Critique and Figure

2020 ◽  
pp. 44-46
Author(s):  
Willy Thayer
Keyword(s):  
Jacques Derrida ◽  
Philosophical Hermeneutics ◽  
Philosophical Discourse ◽  
The Status

This chapter introduces Jacques Derrida, the philosopher who opened up philosophical hermeneutics to its nonhermeneutical limit and spectacular immanence of its terminology with great tenacity. It reviews the status of philosophical terminology that has been transformed while towing philosophical discourse behind it, changing its history into traces. Discourse awakens to its terminology by opening itself up to the virtuality of a language that, in the immanence of its testimony, has no centering function. This chapter also considers the terminological dimension that blocks the referential univocity sustained by frames and final categories. It explains the how totalization and fetishization are revoked of terminological multiplicity through a common preunderstanding or transcendental.

scholarly journals OBJECT STATUS IN MODERN ONTOLOGIES

2021 ◽  
pp. 111-116
Author(s):  
M.A. Perekhoda ◽  
Keyword(s):  
Actor Network Theory ◽  
Comparative Approach ◽  
Ontological Status ◽  
Philosophical Discourse ◽  
Original Intention ◽  
The Social ◽  
The Status ◽  
The Face ◽  
Relationship Of ◽  
Object Status

The philosophical discourse of the XX–ХХI, in the face of the latest ontologies, is characterized by a change in the way of speaking about things (objects), the restoration of their philosophical rights, almost completely, excluding one of the central ontological roles of a person in access to the surrounding reality. The purpose of this study was to identify the features of ideas about the ontological status of an object in modern philosophical and ontological theories. Achievement of the stated goal of the research was ensured by complex application, based on the comparative approach, dialectical and hermeneutic methods, as well as the method of ontological differentiation. In the course of the study, the features of the vision of an object, characteristic of postclassical ontologies of the 20th century, were considered. In the course of the research, the features of the object vision characteristic of post-classical ontologies of the XX century (actor-network theory, flat ontologies) were considered. Based on the ideas of plurality, heterogeneity, anti-essentialism and relationalism in the philosophical discourse of our time, the author presents a modern interpretation of the ontological statuses of objects. By analyzing the relationship of postclassical ontologies to the category of truth, the epistemological and methodological nature of the above ontological theories has been revealed. A critical analysis of the features of the status that is attributed to the object within their framework is carried out. The author substantiates the idea that the ontological status of an object in modern ontologies is reduced exclusively to its communicative and intermediary nature. The article ends with a brief presentation of the author’s views that the ontological status of an object is a fundamental issue of the connection between the idea of essence and the idea of subjectivity, which is inherent in intentionality as the ability to cognize an object. At the same time, it is pointed out that the researcher must concentrate exclusively on «cognition» and not on the «construction» of the object. The author notes that modern specialists, operating with traditional ontological terms (being, existence) in the sphere of the considered ontologies, and trying to create a new «ontology of the social», miss their original intention. In this connection, the idea turns into a new epistemology and, as a consequence, the construction of a completely different methodological framework for the cognitive process, but not an integral ontological concept.

CODEX B 19A: STAGES OF LEGITIMATION OF THE MASORET BIBLE ANCIENT EXAMPLE

2021 ◽  
Vol 7 (1) ◽  
pp. 20-42
Author(s):  
Sergey V. GRIGORISHIN ◽  
Ekaterina V. NOVOKRESHCHENNYKH
Keyword(s):  
Research Methodology ◽  
Textual Criticism ◽  
Biblical Text ◽  
Philosophical Hermeneutics ◽  
Effect Relationship ◽  
The Bible ◽  
The Status ◽  
Rabbinical Literature ◽  
Single Standard ◽  
The Moment

This article examines the cultural and historical circumstances of the appearance and introduction into the scientific circulation of the oldest manuscript code of the Hebrew Bible — the Leningrad Code B 19A. The authors of the article make an attempt to restore the contextual connections of the Code with Jewish philosophy and biblical textology. The concept of the research is built on the basis of genealogical analysis, which opened up the opportunity to first analyze the stages of legitimation of Codex B 19A that are closest to the present, and then move into the depth of chronology, right up to the moment of creation of the studied text. The result of the study was the identification and explication of internal links between the Codex B 19A, Masoretic schools, Rabbanites, Karaites and, finally, medieval critics of the biblical text. The research methodology is based on the principles of philosophical hermeneutics, the comparative historical approach of the genealogical method as applied to textual criticism. Revealing the cause-and-effect relationship in the legitimization of the Masoretic Bible showed that the need to create a single standard for the sacred text arose already by the middle of the 8th century, the time of the emergence of the Karaite movement. The refusal of the Karaites to submit to the authority of classical rabbinical literature led to a rethinking of the biblical text. Together with the status of the main sacred book, the Bible turned out to be a text around which philological, philosophical and theological discussions became possible. Awareness of the fact that the biblical text has different interpretations led the Rabbanites and Karaites to the conclusion that it was necessary to create a philological standard for the Bible. For this reason, the authority of the Masoretes as specialists in the vocalization of the text, the direct creators of the vocalization system, has sharply increased. The Ben Asher family of Tiberias emerged as the main Masoretic school, and its last representative, Aaron Ben Asher, became the most authoritative Masoretic. Aaron Ben Asher owns the Masorah system introduced in the Aleppo Codex and copied in the Leningrad Codex B 19A. Maimonides was the first among Jewish philosophers to appreciate the textual achievements of Aaron Ben Asher, which significantly raised the authority of the Masoret in rabbinic and Karaite intellectual circles.

"Where Is the Glory of Troy?" "Kleos" in Euripides' "Helen"

1994 ◽  
Vol 13 (2) ◽  
pp. 234-255 ◽  
Author(s):  
Gary S. Meltzer
Keyword(s):  
Jacques Derrida ◽  
Competitive System ◽  
Privileged Status ◽  
The Status ◽  
Proper Name ◽  
Point Of Departure

Near the end of Euripides' "Helen", Helen reportedly exhorts the Greek troops to rescue her Egyptian foes: "Where is the glory of Troy (to Troikon kleos)? Show it to these barbarians" (1603-1604). Helen's rallying cry serves as a point of departure for investigating the nature and status of kleos in a play which invites reframing her question: Where, indeed, is the glory of Troy if the report of Helen's abduction by Paris is untrue? The drama deconstructs the notion of a unitary, transcendent meaning of "kleos" by demonstrating the slippage between its two root-meanings in Homer as "immortal fame," legitimated by the gods, and as mere "report" or "rumor." A diminution of the status of the proper name runs in parallel with this slippage between the two senses of "kleos": the heroic name loses its privileged status as a stable, transparent sign of character and becomes instead a signifier vulnerable to dissemination (cf. Jacques Derrida, La dissémination [Paris, 1972]). As a vehicle of deception, Helen's phantom-twin becomes a figure for the polysemy of the signifier, both visual and linguistic. The phantom's substitution for Helen also highlights her symbolic role as a marker of men's (and gods') status in a competitive system of exchange. If the play presents Helen as a continual object of men's attempts to capture her in song as well as in war, it presents heroic kleos as an equally insecure possession, insofar as it is always contingent on the "report" of others. Indeed, Helen becomes a metaphor for the duplicity inherent in the mimetic process by which fame is transmitted. That "kleos" turns out to have been a dangerously deceptive signifier is a lesson of more than literary interest for the Athenians watching Euripides' "Helen" (412)-the forces of the Sicilian expedition had been annihilated only a year earlier.

scholarly journals La catastrofe del testo

2020 ◽  
Vol 39 ◽  
pp. 210-219
Author(s):  
Luigi Tassoni
Keyword(s):  
Jacques Derrida ◽  
The Other ◽  
Autobiographical Writing ◽  
The Status

"For Jacques Derrida, the autobiographical writing of the Confessions of J. J. Rousseau fills a void, comparing to an act of onanism, not directly according to nature. The text is catastrophe because it deceives and destroys nature, if the writing, the supplement, or the text introduces unnaturalness into life, in a narrative, autobiographical key. The writing does not close the circle of seduction, producing a text that is sufficient unto itself, because the text needs the other, the other one who is outside the text and who gives the text the status of a social, shared, existing object. I will try to demonstrate that all the things which are out of the text communicate with all the elements which stay inside the text. The catastrophe of the text becomes a strategic definition for describing the experimental processes of language, the same processes which circumvent the subjective censorship of autobiography and the objective censorship of history."

scholarly journals Technique/Discourse: When Bergson Invented His Cinematograph

2014 ◽  
Vol 31 (1-2-3) ◽  
pp. 131-151
Author(s):  
Maria Tortajada ◽  
Franck Le Gac ◽  
Martin Lefebvre
Keyword(s):  
Twentieth Century ◽  
Philosophical Discourse ◽  
Creative Evolution ◽  
Collège De France ◽  
The Status ◽  
History Of ◽  
The Web

The “cinematographic model of thought” was developed by Bergson in Creative Evolution (1907) after his 1902-1903 lectures at the Collège de France. His appropriation of this device of modernity certainly didn't go unnoticed. Throughout the twentieth century, Bergsonian discourse produced frequently opposing positions on the cinema, making it necessary for the film historian to question the status of Bergson’s cinematographic dispositive. This dispositive, which strictly belongs to philosophical discourse, refers to equipment and procedures whose mechanism is quite recognizable and isn’t solely confined to the device invented by Lumière. Scholars thus need to confront the technical dimension of this dispositive if they are to examine its very singular character. What makes Bergson’s dispositive technical? How does the shift occur from the technical reference to its appropriation by discourse in demonstrative strategies that transform its value? Starting from this case study, this article seeks to address the following question as directly as possible : what does technique become once it enters (philosophical) discourse? Borrowing from the history of techniques outside the specialized literature on cinema, the article also attempts to redefine the web of relations between discourse and technical fact. Finally, it raises the issue of what may be called a user discourse with respect to specialized discourse, emphasizing the predisposition of any discourse for an osmosis of concepts which the epistemology of viewing dispositives can account for.

scholarly journals The reflexive turn in French and German-speaking geography in comparison

2013 ◽  
Vol 68 (1) ◽  
pp. 61-64
Author(s):  
O. Graefe
Keyword(s):  
Identity Formation ◽  
Jacques Derrida ◽  
Academic Discipline ◽  
Formation Processes ◽  
National Scale ◽  
The Status ◽  
German Speaking ◽  
History Of ◽  
Hans Georg Gadamer ◽  
The Way

Abstract. The papers presented by Bernard Debarbieux and Ute Wardenga at the symposium on "Les fabriques des `Géographies' – making Geographies in Europe'' and published in this thematic issue both take a historiographical perspective, which at a first glance seems evident. In order to understand how geography is thought about and practiced, the best is to look back on how these thoughts and practices have been respectively established and have evolved in the different national contexts. But at second glance, this historiographical perspective seems revealing regarding the status and the position of geography as an academic discipline. One can hardly imagine a symposium on the "making philosophy'' or "making physics'' in Europe privileging such a historiographical stance in order to illustrate and understand the differences and commonalities of a discipline in different countries today. Other disciplines might have favoured a dialogue on how a theory or a prominent author is received in order to excavate the differences or commonalities in a particular discipline of different countries. Such dialogues have been organized for example in Sociology with the exchange of approaches on Bourdieu published by Catherine Colliot-Thélène, Étienne François and Gunter Gebauer (2005). Another example and a reference of such dialogues is the famous debate on hermeneutics between Hans-Georg Gadamer and Jacques Derrida in the early 1980s. The emphasis on the history (Debarbieux) and the way to write the history of geography (Wardenga) points out the difficulty of our discipline to position itself in academia, and reveals the crisis to which Wardenga refers to in her paper. As Ute Wardenga pointed out by quoting Jörn Rüsen, "genetical narratives'' are part of identity formation processes by "mediating permanence and change to a process of self-definition'' (Rüsen, 1987, cited by Wardenga, this issue). Both presented papers expose in different but complementary ways this identity formation of geography as a distinct discipline on the national scale in France (B. Debarbieux) and on a more international scale (U. Wardenga). The first analyses the conceptualization of space, the nation and the national territory by French geographers, while the second reflects upon the internationalization of the historiography of our discipline, meaning the way history is written and not the history itself. The underlying question here is the specificity of geography in Germany or in France and what their relationships are with other geographies, i.e. in how far they are influenced by or reject ideas and methodologies especially (but not exclusively) from Anglophone geographers.

MODERN PROBLEMS OF SPIRITUAL EDUCATION IN UKRAINE: THE QUESTION OF THE STATUS OF THEOLOGY

2020 ◽  
pp. 80-90
Author(s):  
Tatiana Levchenko
Keyword(s):  
Scientific Theories ◽  
Spiritual Education ◽  
Significant Similarity ◽  
Philosophical Discourse ◽  
The Status ◽  
The Individual ◽  
Modern Era

The article shows a significant similarity of the claims of philosophy and theology to the status of meta-science and universal philosophical discourse. Historically, these claims relate to the doctrine of a special intuitive cognition, but today they are manifested in an attempt to answer the main ideological questions of the individual. It is proved that the claims of theology to the status of metascience are less substantiated than in philosophy, since theology cannot provide methodology for specific sciences, cannot, without the mediation of philosophy, evaluate scientific theories. Also, the theologian is not free in his own reflections, even if he exhibits creative spontaneity, because it must necessarily be rooted in a certain tradition. Utopian are the hopes of Catholic, Orthodox and Protestant theologians that theology with the end of the modern era can again qualify for the status of meta-science and evaluate the achievements of all sciences, especially humanitarian ones.

A Conversation with Jacques Derrida about Heidegger

2021 ◽  
Vol 43 (1) ◽  
pp. 1-61
Keyword(s):  
Jacques Derrida ◽  
Ontological Difference ◽  
The Status

This 1986 conversation with Jacques Derrida about Heidegger offers Derrida at his most disarmed and tentative, venturing into areas of Heidegger's thought that he was “the least sure about” around the mid 1980s. Topics discussed include the status of the question, technology, animality, the problem of life, epochality, the ontological difference, as well as a brief but poignant discussion on how to avoid future Holocausts.

scholarly journals God Without God: A Divine Limit to “The Phenomenon”

Phainomenon ◽  
2017 ◽  
Vol 26 (1) ◽  
pp. 195-215
Author(s):  
Jodie McNeilly-Renaudie
Keyword(s):  
Religious Belief ◽  
Edmund Husserl ◽  
Husserlian Phenomenology ◽  
Philosophical Discourse ◽  
Theological Turn ◽  
Critical Commentary ◽  
The Status ◽  
Bona Fide ◽  
Religious Nature ◽  
Idea Of God

Abstract The background concern of this paper is the well-rehearsed debate on the “theological turn” (or “veerings”) in French Phenomenology that was ignited by Dominique Janicaud some 25 years ago in his vociferous critique of several leading French thinkers. It also responds to subsequent contestations against Janicaud by numerous scholars defending these thinkers radicalising of phenomenology in their attempts to account for what Emanuel Levinas had “stirred up in the phenomenological field” by re-posing the question of the philosophical status of the idea of God. What is pivotal to Janicaud in his exclusionary critique and drawing of phenomenological boundaries is to hold dearly to the method as Edmund Husserl intended. In doing so, only describable phenomena that appear (or are logically subtended to appear) provide the litmus for a bona fide phenomenology. In opening and broadening the method to include experiences of a transcendent, religious nature as the French thinkers do, orthodox Husserlian thinking places these projects into question. The purpose of this paper is to question these post-Husserlian thinkers with a more faithful reading of Husserl. I analyse three key areas to suggest a ‘divine limit’ to phenomena: first, the concept of “the phenomenon” as developed in Husserl’s project; second, the ‘status of the idea of God’ in Husserl’s writings; and third, the relevant philosophical discourse on God that emerges from the Janicaud-led debate through critical commentary on the phenomenology of the “inapparent”. As a consequence, God is argued to be a divine limit to Husserlian phenomenology, but not religious belief itself.

Sign in / Sign up

Export Citation Format

Share Document