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Martin Heidegger's impact on contemporary thought is important and controversial. However in France, the influence of this German philosopher is such that contemporary French thought cannot be properly understood without reference to Heidegger and his extraordinary influence. Tom Rockmore examines the reception of Heidegger's thought in France. He argues that in the period after the Second World War, due to the peculiar nature of the humanist French Philosophical tradition, Heidegger became the master thinker of French philosophy. Perhaps most importantly, he contends that this reception - first as philosophical anthropology and later as postmetaphysical humanism - is systematically mistaken.
Dominique Janicaud claimed that every French intellectual movement—from existentialism to psychoanalysis—was influenced by Martin Heidegger. This translation of Janicaud's landmark work, Heidegger en France, details Heidegger's reception in philosophy and other humanistic and social science disciplines. Interviews with key French thinkers such as Françoise Dastur, Jacques Derrida, Éliane Escoubas, Jean Greisch, Philippe Lacoue-Labarthe, Jean-Luc Marion, and Jean-Luc Nancy are included and provide further reflection on Heidegger's relationship to French philosophy. An intellectual undertaking of authoritative scope, this work furnishes a thorough history of the French reception of Heidegger's thought.
Kleinberg offers new insights into intellectual figures whose influence on modern French philosophy has been enormous, including some whose thought remains under-explored outside France.
French Interpretations of Heidegger undertakes a philosophical engagement with the work of the most significant and creative figures involved in the reception of Heidegger in France. The essays address those thinkers who have been influenced by Heidegger's thought and have interpreted it in remarkable ways, including Levinas, Beaufret, Sartre, Merleau-Ponty, Foucault, Derrida, Deleuze, Nancy, Lacoue-Labarthe, Irigaray, Zarader, Greisch, and Dastur. The volume explores the extraordinary impact that Heidegger's thought has had on contemporary French philosophy, including such movements as existentialism, deconstruction, feminist theory, post-structuralism, and hermeneutics, and illustrates its impact on the American continental scene as well.
This book gives a critical assessment of key developments in contemporary French philosophy, highlighting the diverse ways in which recent French thought has moved beyond the philosophical positions and arguments which have been widely associated with the terms 'post-structuralism' and 'postmodernism'. These developments are assessed through a close comparative reading of the work of seven contemporary thinkers: Jean-Luc Marion, Jean-Luc Nancy, Bernard Stiegler, Catherine Malabou, Jacques Rancière, Alain Badiou and François Laruelle. The book situates the writing of each philosopher in relation to earlier traditions of French thought. In differing ways, these philosophers decisively distance themselves from the linguistic paradigm which dominated so much twentieth-century thought in order to rethink philosophical conceptions of materiality, worldliness, shared embodied existence and human agency or subjectivity. They thereby open the way for a radical renewal of the claims, possibilities and transformative power of philosophical thinking itself. This book will be an indispensable text for students of philosophy and for anyone interested in current developments in philosophy and social thought.
Dominique Janicaud once famously critiqued the work of French phenomenologists of the theological turn because their work was built on the seemingly corrupt basis of Heidegger's notion of the inapparent or inconspicuous. In this powerful reconsideration and extension of Heidegger's phenomenology of the inconspicuous, Jason W. Alvis deftly suggests that inconspicuousness characterizes something fully present and active, yet quickly overlooked. Alvis develops the idea of inconspicuousness through creative appraisals of key concepts of the thinkers of the French theological turn and then employs it to describe the paradoxes of religious experience.
This work investigates the early encounters of French philosophers and religious thinkers with the phenomenological philosophy of Edmund Husserl. Following an introductory chapter addressing context and methodology, Chapter 2 argues that Henri Bergson’s insights into lived duration and intuition and Maurice Blondel’s genetic description of action functioned as essential precursors to the French reception of phenomenology. Chapter 3 details the presentations of Husserl and his followers by three successive pairs of French academic philosophers: Léon Noël and Victor Delbos, Lev Shestov and Jean Hering, and Bernard Groethuysen and Georges Gurvitch. Chapter 4 then explores the appropriation of Bergsonian and Blondelian phenomenological insights by Catholic theologians Édouard Le Roy and Pierre Rousselot. Chapter 5 examines applications and critiques of phenomenology by French religious philosophers, including Jean Hering, Joseph Maréchal, and neo-Thomists like Jacques Maritain. A concluding chapter expounds the principal finding that philosophical and theological receptions of phenomenology in France prior to 1939 proceeded independently due to differences in how Bergson and Blondel were perceived by French philosophers and religious thinkers and their respective orientations to the Cartesian and Aristotelian/Thomist intellectual traditions.
In the most comprehensive examination to date of Heidegger’s Nazism, Emmanuel Faye draws on previously unavailable materials to paint a damning picture of Nazism’s influence on the philosopher’s thought and politics. In this provocative book, Faye uses excerpts from unpublished seminars to show that Heidegger’s philosophical writings are fatally compromised by an adherence to National Socialist ideas. In other documents, Faye finds expressions of racism and exterminatory anti-Semitism. Faye disputes the view of Heidegger as a na�ve, temporarily disoriented academician and instead shows him to have been a self-appointed “spiritual guide” for Nazism whose intentionality was clear. Contrary to what some have written, Heidegger’s Nazism became even more radical after 1935, as Faye demonstrates. He revisits Heidegger’s masterwork, Being and Time, and concludes that in it Heidegger does not present a philosophy of individual existence but rather a doctrine of radical self-sacrifice, where individualization is allowed only for the purpose of heroism in warfare. Faye’s book was highly controversial when originally published in France in 2005. Now available in Michael B. Smith’s fluid English translation, it is bound to awaken controversy in the English-speaking world.
The Frankfurt School philosopher Herbert Marcuse (1898–1979) studied with Martin Heidegger at Freiburg University from 1928 to 1932 and completed a dissertation on Hegel’s theory of historicity under Heidegger’s supervision. During these years, Marcuse wrote a number of provocative philosophical essays experimenting with the possibilities of Heideggerian Marxism. For a time he believed that Heidegger’s ideas could revitalize Marxism, providing a dimension of experiential concreteness that was sorely lacking in the German Idealist tradition. Ultimately, two events deterred Marcuse from completing this program: the 1932 publication of Marx’s early economic and philosophical manuscripts, and Heidegger’s conversion to Nazism a year later. Heideggerian Marxism offers rich and fascinating testimony concerning the first attempt to fuse Marxism and existentialism. These essays offer invaluable insight concerning Marcuse’s early philosophical evolution. They document one of the century’s most important Marxist philosophers attempting to respond to the “crisis of Marxism”: the failure of the European revolution coupled with the growing repression in the USSR. In response, Marcuse contrived an imaginative and original theoretical synthesis: “existential Marxism.”
Heidegger discusses early Greek thinking in friendly letters to French philosopher, Jean Beaufret.