and the one in the middle which judges as he enjoys and enjoys as he judges. This latter kind really reproduces the work of art anew. The division of our Symposium into three sections is justified by the fact that phenomenology, from Husserl, Heidegger, Moritz Geiger, Ingarden, in Germany and Poland, Merleau-Ponty, Paul Ricoeur, E. Levinas in France, Unamuno in Spain, and Tymieniecka, in the United States, have revealed striking coincidences in trying to answer the following questions: What is the (...) philosophical vocation of literature? Does literature have any significance for our lives? Why does the lyric moment, present in all creative endeavors, in myth, dance, plastic art, ritual, poetry, lift the human life to a higher and authentically human level of the existential experience of man? Our investigations answer our fundamental inquiry: What makes a literary work a work of art? What makes a literary work a literary work, if not aesthetic enjoyment? As much as the formation of an aesthetic language culminates in artistic creation, the formation of a philosophical language lives within the orbit of creative imagination. (shrink)

Mixed quotation exhibits characteristics of both mention and use. Some even go so far as to claim it can be described wholly in terms of the pragmatics of language use. Thus, it may be argued that the observed shifting of indexicals under all quotation shows that a monstrous operator is involved. I will argue the opposite: a proper semantic account of quotation can be used to exorcize Schlenker's monsters from semantic theory.

On Gautama Buddha in relation to other religious founders.

Name der Zeitschrift: Cultura. International Journal of Philosophy of Culture and Axiology Jahrgang: 8 Heft: 2 Seiten: 51-61.

본고는 노자를 주석했던 당대 유학자들과의 대비속에서 18세기의 저명한 문장가인 兪漢雋(1732∼1811)의 老莊 사상 수용의 특징을 고찰하였다. 본고의 분석에 따르면, 老子를 주석했던 李珥·朴世堂·徐命膺·洪奭周 등은 그 해석의 개성적 차이에도 불구하고 노자를 儒家와 동일시하거나 동일화시키면서 유가 중심의 사상 통일을 확대·심화시키는 방향으로 노자를 수용하고 있었다. 반면, 유한준은 어떤 한계나 경계를 두지 않는 개방적 태도와 모든 개인들의 삶과 사상을 긍정하는 그 특유의 各道其道의 세계관을 바탕으로 유가를 근본적으로 비판하는 노장의 관점까지도 하나의 가능한 입론으로 수용하고 있었다. 그는 儒者로서의 삶의 궤적을 이탈하지 않으면서도 자신의 글을 통해 仁義를 비판하는 노장의 (...) 관점을 수용함은 물론 장자의 萬物齊同의 세계관과 관점주의적 사고를 일상적 현실에 적용하여 儒家的 名分論에 입각한 차별적 세계관을 비판하고 있다. 문학을 매개로 한 유한준의 이러한 ‘소통적 타자 이해’는 老莊이라는 타자를 儒者化하지도 않고, 자신의 유가적 삶의 방식을 전적으로 포기하지 않으면서도 둘간의 온전한 소통을 통해 자기 삶의 반성과 스스로의 인식 지평을 확대하고 있다는 점에서 ‘타자의 이질성’을 무화시키는 ‘會通的 타자이해’와는 다른, 주체와 타자간의 새로운 만남의 방식을 제시하고 있다고 하겠다. (shrink)

This essay offers a psychoanalytic perspective on ethics utilizing Jean Laplanche and Søren Kierkegaard. It proposes a homology between Kierkegaard’s ”God” and Laplanche’s “primal adult” as well as between Kierkegaard’s account of the indirection of love and the role of the analyst in the transference relationship. Both Kierkegaard and Laplanche center scenes of second-person relation in which a seductive asymmetry calls forth a rigorous ethics of unknowing.

Este ensayo se propone examinar cuatro modelos distintos de la universidad (el alemán, el francés, el argentino y el americano) que han orientado su desarrollo en el curso de la historia haciendo énfasis en la relación que ésta guarda con el Estado. El análisis de los cuatro modelos busca cuestionar el rol de la universidad dentro de la sociedad en distintos intentos de su refundación con el fin de alimentar la discusión actual sobre el modelo que ha ser adoptado en (...) el porvenir resaltando su carácter de ideal en tanto ésta instituye una comunidad de iguales. (shrink)

Laski, Harold J. The Foundations of Sovereignty and Other Essays.

The self-other asymmetry is a prominent and important feature of common-sense morality. It is also a feature that does not find a home in standard versions of act-utilitarianism. Theodore Sider has attempted to make a place for it by constructing a novel version of utilitarianism that incorporates the asymmetry into its framework. So far as I know, it is the best attempt to bring the two together. I argue, however, that Sider's ingenious attempt fails. I also offer a diagnosis (...) that explains why no theory that remains recognizably act-utilitarian can successfully incorporate the asymmetry. (shrink)

The article brings together a Charles Bronson false western and Jacques Lacan’s theory of the four discourses in order to illustrate the excessive symbolization of the hysteric jouissance, in its manifestation as a quest against satisfaction, a quest for the perfect Other. Employing Freud’s concepts of death drive and repetition compulsion, the hysteric position is further distinguished from both the obsessional subject and non-hysteric woman, which has access to a non-phallic, supplementary jouissance. A thief that stole a widow’s heart (...) is believed dead, and she uses his death to raise their short relation to a perfect, ideal level. When the thief returns, he is rejected, so that she can maintain the absolute, symbolic love for his dead-perfect alter ego. (shrink)