Pour retrouver la réalité, il faut d’abord de cesser de la penser à partir de ce qui l’absente. Rien en vérité ne nous empêche de la connaître et de l’éprouver comme absolue présence. Aucun irrémédiable exil ne nous en sépare. Revenir à la plénitude substantielle impose cependant d’abandonner tout rapport d’extériorité, pour enfin redécouvrir que « dans l’absolu nous sommes, … » (664)). L’on ne pourra ainsi échapper à la vacuité qu’en se délivrant des scissions qui nous absentent, et nous (...) év... (shrink)

O estruturalismo alcançou seu zênite de influência no pensamento francês nos anos 60 e 70 do século XX, quando Lévinas escreveu os seus livros mais importantes. Gostaria, portanto, de examinar sua concepção das implicações filosóficas desta corrente teorético-metodológica, cujo impacto nas sciences humaines quase não deixou nenhum pensador francês indiferente na época. Lévinas acusou o estruturalismo de não passar de uma ilusão, na medida em que sua espontaneidade subjetiva faz com que impulsos e instintos sejam descritos como valores da razão (...) prática. Todavia, apesar da divergência entre Lévinas, para quem a ciência deve estar ao serviço da ética, e Lévi-Strauss, que concebia a ética no melhor dos casos como resultado da pesquisa científica e não como seu fim, ambos pensadores embasaram sua ética na mesma premissa: respeitar a alteridade do Outro, de cada pessoa, cada sociedade e cada cultura. A crítica de Lévinas não visava a refutação do estruturalismo mas suas premissas teóricas. Se elas pudessem ser ratificadas, alguém poderia justificar a metodologia estruturalista. Portanto, a palavra-chave aqui é “se”. Sua crítica não é nenhuma negação absoluta. Sua principal crítica foi a de que o estruturalismo era uma teoria científica que não deixava nenhum lugar para a ética; portanto, Lévinas também considerava o estruturalismo uma ameaça ao judaísmo, onde a ética ocupa um importante lugar. No início do século XX, Rosenzweig – assim como Lévinas no seu fim – buscou propor uma saída da concepção de totalidade porque não deixava lugar adequado para o estatuto do ser humano como sujeito. Para Rosenzweig, tratava-se antes de mais nada de uma revolta contra a filosofia idealista de Hegel, enquanto que para Lévinas compreendia uma crítica do estruturalismo que dava primazia a estruturas inconscientes sobre a subjetividade humana. Apenas esta pode servir de base para uma ética que fosse o propósito maior de sua filosofia PALAVRAS-CHAVE – Estruturalismo. Filosofia Francesa. Lévinas. Lévi-Strauss. Rosenzweig. ABSTRACT Structuralism reached the peak of its influence in French thought in the sixties and seventies of the 20th century when Lévinas wrote his most important books. Therefore I want to examine his contention with the philosophical implications of this theoreticalmethodological current to whose impact on “les sciences humaines” almost no French thinker remained indifferent at the time. Lévinas accused structuralism that according to it subjective spontaneity is no more than an illusion by which impulses and instincts are described as values of practical reason. However, notwithstanding the divergence between Lévinas, according to whom science must serve ethics, and Lévi-Strauss, according to whom ethics is at most a result of scientific research and not its end, both established their ethics on the same assumption: to respect the otherness of the other, of every person, every society, every culture. Lévinas’ criticism did not aim at refuting structuralism but at wrestling with its theoretical assumptions. If they were possible of ratification, one might justify structuralist methodology. So the keyword is “if”. His critique is no absolute denial. His main critique was that structuralism was a scientific theory that left no place for ethics; therefore he also considered structuralism to be a danger to Judaism where ethics occupies an important place. Rosenzweig in the beginning of the 20th century as well as Lévinas at its end endeavored to propose an outlet frm the conception of totality because it did not leave any adequate place for man’s status as a subject. For Rosenzweig that had been first of all a revolt against Hegel’s idealistic philosophy, while for Lévinas it comprised a critique of structuralism that awarded priority to unconscious structures over human subjectivity. Only the latter can serve as a basis for ethics which was the chief goal of his philosophy. KEY WORDS – Structuralism. French Philosophy. Lévinas. Lévi-Strauss. Rosenzweig. (shrink)

In his philosophical texts Levinas privileges le dire, which always presupposes the relation to the other, over le dit, which transforms the other into an objective entity. Likewise in his analysis of thinking, he does not limit himself to the thought itself but aspires to reach what he characterizes by the word “transcendence.” This is a cardinal concept of his philosophy; it is not restricted to the religious meaning that God and God’s essence are beyond human comprehension, but expresses the (...) true sense of beyond myself. Such is the vocation of ethics, but it can be conceived and understood only through the secularization of “the sacred”. The literal meaning of “transcendence” is “beyond” and “ascend”. In Levinas’s work, this word designates the change of place that is conceived as the ethical passage of the I to the other, or the substitution of myself for the other. (shrink)

Passer à l'acte. Arrêter d'attendre. Se lancer sans filet. Dans la psychanalyse, la criminologie ou le langage courant, le passage à l'acte désigne un acte impulsif autant qu'irrationnel. Et si c'était le contraire? Et s'il y avait dans le passage à l'acte un véritable élan de pensée et de création? Et si le passage à l'acte était avant tout une manière d'accorder une puissance propre à l'étincelle de l'instant, à l'intensité de l'appel d'air? Dans cet essai, on suivra la trajectoire (...) transgressive d'une meurtrière dans un roman de Marguerite Duras, ou encore la ligne de fuite d'un philosophe braqueur de banques. Au plus près des œuvres de Chantal Akerman, Pierre Michon ou Francis Ponge et des idées de Michel Foucault, Jacques Lacan ou Gilles Deleuze, Léa Bismuth propose une réflexion inédite sur le rôle que jouent les crises, les bifurcations brusques, les explosions qu'il est devenu impossible de contenir dans des existences que nous croyons maîtriser. Et si l'art de passer à l'acte était avant tout l'art des commencements aventureux? Et si l'art de passer à l'acte était l'art de vivre la vie elle-même? (shrink)

T. 1. Ot antichnoĭ fiziki do Mendeleeva.

Reproduit quatre conférences faites en 1946 et 1947 sous ce titre au Collège de philosophie, et interroge la notion de temps comme limitation même de l'être fini ou comme relation de l'être fini à Dieu (Electre).

"The Philosophical Imaginary teaches us how to read philosophy afresh. Focusing on central, but often undiscussed, images, Le Doeuff's patient, perspicacious, and always brilliant readings show us how to uncover the political unconscious at work in great philosophy. Le Doeuff's contribution to philosophy and feminism is unequalled. This book is a classic.".

Издание содержит: нравственность между эзотерикой и правом, геополитика нравственности, либерализованная Россия и либеральная эзотерика и др.

В настоящей книге представлен анализ внутренней логики и социокультурного контекста существования Московского методологического кружка - одной из самых влиятельных мыслительно-практических контркультурных традиций советской эпохи.

Filosofii︠a︡ svobody -- Istoki i smysl russkogo kommunizma.

The quantification of phase synchrony between neuronal signals is of crucial importance for the study of large-scale interactions in the brain. Two methods have been used to date in neuroscience, based on two distinct approaches which permit a direct estimation of the instantaneous phase of a signal [Phys. Rev. Lett. 81 (1998) 3291; Human Brain Mapping 8 (1999) 194]. The phase is either estimated by using the analytic concept of Hilbert transform or, alternatively, by convolution with a complex wavelet. In (...) both methods the stability of the instantaneous phase over a window of time requires quantification by means of various statistical dependence parameters (standard deviation, Shannon entropy or mutual information). The purpose of this paper is to conduct a direct comparison between these two methods on three signal sets: (1) neural models; (2) intracranial signals from epileptic patients; and (3) scalp EEG recordings. Levels of synchrony that can be considered as reliable are estimated by using the technique of surrogate data. Our results demonstrate that the differences between the methods are minor, and we conclude that they are fundamentally equivalent for the study of neuroelectrical signals. This offers a common language and framework that can be used for future research in the area of synchronization. © 2001 Published by Elsevier Science B.V. (shrink)

Filosofii︠a︡ svobodnogo dukha : problematika i apologii︠a︡ khristianstva (p. 13-[228]) -- I︠A︡ i mir obʹektov : opyt filosofii odinochestva i obshchenii︠a︡ -- Sudʹba cheloveka v sovremennom mire : k ponimanii︠u︡ nasheĭ ėpokhi -- Dukh i realʹnostʹ : osnovy bogochelovecheskoĭ dukhovnosti.

Dans Upheavals of Thought, Martha Nussbaum considère « notre manière concrète d’imaginer » l’objet d’une émotion, par exemple la personne que je chéris, ou pour laquelle j’éprouve de la compassion, comme un élément « cognitif » additionnel au sein des émotions, elles-mêmes définies en termes de jugements. Dans Love’s Knowledge, elle montre que l’imagination, qu’elle réfère à la phantasia aristotélicienne, et les émotions, sont essentielles au jugement pratique et à la délibération morale. Tout en présentant la manière dont elle articule (...) ainsi imagination, jugements et émotions, je défends l’idée qu’une autre prise en compte du rôle de l’imagination en lien avec les émotions peut permettre d’étayer une conception « non cognitive » des émotions, que l’on peut rapporter à Hume. (shrink)

Consider the agnostic who thinks that reason and evidence are neutral on the question of God’s existence, and as a result neither believes that God exists nor believes that God does not exist. Can such an agnostic live a genuinely religious life – even one in which God is the central animating idea? They might do so by accepting Pascal’s Wager: the expected rewards will always be greater if one bets on God’s existence than if one does not. Or they (...) might accept William James’s argument that religious beliefs are properly activated by our passional nature. But both of these routes involve abandoning the initial agnosticism, and so are open to charges of irrationality. In this paper I explore a third route to the religious life, suggested by Pascal’s discussion, one which uses fiction and make-believe as the central prop. It might seem that this too entails abandoning agnosticism in favour of the view that religion just is fiction. I suggest, however, that there is a phenomenon which I term “serious make-believe” in which one can remain agnostic about whether the object of make-believe is real or a useful fiction. Applied to religion, the result is a religious life that is both genuinely engaged and yet, by remaining agnostic, cannot be accused of irrationality. (shrink)

Many amateur sportsmen in the West, have today started undertaking long and intensive ordeals where their personal capacity to withstand increasing suffering is the prime objective. Running, jogging, the triathlon and trekking are the sorts of ordeal where people without any particular ability are not pitting themselves against others but are committed to testing their own capacity to withstand increasing pain. Constantly called upon to prove themselves in a society where reference points are both countless and contradictory and where values (...) are in crisis, people are now seeking a one-to-one relationship by redical means, testing their strength of character, their courage and their personal resources. Going right on to the end of a self-imposed ordeal gives a legitimacy to life and provides a symbolic plank that supports them. Performance itself is of secondary significance; it has a value only to the individual. There is no struggle against a third party, only a method for reinforcing personal will-power and over-coming suffering by going right to the limit of a personally imposed demand. The physical limit has come to replace the moral limit that present-day society is failing to provide. Overcoming suffering tempers the individual, providing a renewed significance and value to his life. (shrink)

The 'nations' of the title are the 'seventy nations': in the Talmudic idiom, the whole of humanity surrounding Israel. In this major collection of essays, Levinas considers Judaism's uncertain relationship to European culture since the Enlightenment, problems of distance and integration. It also includes five Talmudic readings from between 1981 and 1986, essays on Franz Rosenzweig and Moses Mendelssohn, and a discussion with Francoise Armengaud which raises questions of central importance to Jewish philosophy in the context of general philosophy. This (...) work brings to the fore the vital encounter between philosophy and Judaism, a hallmark of Levinas's thought.". (shrink)