First Published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

Pour Lévinas, la subjectivité – aussi bien dans sa relation avec l’être que dans sa relation avec autrui – est originairement responsable. Comment une telle responsabilité, qui n’est pas la simple conséquence de la liberté du sujet, est-elle possible ? C’est seulement à partir de l’incarnation, à partir de la pesanteur même du corps, que le sujet apparaît comme responsable en ce sens et que par conséquent prend sens chez Levinas la notion même de responsabilité.For Levinas, subjectivity – as well (...) in his relationship with the being, as with his relationship with the other – is from the beginning responsible. How is such a responsibility, which is not the mere consequence of the freedom of the subject possible ? It is only from the embodiment, from the very gravity of the body, that the subject appears as responsible in that sense and that consequently the very notion of responsibility assumes a meaning for Levinas. (shrink)

Cet article propose d’étudier les inédits sur la métaphore datant de 1962. Il se demande pourquoi Levinas élabore à ce moment-là une philosophie de la métaphore, qui était pourtant absente de Totalité et Infini (1961), et pourquoi il abandonnera par la suite cette philosophie. Il montre que c’est à partir d’une philosophie de la métaphore que Levinas tente, après Totalité et Infini, de prendre son départ vers une pensée de l’autrement qu’être ; et que, par conséquent, l’abandon de la métaphore (...) tient au fait que celle-ci ne nous permet pas, au bout du compte, de sortir de l’ontologie. (shrink)

Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} Review of Ritske Rensma, The Innateness of Myth: A New Interpretation of Joseph Campbell’s Reception of C. G. Jung (New York/London: Continuum International Publishing Group, 2009).

This article stems from a sense of discontent and frustration that the cultural position of Eastern/Central European feminisms have not been theorized enough in comparison with other non-First World feminisms. To construct my argument, I use a rhetorical figure, zeugma, which is able to underpin the specificity and the commonalities of the post-Communist area feminisms as compared to the hegemonic feminisms of the world or to Third World feminisms. Zeugma (from an ancient Greek word meaning “bridge”) is a figure of (...) speech that relies on balance and acceptance of grammatical difference. An almost perfect cultural space shifter, Eastern/Central Europe produces feminist discourses that constitute, in my opinion, zeugmatic spaces in the worldwide concerto of world feminisms.I suggest that many of the problems of contemporary feminist theory arise from the context that has defined feminist theory. Only if we fully understand this context will we be in a position to understand how to escape from the dilemmas posed by this context” (Joan C. Tronto, Moral Boundaries. A Political Argument for an Ethic of Care)“Which is why the critique of all discourses concerning gender, including those produced or promoted as feminist, continues to be as vital a part of feminism as is the ongoing effort to create new spaces of discourse, to rewrite cultural narratives, and to define the terms of another perspective—a view from ‘elsewhere’” (Teresa de Lauretis, Technologies of Gender). (shrink)

In The Twentieth-Century Humanists from Spitzer to Frye, William Calin examines the contributions of eight scholar-critics who produced their most important work between the mid-1930s and the early 1960s, before the advent of contemporary critical theory. Five are from Continental Europe. Leo Spitzer, Robert Curtius and Erich Auerbach were German-language students of Romance literatures, while Albert Béguin and Jean Rousset, both speakers of French, were leading figures of the Geneva school. Calin also includes English-language scholars: the Oxford don C. S. (...) Lewis, the American F. O. Mathiessen, and the Canadian Northrop Frye. Calin's goal is threefold. He wants to draw distinctions between the mid-twentieth .. (shrink)

Mihaela Miroiu, The road towards autonomy. Feminist Political Theories Polirom, Iasi, 2004.

Rodolphe Calin | : Comment rendre compte de l’articulation entre l’image et le langage, plus précisément, de la double dimension, langagière et figurative, que présente le langage dans les figures de rhétorique? L’article essaie de montrer que, pour répondre à cette question, Ricoeur n’aura pas seulement eu besoin, dans la sixième étude de La métaphore vive, de développer une sémantique de l’image consistant à penser l’image comme une dimension du procès de la prédication métaphorique, mais également, comme en témoigne son (...) article « Image et langage dans la psychanalyse », une sémiotique de l’image, une sémiotique non linguistique permettant de faire droit à la dimension « pictoriale » qu’acquiert le langage en devenant figuré. Et dans la mesure où la sémantique et la sémiotique de l’image mettent en jeu deux modèles distincts, l’un prédicatif, l’autre substitutif, qui tour à tour permettent de décrire le schématisme de l’imagination, ce sont ici deux approches de l’imagination créatrice qui sont requises pour rendre compte du langage figuré. | : How to explain the connection between images and language? More precisely, how to give an account of the double dimension, both linguistic and figurative, that language presents in rhetorical figures? The present article attempts to show that in order to answer this question, Ricoeur had to develop not only a semantics of the image in La métaphore vive, where the image is conceived as a part of the process of metaphorical predication, but also, as evidenced by his article “Image and language in psychoanalysis,” a semiotics of the image — i.e., a non-linguistic semiotics making it possible to grant the “pictorial” dimension that language acquires in becoming figurative. And to the extent that the semantics and semiotics of the image deploy two distinct models — one predicative, the other substitutive — which alternately describe the schematism of the imagination, it becomes clear that two approaches of the creative imagination are required to account for figurative language. (shrink)

This tenth volume of Collected Papers includes 86 papers in English and Spanish languages comprising 972 pages, written between 2014-2022 by the author alone or in collaboration with the following 105 co-authors (alphabetically ordered) from 26 countries: Abu Sufian, Ali Hassan, Ali Safaa Sadiq, Anirudha Ghosh, Assia Bakali, Atiqe Ur Rahman, Laura Bogdan, Willem K.M. Brauers, Erick González Caballero, Fausto Cavallaro, Gavrilă Calefariu, T. Chalapathi, Victor Christianto, Mihaela Colhon, Sergiu Boris Cononovici, Mamoni Dhar, Irfan Deli, Rebeca Escobar-Jara, Alexandru Gal, (...) N. Gandotra, Sudipta Gayen, Vassilis C. Gerogiannis, Noel Batista Hernández, Hongnian Yu, Hongbo Wang, Mihaiela Iliescu, F. Nirmala Irudayam, Sripati Jha, Darjan Karabašević, T. Katican, Bakhtawar Ali Khan, Hina Khan, Volodymyr Krasnoholovets, R. Kiran Kumar, Manoranjan Kumar Singh, Ranjan Kumar, M. Lathamaheswari, Yasar Mahmood, Nivetha Martin, Adrian Mărgean, Octavian Melinte, Mingcong Deng, Marcel Migdalovici, Monika Moga, Sana Moin, Mohamed Abdel-Basset, Mohamed Elhoseny, Rehab Mohamed, Mohamed Talea, Kalyan Mondal, Muhammad Aslam, Muhammad Aslam Malik, Muhammad Ihsan, Muhammad Naveed Jafar, Muhammad Rayees Ahmad, Muhammad Saeed, Muhammad Saqlain, Muhammad Shabir, Mujahid Abbas, Mumtaz Ali, Radu I. Munteanu, Ghulam Murtaza, Munazza Naz, Tahsin Oner, ‪Gabrijela Popović‬‬‬‬‬, Surapati Pramanik, R. Priya, S.P. Priyadharshini, Midha Qayyum, Quang-Thinh Bui, Shazia Rana, Akbara Rezaei, Jesús Estupiñán Ricardo, Rıdvan Sahin, Saeeda Mirvakili, Said Broumi, A. A. Salama, Flavius Aurelian Sârbu, Ganeshsree Selvachandran, Javid Shabbir, Shio Gai Quek, Son Hoang Le, Florentin Smarandache, Dragiša Stanujkić, S. Sudha, Taha Yasin Ozturk, Zaigham Tahir, The Houw Iong, Ayse Topal, Alptekin Ulutaș, Maikel Yelandi Leyva Vázquez, Rizha Vitania, Luige Vlădăreanu, Victor Vlădăreanu, Ștefan Vlăduțescu, J. Vimala, Dan Valeriu Voinea, Adem Yolcu, Yongfei Feng, Abd El-Nasser H. Zaied, Edmundas Kazimieras Zavadskas.‬‬. (shrink)

The aim of this article is to emphasize the notion of accomplishment in Levinas, partly building on the unpublished works of the author, where it appears as a keyword of his philosophy. It is a matter of highlighting the double filiation of this term, as an extension of the Husserlian notion of intuitive fullfilment to the entire existence and as a resumption of the hermeneutical and theological notion of figural interpretation. By showing how Levinas applies the structure symbol-accomplishment to the (...) existence, envisaged in its double dynamism of position and participation, this article intends to emphazise the importance—but also the difficulties—of the notion of history in his philosophy. (shrink)

For mankind, death is a great mystery. Throughout history, numerous opinions about death have been issued, in search of its cause, and many ways and means to defeat it have been attempted. Recent scientific developments have not stayed back from the challenge of studying biological life and attempting technological solutions to help people reach an advanced age that is not subject to decrepitude, and perhaps even to achieve immortality. This idea is also present in the transhumanist movement that aims to (...) change human nature through technology and supports the possibility of obtaining a lifespan capable of far exceed the current one. In this text, we attempt to give a possible answer to this transhumanist challenge from an orthodox Christian point of view. (shrink)

« Des beautés spécifiques naissent dans le langage, par le langage, pour le langage », écrit Bachelard dans Fragments d’une poétique du feu. Telle est la formule, véritable leitmotiv de cette ultime œuvre inachevée, par laquelle Bachelard énonce ce qu’il appelle un « Règne du langage », transformant ainsi en une thèse sur l’autonomie du langage et sur l’imaginaire qui en serait le phénomène, le privilège qu’il n’a cessé d’accorder, dans tous ses ouvrages sur l’imagination, à l’image littérair...

This paper attempts to explain the theory of the body as seen by I.P. Culianu. Thus, starting from the idea that the soul is full of body – which is motivated by theories in the domain of fashion – through which the body is that which assumes the defining symbolic charge of the spirit which inhabits it. Reversing the order of things, if one looks in the latter portions of the vast work of I.P. Culianu the perspective may be found (...) according to which the body, even if not full of the soul, may at least be defined as a prolongation of the mind, that is, as the real engine of history and culture. (shrink)

Levinas n'est pas le premier ni le seul penseur à avoir eu le souci de décrire la subjectivité pour elle-même et à partir d'elle-même. Cette subjectivation, toujours à reprendre, Levinas l'aura envisager lui-même doublement, en deux lieux distincts, l'ontologie et l'éthique. L'ontologie dans la mesure où elle se propose de déduire la signification de l'étant subjectif dans l'être, l'éthique dans la mesure où elle pense l'unicité du moi à partir de la responsabilité pour autrui. L'ontologie et l'éthique sont, pour Levinas, (...) deux figures de l'egologie, elles décrivent deux manières d'être soi. Pour le comprendre l'auteur rétablit les rapports souvent oubliés entre Levinas et Husserl, Heidegger, Sartre, Merleau-Ponty et Henry. (shrink)

Une critique de la métaphysique du sujet, prise entre une théorisation substantialiste de l'individu ou au contraire une approche dynamique de la subjectivité. ©Electre 2017.

Ricœur and Levinas both think the constitution of the subject on the basis of a critique of consciousness. Subjectivity is to think from the proof of a sense that the subject does not constitute, but that requires the subject. Yet Levinas and Ricœur don't achieve this critique in the same way. The aim of this article is to confront these different ways.

This attempt to reveal several aspects of language power begins with the integralism promoted by Eugen Coseriu, who presents in his work the creative force of language. The author constructs a parallel between the structure of the communist society and the parithetic order of language. Thus, the force of an idiom is going to be exposed, and the preferred example is going to be the recent and painful history of the political life of Southeastern Europe, especially that of the former (...) Yugoslav republic. The author intends to demonstrate that linguistic idioms may eventually become extremely powerful, especially in certain historical circumstances. This conclusion in itself is judged to be interesting enough to move readers to be more attentive toward the power of language, from the perspective of finding the particular tradition that claims the existence, at the beginning of human language, of one unique (original) language. (shrink)

The connections between “the Humboldtian tradition” and very important cultural layers of the European anti-Enlightenment movement can provide a powerful alternative to the mainstream in today’s social sciences. This tradition should be seen, though, in its concrete historicity and the political and theoretical blind spots which are part of this tradition ought to be carefully reconsidered. This anthropological tradition can be “unpacked” by bringing it closer to other theoretical trends which try to address modernity’s inconsistencies and lack of unity - (...) in order to deconstruct its national closure and its administrative and state oriented background. One of the geographical, historical and social areas where alternative modernities , and Humboldtian traditions seem to intersect each other is the East European peasantry. (shrink)

Romanian interwar geopolitics emerged mostly through a radicalization and instrumentalization of sociology, seen as a militant science serving the nation-state. Geography re-defined itself as both geohistory and geopolitics and tried to articulate German Geopolitik and French géographie politique in order to create a science of national and global spaces compatible with this new sociology. Geopolitics became, at the end of the 1930s and during WWII, a major discourse in national politics and gathered a group of scholars, public administrators, and military (...) elites, who aimed to quickly and massively transform the nation and the state. Two important local scholars, the sociologist-demographer Anton Golopenţia and the geographer-turned-sociologist Ion Conea, were central in constituting geopolitics as an important political language and an instrument of state reform inside a radical biopolitical project. (shrink)

The study of an electric charge in hyperbolic motion is an important aspect of Minkowski’s geometrical formulation of electrodynamics. In “Space and Time”, his last publication before his premature death, Minkowski gives a brief geometrical recipe for calculating the four-force with which an electric charge acts on another electric charge. The subsequent work of Born, Sommerfeld, Laue, and Pauli filled in the missing derivation details. Here, we bring together these early contributions, in an effort to provide a more modern, accessible, (...) and unified exposition of the early history of the electric charge in hyperbolic motion. (shrink)

"Novels, movies, and lies - these are all fictions that provoke with their as ifs and what ifs. In response to the idea that fiction has somehow become an unfashionable topic in contemporary criticism, this volume argues that the question of fiction needs to be updated in the absence of a widely accepted theory of truth. This collection, dedicated to the noted scholar and literary critic Lubomir Dolezel, covers an extensive number of theoretical and historical issues relevant to our understanding (...) of the status of fictions - literary or not." "Fiction Updated offers approaches to fiction and poetics that, in an imaginary topography of contemporary humanities, dwell at a distance from both the mimetic theory of literature and deconstruction. The contributors introduce new perspectives to the problem of fictionality, or broaden the scope of its applications, by examining the works of such authors as Homer, Casanova, Aristotle, Woolf, Vaihinger, Borges, Kundera, Coetzee, and Bakhtin."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

Exista o asemanare izbitoare intre experienta erotica si experienta estetica, deoarece amandoua se raporteaza la dorinta, la placere, la frumusete, etc. In cultura actuala se vehiculeaza ideea ca eroticul este o arta. Daca etica interogheaza relatia erotica in dimensiunea ei intersubiectiva, in raportul cu celalalt, estetica se autorizeaza de un alt tip de cunoastere a relatiei erotice, diferita de cea etica, care se raporteaza la sensibilitate, poezia gesturilor, senzatii, etc. pe care le reveleaza in subiect. Articolul urmareste sa discearna aceasta (...) specificitate a esteticii si relatia ei cu etica in cadrul experientei erotice. (shrink)

Secularization is a polysemantic word quite difficult to explain. If it is viewed as being characterized by two processes related to the religious changes of society and the social changes of religion, then there can be little pertinent utilization of this term in theology. This is what I’ll try to explain in this articleKey words: secularization, state and church, theology, evanghelization.

With this nuanced and interdisciplinary work, political theorist Mihaela Mihai tackles several interrelated questions: How do societies remember histories of systemic violence? Who is excluded from such histories' cast of characters? And what are the political costs of selective remembering in the present? Building on insights from political theory, social epistemology, and feminist and critical race theory, Mihai argues that a double erasure often structures hegemonic narratives of complex violence: of widespread, heterogeneous complicity and of "impure" resistances, not easily (...) subsumed to exceptionalist heroic models. In dialogue with care ethicists and philosophers of art, she then suggests that such narrative reductionism can be disrupted aesthetically through practices of "mnemonic care," that is, through the hermeneutical labor that critical artists deliver—thematically and formally—within communities' space of meaning. Empirically, the book examines both consecrated and marginalized artists who tackled the memory of Vichy France, communist Romania, and apartheid South Africa. Despite their specificities, these contexts present us with an opportunity to analyze similar mnemonic dynamics and to recognize the political impact of dissenting artistic production. Crossing disciplinary boundaries, the book intervenes in debates over collective responsibility, historical injustice, and the aesthetics of violence within political theory, memory studies, social epistemology, and transitional justice. (shrink)

Vehement resentment and indignation are rife in societies emerging from dictatorship or civil conflict. How should institutions deal with these emotions? Arguing for the need to recognize and constructively engage negative public emotions, Mihaela Mihai contributes theoretically to the growing field of transitional justice. Drawing on an extensive philosophical literature and case studies of democratic transitions in South Africa, South America, and Eastern Europe, her book rescues negative emotions from their bad reputation and highlights the obstacles and the opportunities (...) such emotions create for democracy. By valorizing negative emotions, either through the judicial review of transitional justice bills or the criminal trials of victimizers, institutions realize the value of respect and concern for all while contributing to a public culture hospitable to democracy. (shrink)

During the last decade there has been burgeoning research concerning the ways in which we should think of and apply the concept of responsibility for Artificial Intelligence. Despite this conceptual richness, there is still a lack of consensus regarding what Responsible AI entails on both conceptual and practical levels. The aim of this paper is to connect the ethical dimension of responsibility in Responsible AI with Aristotelian virtue ethics, where notions of context and dianoetic virtues play a grounding role for (...) the concept of moral responsibility. The paper starts by highlighting the important difficulties in assigning responsibility to either technologies themselves or to their developers. Top-down and bottom-up approaches to moral responsibility are then contrasted, as we explore how they could inform debates about Responsible AI. We highlight the limits of the former ethical approaches and build the case for classical Aristotelian virtue ethics. We show that two building blocks of Aristotle’s ethics, dianoetic virtues and the context of actions, although largely ignored in the literature, can shed light on how we could think of moral responsibility for both AI and humans. We end by exploring the practical implications of this particular understanding of moral responsibility along the triadic dimensions of ethics by design, ethics in design and ethics for designers. (shrink)