévi-Strauss par les propriétés esthétiques de sa pensée. S’inspirant pour cela d’une observation de Jean Molino, il rappelle que les catégories de l’entièreté, de l’harmonie et de l’éclat se rencontrent aussi bien chez les philosophes platoniciens et néo-platoniciens que chez un esthéticien américain contemporain. Cette permanence dans le temps peut faire penser que l’on tient là quelques-unes des familles universelles qui regroupent les critères du Beau. Il montre alors qu’elles peuvent rendre compte aussi bien du mode de pensée lévi-straussien que de l’oeuvre de Richard Wagner, ce qui permet d’expliquer, du même coup, la fascination de Lévi-Strauss pour ce compositeur.The author first recalls some of the public expressions of enthusiasm for the work of Lévi-Strauss, from Tristes Tropiques to today, including the unexpected opinions of a mechanic. Taking a strongly critical position toward the structuralist project for which the anthropologist has become the standard bearer, the author tries to explain the success of Lévi-Strauss through the aesthetic properties of his thinking. Drawing on an observation by John Molino to this end, he recalls that the categories of wholeness, harmony and radiance are found as equally among Platonists and Neoplatonists as among a contemporary American aesthetician. This permanence in time may suggest that there are some universal categories that incorporate the requisites of the beautiful. The author then shows that these can explain both levi-straussian thought and the works of Richard Wagner, which helps explain, at the same time, the fascination of Lévi-Strauss for this composer
Gardu dalam ‘Struktur’ Politik di Indonesia: Sebentuk Pertemuan Historisisme, Strukturalisme Levi-Strauss dan Posmodernisme (?)
No full textThis article aims to examine the possibility of meeting three paradigms of Historicism, Structuralism of Levi-Strauss and Postmodernism by analyzing the book of Abidin Kusno, Penjaga Memory; Gardu di Perkotaan Jawa, using the paradigm of Levi-Strauss structuralism, exploring the paradigm that used by the author and the philosophy behind the writing history. This step was done to find out the possible paradigm meeting between those used by the author of the book and the Levi-Strauss structuralism paradigm that used to analyze the book
O EPICURISMO E O DIREITO NATURAL CLÁSSICO SEGUNDO LEO STRAUSS
No full textThis study aims to deduce the classical understanding of Natural Right in the epicurist exposition according to Leo Strauss. Therefore, it will proceed with an exegetic interpretation of the work Natural Right and History in order to identify the importance of the Epicurireanism to the argumentation sustained by the author in the referred work, doing it by considering that Epicurireanism did not receive a direct approach by Strauss. In this sense, to permit the comprehension of the epicurianist conception of classic natural right according to Strauss and, in this way, on how it is differentiated by the author from those of Plato, Aristotle and the Tomist ones. With effect, to permit the elucidation of the reception of the classic natural right by modern political science. A reception which with the confluence of historicism brought about the current value crisis and the present perception of the impossibility even of the political philosophy, as sustained by Strauss.Busca-se, com este estudo, depreender a concepção clássica de direito natural em sua exposição epicurista segundo Leo Strauss. Para tanto, proceder-se-á com uma interpretação exegética da obra Direito Natural e História a fim de identificar a importância do epicurismo para a argumentação sustentada pelo autor na referida obra, considerando não ter recebido de Strauss abordagem especificamente a ela dirigida. Desse modo, permitir a compreensão da concepção epicurista do direito natural clássico para Strauss e como é diferenciada pelo autor das de Platão, Aristóteles e dos tomistas. Com efeito, possibilitar o esclarecimento em relação à recepção do direito natural clássico pelo moderno, o qual, a partir da confluência com o historicismo, ensejou a corrente crise de valores e a atual percepção de impossibilidade até da filosofia política conforme sustentado por Strauss
O CONCEITO DE INCONSCIENTE EM LÉVI-STRAUSS REVISITADO
No full textThis article proposes a review of the concept of the unconscious as wrought by Lévi-Strauss in the beginning of the development of the structuralist thought. To achieve this, the article will analyze a collection of texts extracted from Structural Anthropology and the Introduction to the work of Marcel Mauss, in which Lévi-Strauss is dedicated to the theme. From this analysis, the article will try to show the definition of the concept of the unconscious given by the author and the theoretical and methodological implications arising therefrom.O presente artigo propõe uma revisão do conceito de inconsciente forjado por Lévi-Strauss no início do desenvolvimento do pensamento estruturalista. Para isso, serão analisados textos selecionados extraídos do livro Antropologia Estrutural, bem como a Introdução à obra de Marcel Mauss, nos quais Lévi-Strauss dedica-se ao tema. A partir dessa análise, buscar-se-á apontar não só como o autor define o conceito de inconsciente, mas também as implicações teóricas e metodológicas daí advindas
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