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Maurice Merleau-Ponty is the giant phenomenologist of his time in the entire French-speaking world. He is not an epistemologist nor a moralist. For him, the beginning of the beginning is human flesh; the flesh becomes word, the word becomes flesh, and both die. There is science, and there is experience/perception. The mother is the latter. They aren't contradictory, but complete and depend on each other. With regard to language, for him, there are words, and there is grammar. A word is never empty, but carries its own weight; even a lie is full of meaning. Liberty resides in grammar, an individual function and independent from books. It's in the grammar where singularity lives. Thinking and talking are the same. Wherever there is human life, there is meaning, and that is irrespective of age, culture, religion, education or social position. Merleau-Ponty is not a Marxist nor a communist. According to him, history is blind; it has no mind. He also finds a flaw in Freudianism. Flesh is an infinite universe full of stars and black holes. Following Merleau-Ponty, verity is devoiler, and devoiler is verity, but verity is never absolute. One must take a step back. There is light and there is shadow; they never coincide in human life. The shadow is always first, and no matter how one tries to run, he will never catch his shadow.
Henri Lefebvre has been celebrated as one of the most influential social theorists of the twentieth century. Understanding Henri Lefebvre places Lefebvre in his historical and intellectual context and analyzes the extraordinary range of his work, across politics, philosophy, history, literature and culture. Particular emphasis is given to Lefebvre's trilogy of inspirational thinkers—Hegel, Marx and Nietzsche; his links to contemporaries such as Heidegger, Axelos and the Situationalists; and his critiques of existentialism and structuralism. Analysis of his writings on cities are balanced with those on rural communities, the production of space connected to ideas of time and history, and everyday life linked to the festival and cultural revolution. Understanding Henri Lefebvre offers the most wide-ranging and reliable account of this central theorist available.
L’émergence de la Condition Postmoderne, il y a quelque 30 ans, ne marqua pas la fin de la modernité. Bien au contraire, les débats sur la modernité continuent, en parallèle avec ceux sur la question postmoderne. Les deux débats s’enchevêtrent, en fait, ce qui ne fait que complexifier la question de la modernité. S’y ajoute, depuis quelque temps, la problématique de la globalisation dont les liens avec la modernité sont à élucider. De fait, historiquement nous vivons dans les conséquences de la modernité, qu’il s’agisse de ses acquis positifs ou de ses ratés et risques. Nous sommes ses puînés et avons de la sorte à assumer les conditions de cette nouvelle situation historique. Les auteurs de ce volume relèvent le défi de la tâche qui nous incombe dans cette situation et qui consiste à repenser la modernité aujourd’hui. Il s’agit d’articuler critiques, crises, paradoxes et risques de la modernité; sa mise au pluriel et sa complexification; la possibilité d’une « seconde » modernité. Mais tout cela en restant dans le paradigme moderne qui s’avère être encore efficace, toujours en transit. Dans un cadre résolument interdisciplinaire, ce volume réunit quatorze études qui abordent la modernité de multiples points de vue : philosophique, politique, sociologique, historique, esthétique, architectural, littéraire.

Peripatoi

Centre de recherche sur les œuvres et la pensée de Simplicius

Published: 1989

Total Pages: 626


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Paul Ricoeur, widely regarded as the foremost living phenomenologist, has helped to make the term hermeneutics a household word. His writings cover a wide range of topics, from the history of philosophy, literary criticism, and aesthetics, to metaphysics, ethics, religion, semiotics, linguistic structuralism, and psychoanalysis. Ricoeur's most important works, including Freedom and Nature, Freud and Philosophy, The Conflict of Interpretations, Time and Narrative, The Symbolism of Evil, and Oneself as Another, have attracted enthusiastic readers from many disciplines and from every major cultural milieu across the surface of the globe.
"A journal of interdisciplinary studies".
A profound look at what it means for new generations to read and interpret ancient religious texts In this book, rabbi and philosopher Marc-Alain Ouaknin offers a postmodern reading of the Talmud. Combining traditional learning and contemporary thought, Ouaknin dovetails discussions of spirituality and religious practice with such concepts as deconstruction, intertextuality, undecidability, multiple voicing, and eroticism in the Talmud. On a broader level, he establishes a dialogue between Hebrew tradition and the social sciences, which draws, for example, on the works of Lévinas, Blanchot, and Jabès as well as Derrida. The Burnt Book represents the innovative thinking that has come to be associated with a school of French Jewish studies, headed by Lévinas and dedicated to new readings of traditional texts. The Talmud, transcribed in 500 C.E., is shown to be a text that refrains from dogma and instead encourages the exploration of its meanings. A vast compilation of Jewish oral law, the Talmud also contains rabbinical commentaries that touch on everything from astronomy to household life. Examining its literary methods and internal logic, Ouaknin explains how this text allows readers to transcend its authority in that it invites them to interpret, discuss, and recreate their religious tradition. An in-depth treatment of selected texts from the oral law and commentary goes on to provide a model for secular study of the Talmud in light of contemporary philosophical issues. Throughout, the author emphasizes the self-effacing quality of a text whose worth can be measured by the insights that live on in the minds of its interpreters long after they have closed the book. He points out that the burning of the Talmud in anti-Judaic campaigns throughout history has, in fact, been an unwitting act of complicity with Talmudic philosophy and the practice of self-effacement. Ouaknin concludes his discussion with the story of the Hasidic master Rabbi Nahman of Bratslav, who himself burned his life achievement—a work known by his students as "the Burnt Book." This story leaves us with the question, should all books be destroyed in order to give birth to thought and renew meaning?