Through careful analysis of phenomenological texts by Husserl and Heidegger, Marion argues for the necessity of a third phenomenological reduction that concerns what is fully implied but left largely unthought by the phenomenologies of both ...

Around people who were close to him, Philippe Lacoue-Labarthe would sometimes cry out with anger: “Death is a scandal! It is intolerable!” When he died almost fourteen years ago, prematurely and af...

In Being and Time, Heidegger affirms that being-with or Mitsein is an essential constitution of Dasein but he does not submit this existential to the same rigorous analyses as other existentials. In this essay, Jean-Luc Nancy points to the different places where Heidegger erased the possibility of thinking an essential with that he himself opened. This erasure is due, according to Nancy, to the subordination of Mitsein to a thinking of the proper and the improper. The polarization of Being-with (...) between an improper face, the Anyone, and a proper one, the people, which is also, as Nancy shows, a polarization between everydayness and historicity, between a being-together in exteriority (indifference and anonymity) and a being-together in interiority (union through destiny), between a solitary dying and the sacrificial death in combat, leaves the essential with unthought. This essay shows not only the tensions that arise out of Heidegger’s own analyses of Mitsein and affect the whole of Being and Time but also underlines in the end a “shortfall in thinking” inherent not only to Heidegger’s work but, as Nancy claims, to our Western tradition, a shortfall which Nancy has attempted to remedy in his Being Singular Plural. (shrink)

"Les uns avec les autres" : ni les “uns”, ni les “autres” ne sont premiers, mais seulement l’“avec” par lequel il y a des “uns” et des “autres”. L’“avec” est une détermination fondamentale de l’“être”. L’existence est essentiellement co-existence. Non seulement co-existence de “nous” (les hommes), mais de tous les étants (il faut de tout faire un “monde”). Être-avec, ou s’exposer les uns aux autres, les uns par les autres : rien à voir avec une “société du spectacle”, mais rien (...) à voir non plus avec une inexposable “authenticité". Nous? mais c'est nous-mêmes que nous attendons sans savoir si nous nous reconnaîtrons. (shrink)

This collection of writings by Jean-Luc Nancy, the renowned French critic and poet, delves into the history of philosophy to locate a fundamentally poetic modus operandi there. The book represents a daring mixture of Nancy’s philosophical essays, writings about artworks, and artwork of his own. With theoretical rigor, Nancy elaborates on the intrinsic multiplicity of art as a concept of “making,” and outlines the tensions inherent in the faire, the “making” that characterizes the very process of production and thereby (...) the structure of poetry in all its forms. Nancy shows that this multiplication that belongs to the notion of art makes every single work communicate with every other, all material in the artwork appeal to some other material, and art the singular plural of a praxis of the finite imparting of an infinity which is actually there in every utterance. In the collection, Nancy engages with the work of, among others, François Martin, Maurice Blanchot, and On Kawara. (shrink)

« La liberté : ce singulier ne désigne pas ici une essence à laquelle rapporter toutes nos “libertés”. Il suspend au contraire toute détermination de ces “libertés”, qu’on sait bien “formelles”, sans pourtant vouloir le savoir… Il le fait au nom de l’expérience singulière de ce qui est sans essence : l’existence même. Cette expérience est un fait, lui aussi singulier, car il n’obéit pas à une logique du “fait” opposé à la “loi”. Ni fait, ni loi, mais l’être même (...) en tant que partage de l’existence. La pensée en provient, elle ne s’en empare pas. Quant elle s’ouvre à cette expérience, elle pense son possible hors d’elle-même, comme chose, force ou regard. La liberté est l’in-fini de la pensée. ». (shrink)

« “Je pense comme une fille enlève sa robe.” (Bataille.) La pensée est une mise à nu et la nudité est inachevable : elle n’est pas un état, elle est un mouvement incessant pour se porter à l’extrémité à laquelle n’atteint que ce qui se dérobe encore en atteignant l’extrémité. Mais le dénudement touche aussi au dénuement : aujourd’hui, la pensée doit répondre d’une détresse du monde et d’un souci de l’histoire qui défient toutes nos philosophies, nos religions, nos représentations. (...) Comment penser, comment recommencer à penser dans la nudité : à partir de rien de donné, en vue de rien de capitalisable? Pas de “salut”, pas de “fin”, mais à chaque instant, au contraire, une ouverture singulière du sens d’être sans fin. Cela définit d’abord la pensée – le dénudement – comme une conduite, une tenue et une allure : un ethos autant qu’une techné. ». (shrink)

« On ne cesse de répéter que notre époque manque de sens, et qu’elle est en quête de sens. Ce livre essaie de dire que ce diagnostic n’est peut-être pas le bon. Nous avons perdu, en effet, le “sens” que les religions et les philosophies proposaient comme une “vision du monde”, avec ses valeurs et ses buts. Cette époque est révolue. Cela veut dire qu’il nous reste à découvrir comment le monde lui-même, en tant que l’espace de nos existences, et (...) selon la dimension mondiale qui devient la sienne, est le sens. Mais on ne peut le reconnaître comme tel qu’à la condition de reconnaître aussi qu’il n’y a pas à s’approprier ce sens comme une signification. Le sens de l’existence, c’est précisément qu’elle ne puisse pas maîtriser son sens. Ce qui, après tout, a peut-être toujours été le savoir fondamental de toute philosophie. ». (shrink)

1 Evidence-based policy requires researchers to provide the answers to ecological questions that are of interest to policy makers. To find out what those questions are in the UK, representatives from 28 organizations involved in policy, together with scientists from 10 academic institutions, were asked to generate a list of questions from their organizations. 2 During a 2-day workshop the initial list of 1003 questions generated from consulting at least 654 policy makers and academics was used as a basis for (...) generating a short list of 100 questions of significant policy relevance. Short-listing was decided on the basis of the preferences of the representatives from the policy-led organizations. 3 The areas covered included most major issues of environmental concern in the UK, including agriculture, marine fisheries, climate change, ecosystem function and land management. 4 The most striking outcome was the preference for general questions rather than narrow ones. The reason is that policy is driven by broad issues rather than specific ones. In contrast, scientists are frequently best equipped to answer specific questions. This means that it may be necessary to extract the underpinning specific question before researchers can proceed. 5 Synthesis and applications. Greater communication between policy makers and scientists is required in order to ensure that applied ecologists are dealing with issues in a way that can feed into policy. It is particularly important that applied ecologists emphasize the generic value of their work wherever possible. (shrink)

After reviewing the literature on current knowledge about consciousness in humans, we present a state-of-the art discussion on consciousness and related key concepts in animals. Obviously much fewer publications are available on non-human species than on humans, most of them relating to laboratory or wild animal species, and only few to livestock species. Human consciousness is by definition subjective and private. Animal consciousness is usually assessed through behavioural performance. Behaviour involves a wide array of cognitive processes that have to be (...) assessed separately using specific experimental protocols. Accordingly, several processes indicative of the presence of consciousness are discussed: perception and cognition, awareness of the bodily-self, self-related knowledge of the environment (including social environment). When available, specific examples are given in livestock species. Next, we review the existing evidence regarding neuronal correlates of consciousness, and emphasize the difficulty of linking aspects of consciousness to specific neural structures across the phyla because high-level cognitive abilities may have evolved independently along evolution. Several mammalian brain structures (cortex and midbrain) are involved in the manifestations of consciousness, while the equivalent functional structures for birds and fishes would likely be the pallium/tectum and midbrain. Caution is required before excluding consciousness in species not having the same brain structures as the mammalian ones as different neural architectures may mediate comparable processes. Finally, specific neurophysiological mechanisms appear to be strongly linked to the emergence of consciousness, namely neural synchrony and neural feedback. Considering the limited amount of data available and the few animal species studied so far, we conclude that different manifestations of consciousness can be observed in animals but that further refinement is still needed to characterize their level and content in each species. Further research is required to clarify these issues, especially in livestock species. (shrink)

This article explores what the work of Jean-Luc Nancy might offer to an ecological and ontological pluralism, by considering Nancy's treatment of the relation between the worlds inhabited by beings...

This text begins by considering the phrase ‘digital haptology’ as suggested by the closing pages of Derrida's Le Toucher. It suggests that this moment in telecommunications presents a model of ‘tele-haptology’. The text goes on to consider Jean-Luc Nancy's ‘Noli me tangere’ as a response to Le Toucher. In particular it is concerned with Nancy's hypothesis on Modern literature and art as having an essential link to the gospel parables. Through a reading of Nancy's text and the gospels, this (...) hypothesis is placed in doubt. Notably, the argument is made that once again Nancy's discourse on touching leads him to make a too hasty fore-closure of otherness within his intended deconstruction of reading and his account of Mary Magdalene. In response to Nancy's formulation of literature as parable, an alternative consideration of literature as tele-haptology is proposed. (shrink)

A child of the era of decolonization, Claire Denis grew up in various regions of France’s subSaharan colonial lands, and was brought back to the ‘métropole’ as a teenager in the 1960s.She has thus had a double practice of foreignness, abroad, and in her ‘own’ country, whichshe did not know and where, in similar yet fundamentally different ways than in Africa, shefelt like an outsider again. As the daughter of a colonial administrator – a childhoodbeautifully evoked in her first feature, (...) Chocolat – she had stood as a highly visibleembodiment of the Western presence on colonial soil. On her return to France, she wouldlive through the more banal experience of becoming an invisible intruder, an exile at‘home’– a theme explored in her subsequent works. From the start, Denisthus drew on her personal knowledge of feeling rootless to explore issues that haveremained at the heart of her filmmaking: the deeply perplexing questions of identity andalienation, assimilation and rejection, desire and fear inseparable from the post-colonialmalaise that affects France with particular acuteness. (shrink)

En una época en la que el "pensamiento débil" del posmodernismo intenta desmantelar las bases del comportamiento ético, es muy necesaria una reflexión profunda sobre las ideas de libertad y responsabilidad. No es sólo la "mente" humana la que exige la excelencia moral, sino también la realidad del "ser" humano, en particular de los seres humanos que sufren. Este ensayo se ha escrito como un diálogo entre dos autores contemporáneos.

Being and God: A Systematic Approach in Confrontation with Martin Heidegger, Emmanuel Levinas, and Jean-Luc Marion , by Lorenz B. Puntel Content Type Journal Article Pages 164-165 Authors Christina M. Gschwandtner, University of Scranton Journal Comparative and Continental Philosophy Online ISSN 1757-0646 Print ISSN 1757-0638 Journal Volume Volume 4 Journal Issue Volume 4, Number 1 / 2012.

A fenomenologia de Michel Henry e Jean-Luc Marion caracteriza-se por uma redefiniçāo da filosofia que nos introduz num universo de conceitos de interesse crescente para as ciências da saúde. A consignaçāo do ego ao corpo dotado de sentidos inverte a ordem lógica dos pnncípios da filosofia de Descartes - ciência; fundaçāo das ciências; metafísica; moral/moral; metafísica; fundaçāo da ciência; ciências - de tal modo que vemos substituídas, em Jean-Luc Marion, as Meditações Metafísicas pelas Meditaçōes Eróticas. É neste processo (...) que Michel Henry se torna, para Jean-Luc Marion, determinante: a declinaçāo do ego à fenomenologia do sentir abre-nos a um novo futuro fenomenològico. Nele a ética revela-se como a verdade da forma de vida daquele que vive num corpo dotado de sentidos. Michel Henry and Jean-Luc Manon's phenomenology has re-defined philosophy and has opened us to an universe of increasingly interest concepts of health sciences. The declination of the ego in a body endowed by senses has reversed the logical order of Descartes's philosophical principles - science, foundation of science, metaphysic, ethics/ethics, into metaphysic, foundation of science and sciences - in such a way that Jean-Luc Marion ended to replace the Metaphysics Meditations by the Erotic Meditations. It is why Michel Henry was so determinant to Jean-Luc Marion: the declination of the ego to the phenomenology of feelings is leading us to a new phenomenological future. In it, ethics reveals to be a real and true way of life of those who live in a body endowed by senses. (shrink)

Against a certain contemporary style of thinking that wishes to go beyond finitude entirely, I propose a finite praxis modeled after Jean-Luc Nancy’s finite thinking. I argue that the desire to imm...

Ch. 1: Inadequate approaches to the question of God -- 1.1. Initial clarifications -- 1.2 Wholly unsystematic direct approaches -- 1.3. Semi-systematic indirect approaches -- 1.4. A wholly anti-systematic, anti-theoretical, and direct approach: Ludwig Wittgenstein -- 1.5. A characteristic example of a failed critique: Thomas Nagel's objections to God as "last point" -- Ch. 2. Heidegger's thinking of Being: the flawed development of a significant approach -- 2.1. Heidegger's failed and distorting interpretation and critique of the Christian metaphysics of Being (...) -- 2.2. Heidegger's four approaches to "retrieving" the "question of being" -- 2.3. What is unthought in Heidegger's thinking of Being I: Being-as-Ereignis -- 2.4. What is unthought in Heidegger's "thinking of Being" II: Being and being(s)- Ereignis and Ereignete(s) -- 2.5. The "overcoming [Überwinding] of metaphysics" as "transformational recovering [Verwindung]" of metaphysics and "the end of the history of Being" -- 2.6. The status of Heideggerian thinking I: thinking of Being as thinking within Ereignis, thinking that reaches its destination with Ereignis (Denken, das in das Ereignis einkehrt) -- 2.7. The status of Heideggerian thinking II: absolute claim, provisionality, the poverty of language, the language of thinking, the finitude of thinking -- 2.8. Heidegger's thinking and the topic "God" -- 2.9. Heidegger's "thinking": a fundamentally deficient and confused form of thinking -- Ch. 3:The structural-systematic approach to a theory of Being and God -- 3.1. The systematic context: the theoretical framework of the structural-systematic philosophy -- 3.2. The unrestricted universe of discourse as the universal dimension of primordial Being -- 3.3. Explication of the dimension of Being I: theory of Being as such -- 3.4. Explication of the dimension of Being II: theory of Being as a whole -- 3.5. Explication of the relation between absolutely necessary Being and the contingent dimension of Being as key to a conception of absolutely necessary Being as minded (as personal) -- 3.6. Absolutely necessary minded (personal) Being as creator of the world (as absolute creating) -- 3.7. The clarified relation between Being and God and the task of developing an integral theory about God -- Ch. 4: Critical examination of two counterpositions: Emmanuel Levinas and Jean-Luc Marion -- 4.1. Levinas's misguided conception of transcendence "beyond B/being" -- 4.2. Jean-Luc Marion's failed conception of "radical and non-metaphysical transcendence" and of "God without Being". (shrink)

Das Ereignis stellt ein bedeutsames Thema der gegenwartigen Philosophie dar. Wir alle kennen Ereignisse - sie ereignen sich mit uns. Doch was ist das Ereignis? Was kennzeichnet es, wie ereignet es sich? Wie ist es denkerisch zu beschreiben? Es stellt sich heraus, dass die Ereignisse genau das sind, wovon man nicht fragen kann, was sie sind, wie sie sind und wie man sie denken kann. So verfolgt das Buch in der Philosophie Martin Heideggers, Emmanuel Levinas und Jean-Luc Marions drei (...) - mit Jacques Derridas Worten: "wahnsinnige" - Versuche, das Undenkbare zu denken. (shrink)

Recent years have seen an accentuation in claims that early Heideggerian works are infected with totalitarian ideas that came to full realisation in the early 1930s. In challenging this claim, I suggest that the trajectory from Geschichtlichkeit and Mitsein in Being and Time to Heidegger’s later lamentable political involvements is both complicated and tenuous. After first defending this stance with reference to the account of Schuld in Being and Time, I draw substantively on the work of Jean-Luc Nancy in (...) arguing that Heidegger’s later political thought amounts to a perversion of his earlier admittedly under-developed accounts of Geschichtlichkeit and Mitsein. Further, with Nancy, I suggest there is much to be learned here more generally—both by Heidegger’s great insights and great failures—concerning the dialectic of self and community. (shrink)

Recent postmodern discussions of the Christian apophatic tradition level a noteworthy criticism: after all its negations doesn't Christian apophatic discourse in fact slip back into kataphatic assertions about God? This article seeks to address this claim by bringing into concert two important Christian apophaticists in order to designate a type of discourse that emerges from apophatic union, a discourse that is not kataphatic but logophatic.

Using the philosophy of Jean-Luc Nancy as an anchoring point, Jacques Derrida in this book conducts a profound review of the philosophy of the sense of touch, from Plato and Aristotle to Jean-Luc Nancy, whose ground-breaking book _Corpus_ he discusses in detail. Emmanuel Levinas, Maurice Merleau-Ponty, Edmund Husserl, Didier Franck, Martin Heidegger, Francoise Dastur, and Jean-Louis Chrétien are discussed, as are René Descartes, Diderot, Maine de Biran, Félix Ravaisson, Immanuel Kant, Sigmund Freud, and others. The scope of (...) Derrida's deliberations makes this book a virtual encyclopedia of the philosophy of touch. Derrida gives special consideration to the thinking of touch in Christianity and, in discussing Jean-Luc Nancy's essay "Deconstruction of Christianity," devotes a section of the book to the sense of touch in the Gospels. Another section concentrates on "the flesh," as treated by Merleau-Ponty and others in his wake. Derrida's critique of intuitionism, notably in the phenomenological tradition, is one of the guiding threads of the book. _On Touching_ includes a wealth of notes that provide an extremely useful bibliographical resource. Personal and detached all at once, this book, one of the first published in English translation after Jacques Derrida's death, serves as a useful and poignant retrospective on the work of the philosopher. A tribute by Jean-Luc Nancy, written a day after Jacques Derrida's death, is an added feature. (shrink)

Jean-Luc MARION, De surcroît. Études sur les phénomènes saturés ; Magda KING, A Guide to Heidegger’s Being and Time ; Andreas MICHEL, Die französische Heidegger-Rezeption und ihre sprachlichen Konsequenzen ; Alfred DENKER, Historical Dictionary of Heidegger’s Philosophy ; John B. BROUGH & Lester EMBREE, The Many Faces of Time ; Daniel O. DAHLSTROM, Heidegger’s Concept of Truth ; Cristina LAFONT, Heidegger, Language, And World-Disclosure ; Eliane ESCOUBAS & Bernhard WALDENFELS, Phénoménologie française et phénoménologie allemande ; Eckard WOLZ-GOTTWALD, Transformation der (...) Phänomenologie. Zur Mystik bei Husserl und Heidegger ; Martin HEIDEGGER, Ontology – The Hermeneutics of Facticity ; Arkadiusz CHRUDZIMSKI, Die Erkenntnistheorie von Roman Ingarden ; Jocelyn BENOIST, L’apriori conceptuel. Bolzano, Husserl, Schlick ; Dennis King KEENAN, Death and Responsibility. The “Work” of Levinas ; Dan ZAHAVI, Self-awareness, Temporality, and Alterity. Central Topics in Phenomenology ; Sonya SIKKA, Forms of Transcendence. Heidegger and Medieval Mystical Theology ; Alfred DENKER, Omdat filosoferen leven is. Een archeologie van Martin Heideggers Sein und Zeit; Seán HAND, The Levinas Reader ; ; Ion MINCÃ, Informatica şi teoria cunoaşterii. O paradigmã fenomenologicã a domeniului hardware ; John van BUREN, The Young Heidegger. Rumor of the Hidden King. (shrink)

Using the philosophy of Jean-Luc Nancy as an anchoring point, Jacques Derrida in this book conducts a profound review of the philosophy of the sense of touch, from Plato and Aristotle to Jean-Luc Nancy, whose ground-breaking book Corpus he discusses in detail. Emmanuel Levinas, Maurice Merleau-Ponty, Edmund Husserl, Didier Franck, Martin Heidegger, Francoise Dastur, and Jean-Louis Chre;tien are discussed, as are Rene; Descartes, Diderot, Maine de Biran, Fe;lix Ravaisson, Immanuel Kant, Sigmund Freud, and others. The scope of (...) Derrida’s deliberations makes this book a virtual encyclopedia of the philosophy of touch (and the body). Derrida gives special consideration to the thinking of touch in Christianity and, in discussing Jean-Luc Nancy’s essay “Deconstruction of Christianity,” devotes a section of the book to the sense of touch in the Gospels. Another section concentrates on “the flesh,” as treated by Merleau-Ponty and others in his wake. Derrida’s critique of intuitionism, notably in the phenomenological tradition, is one of the guiding threads of the book. On Touching includes a wealth of notes that provide an extremely useful bibliographical resource. Personal and detached all at once, this book, one of the first published in English translation after Jacques Derrida’s death, serves as a useful and poignant retrospective on the work of the philosopher. A tribute by Jean-Luc Nancy, written a day after Jacques Derrida’s death, is an added feature. (shrink)

Who or what comes to light after the ‘beyond’ of Cartesian, Husserlian or Heideggerian post-intuitus philosophical attempts and receives a new souffl e (breath) from otherwise JeanLuc Marion’s desire to opt conceptually a new context for phenomenological and theological researches? Granted the importance of René Descartes, Edmund Husserl and Martin Heidegger, it is, nevertheless, Jean-Luc Marion who has contributed to the question of overcoming of metaphysics’ possibility in order to disqualify a ground of being within a phenomenological reality of (...) love. In the present article the author wishes to introduce an acquaintance of Jean-Luc Marion’s pensée (thinking) in reference to the inevitability of the leap through metaphysics aiming at doing justice to Ukrainian readers by putting Marion’s voice into the nuance of new approaches that have been resulted in recent contemporary French debates. Key words: self, other, saturated phenomenon, call, giveness, donation, erotic reduction, love. (shrink)

During the last few decades, many thinkers have advocated for the importance of the phenomenological approach in developing the understanding of the lived experience of illness. In their attempts, they have referred to ideas found in the history of phenomenology, most notably, in the works of Edmund Husserl, Martin Heidegger, Maurice Merleau-Ponty and Jean-Paul Sartre. The aim of this paper is to sketch out an interpretation of illness based on a yet unexplored conceptual framework of the phenomenology of French (...) thinker Jean-Luc Marion. Focusing on concepts of the saturated phenomenon and flesh, the paper develops an interpretation of illness as the saturated phenomenon, which highlights a variety of dimensions of illness already elaborated within the phenomenology of medicine, such as the affective dimension of illness, the disruptive dimension of illness, the transformed perception of the self in illness, mineness of flesh in illness and the inexpressible and hermeneutical dimension of illness. In addition to that, the paper explores some of the consequences the proposed interpretation of illness offers regarding the nature of illness and health. It is argued that illness in its essence is very similar to the experience of other saturated phenomena, suggesting that the difference between them does not lie within the character of the affective givenness, but rather within the dynamic relationship between the affective givenness and its conceptualization. It is also shown that the experience of health is compatible with the experience of saturation and thus is not limited to the tacit and harmonious background state. (shrink)

Para Jean-Luc Marion, el pensamiento tomasiano no se deja encerrar en los parámetros de la metafísica onto-teo-lógica, tal como es definida por Martin Heidegger. Esto implica, respecto de Dios, que, si ya no ha de ser llamado “_ente supremo_”, pues para Tomás Dios se revela como el “_Ser mismo_”, carente de esencia, éste se caracteriza por su absoluta incognoscibilidad. Para sustentar esta interpretación, Marion recurre a una serie de tesis que entiende se desprenden de la consideración de algunos textos (...) del Aquinate. En el presente trabajo se analizan algunas de estas tesis en función de dichos textos, y se propone una lectura alternativa a la del autor. Se intenta mostrar particularmente que, a los ojos de Tomás, sí es posible atribuir la noción de “esencia” a Dios, y también, alcanzar un conocimiento verdadero, aunque imperfecto y limitado de la realidad divina, a partir de la predicación positiva de ciertas perfecciones absolutas que se encuentran en las creaturas. (shrink)

Jean-Luc Nancy élabore, depuis quelques années, une philosophie première où le concept d’« être-avec » occupe une place centrale. Celui-ci a suscité son lot d'interprétations. Une des critiques faite à l’encontre du concept est articulée selon l’angle éthique, plus particulièrement en ce qui a trait à la pluralité. En effet, en amalgamant « être » et « avec », Nancy annihilerait, comme Heidegger, la nécessaire pluralité de la vie en commun. C’est ce débat que nous voulons ici commenter. Nous (...) commencerons en explicitant le concept d’être-avec chez Nancy. Dans un deuxième temps, nous développerons les arguments de ceux qui reprochent à Nancy de ne pas avoir réussi à faire droit à la pluralité. Pour nous aider à y voir plus clair, nous utiliserons les travaux de Franco Volpi et de Jacques Taminiaux qui ont analysé les causes de ce déni heideggérien de la pluralité. Nous présenterons leur investigation dans la troisième section. Enfin, nous montrerons que l’être-avec nancéen, bien loin de dénier la pluralité, lui donne toute son ampleur. (shrink)

El presente texto propone una articulación entre las principales nociones del posfundacionalismo de Jean Luc-Nancy, Alain Badiou, Claude Lefort y Ernesto Laclau y lo que denomino “vitalismo dialectico” de Vladimir Safatle. El cruce planteado es significativo en tanto se considera que la propuesta de Safatle (en obras como El circuito de los afectos [2019] y A paixão do negativo [2006]) viene a habilitar la inscripción del principal axioma teórico posfundacionalista, “la ausencia de fundamento último”, en la propia constitución psicoafectiva (...) del sujeto. Esta operación daría lugar a una biopolítica posfundacional emancipatoria posible de encarnar nuevos cuerpos o formas de subjetivación. (shrink)

The fourth volume in the series "Jean-Franðcois Lyotard: Writings on Contemporary Art and Artists" contains 48 texts written by Lyotard between the early seventies and 1998, the year of his death. Nine of these texts are previously unpublished papers on general aesthetics and the theory of art. The remaining 39 essays deal with 27 specific artists: Luciano Berio, Richard Lindner, René Guiffrey, Gianfranco Baruchello, Henri Maccheroni, Riwan Tromeur, Albert Ayme, Manuel Casimiro, Ruth Francken, Barnett Newman, Jean-Luc Parant, François (...) Lapouge, Sam Francis, André Dubreuil, Joseph Kosuth, Sarah Flohr, Lino Centi, Gigliola Fazzini, Bracha Lichtenberger Ettinger, Henri Martin, Michel Bouvet, Corinne Filippi, Stig Brogger, François Rouan, Pierre Skira Pastels, and Béatrice Casadesus. Many of these texts are notes or contributions to catalogues; some were published in now inaccessible journals. (shrink)

The discussion that follows establishes a three-way conversation between two films, Laurent Cantet’s L’Emploi du temps (Time Out [2001]) and Jean-Pierre and Luc Dardenne’s Le Silence de Lorna (Lorna’s Silence [2008]) and one work of theory, Maurizio Lazzarato’s La Fabrique de l’homme endetté: essai sur la condition néo-libérale (The Making of Indebted Man: Essay on the Neoliberal Condition [2011]). The subject of the conversation will be neo-liberal governance and the role of debt within it. Part of Lazzarato’s argument regards (...) the central role debt has played since the start of the global financial crisis in 2008. But another part of his argument is that during the neo-liberal era, debt has been a, if not the .. (shrink)

One of the most persistent questions in modern theology has been that of how we can adequately acknowledge the stranger. Drawing upon the work of post‐Heideggerian theorist of language and death, Jacques Derrida, and his own creative re‐reading of Martin Heidegger and Emmanuel Levinas, the Catholic theologian and phenomenologist Jean‐Luc Marion has attempted to reconstruct what he regards as a genuinely Husserlian phenomenology. In so doing he has mapped out a phenomenology of love and a phenomenology of that divine (...) gift as ‘being given as givenness’; that is, a condition of life itself. In fact, as I will argue, this rests on the boundary between theology and thanatology (the philosophy of our encounter with that most radical stranger, death) and in his recent reflections upon ‘saturated phenomena’ Marion has explored the interplay between traditional theological topics such as hope and death and contemporary arguments on meaning, symbol and ritual. Christian hope resides in an act of remembrance and Marion argues for the eucharist – in its recollection of the life, death and resurrection of Jesus Christ – as the site of human hope; only this crucial eucharistic move upwards and outwards can overcome the burden of Western metaphysics. It is a literary move which takes us some way towards elevating the language which we use in talking about and recognising the other beyond that of the narrow model offered to us by some commentators of Levinas and one which encourages us to look again at poetry, hymn and Scripture. (shrink)

Humanism and Its Aftermath argues for a more engaged deconstruction, one that grapples with actual social institutions and practices while not compromising in its articulation of the difficulties of Jacques Derrida's texts. Against more aestheticized versions of deconstructive politics, Martin argues for a fundamental relation of theory to practice. Using more revolutionary and unorthodox theories and practices of Marxism as a standard for engaged theory, Martin asks if radical deconstruction can develop a sense of urgency without falling into the reductivism (...) and narrowly interest-oriented utilitarianism of more orthodox forms of Marxism. The book develops significant encounters with the work of Susan Bordo, Jean-Luc Nancy, Alex Callinicos, as well as Bataille, Blanchot, Foucault, Habermas, and Rorty. But the larger aim of the book is to reground the politics of anti-imperialism and internationalism in a post-Eurocentric frame. Bill Martin's work is a most extended engagement on deconstruction and social theory; it will therefore be of interest to social theorists and others interested in the ethical and political implications of the work of Jacques Derrida. While scholars and theorists in academia will find this an important work, the book also aims to make sense of the politics of deconstruction for those outside of the academy. (shrink)

En discrepancia con la afirmación de Jean-Luc Marion de que la fenomenología existencial de Martin Heidegger carece de un pensamiento del amor, este artículo sostiene que un pensamiento del amor —el cual es directamente deudor de San Agustín— es de hecho fundamental para la crítica de Heidegger a la metafísica moderna y su culminación en el dominio de la tecnología. La diferencia entre Marion y Heidegger en la cuestión del amor, según el artículo, reside en otra parte: para Marion, (...) la intencionalidad extra-mundana del amor aspira a lo eterno, mientras que para Heidegger la intencionalidad del amor atiende en el fondo a nuestro ineludiblemente temporal y mortal estar-en-el-mundo. (shrink)

The text by Derrida entitled, in English, Touching On – Jean-Luc Nancy is a text about neither ‘touching’ nor Jean-Luc Nancy, in any easy sense. Derrida never really gets started with touch and goes out of his way to correct Nancy's use of the term ‘deconstruction’. Following some exemplary cases of this in the book, this article demonstrates the technical differences between Derrida and Nancy that the former is keen to impress upon his readers.

The central problem posed in these essays, collected from over a decade, is how in the wake of Western ontologies to conceive the coming, the birth that characterises being. The first part of this book, 'Existence' asks how, today, one can give sense or meaning to existence as such, arguing that existence itself, as it comes nude into the world, must now be our 'sense'. In examining what this birth to presence might be, we should not ask what presence 'is'; (...) rather, we should conceive presence as presence to someone, including to presence itself. The second section, 'Poetry', asks: What if art exposes this? In writing, in the voice, in painting? And what if art is exposed to it? How does it inscribe the coming of existence as such? The author's trajectory in this book crosses those of Hegel, Schlegel, Baudelaire, Nietzsche, Freud and Heidegger, in their comments on art and politics, existence and corporeality, everyday life and its modes of existence, and ecstasy. An analysis that dares this crossing involves all the varied accounts of existence, political and philosophical, as well as all the realms of poetry. (shrink)