Techniczna konstrukcja/odkrywanie prawd (1): odkrycie Talesa i miary średniowieczne

Writing about the relationship between Martin Heidegger’s philosophy and Marxist philosophy, Jean Beaufret states (after Hegel) that it was in Descartes philospohy that the very essence of truth was resolved in a new way. I interpret it as follows: it is not statement mainly about the fact that its content – what is considered to be true – has changed. This has been changing many times, depending on time and place. What has changed is the truth itself; what (and why) is considered true; by what means truth spreads and reproduces. So I am less interested in what the Truth is - in itself, in its essence (especially that it seems to be historically changeable) - or (making distinction) what are those different truths (modern or not; that what is currently true or considered as such). I am going to focus here on this very resolution: how Truth was (re-)constructed, how one discovers/constructs truths and what conditions they must fulfill according to given Truth. It is a two-part text, and this is first part.

Sobre o sentido do humanismo em Martin Heidegger

Este trabalho tem por objetivo investigar o sentido originário para o fundamento do conceito de “humanismo” na carta de Martin Heidegger a Jean Beaufret intitulada Carta sobre o humanismo (1946). A partir da exposição do pensamento e do arcabouço conceitual-argumentativo de Heidegger na referida obra, o trabalho consistirá em determinar o sentido mais amplo da mesma inserido no contexto da história da metafísica, bem como o sentido mais radical e profundo de humanismo para uma compreensão originária de sua significação, abandonando uma compreensão tradicional de humanismo que remonta a um sentido ôntico da existência humana. O trabalho apresenta uma explanação da originalidade do conceito em questão sob a luz grega presente no pensamento de Heidegger.

Between Two Forms of the Unavowable

Relates an episode concerning Heidegger scholar Jean Beaufret and an anti-semitic remark. Blanchot’s concern to protect his friend Emmanuel Levinas, and his recent links to Jacques Derrida, are in evidence.

Order and Disorder in Nietzsche’s Thought

In July 1964, a major five-day conference on Friedrich Nietzsche took place at the Royaumont Abbey just north of Paris. Organized by Gilles Deleuze, with input from Jean Wahl, Deleuze invited presentations from both younger philosophers like Michel Foucault and Gianni Vattimo, as well as from distinguished senior philosophers, including Jean Wahl, Jean Beaufret, Karl Löwith, and Gabriel Marcel. Wahl’s presentation characteristically focused on Nietzsche as an irreducibly contradictory thinker in whom conflicting states coexist in a tension without resolution, in which order is imposed even as chaos is affirmed. In his talk and in the discussion which follows, one gets a good sense of how Wahl approached Nietzsche’s thought and how Nietzsche’s thought was a fundamental resource for Wahl throughout his career.

»V noči sijoča, krog zemlje blodeča tuja luč«: o človeku in kozmosu pri Parmenidu

Verz v naslovu tega teksta v Diels-Kranzovi izdaji predsokratikov nastopa kot štirinajsti od devetnajstih ohranjenih fragmentov Parmenidove pesnitve. Navadno se bere »astronomsko«, kot opažanje o gibanju in svetlobi meseca. Vendar Jean Beaufret pravi, da se tu »blešči eden izmed najlepših verzov grškega jezika – predsokratska mesečina, sijoča ostalina neke pohabljene celote«. Na Beaufretovo trditev se opira teza tega teksta: Parmenidov verz je hkrati mo- goče brati tudi »pesniško«, sledeč Parmenidovi navezavi »tuje luči« (allótrion phôs) na Homerjevega »tujega človeka« (allótrios phós), in sicer kot gnomo o človeku.

Beaufret, Beckett, and Heidegger: The Question(s) of Influence

This essay provides Beckett studies with biographical information, collated from a number of sources, regarding Beckett's friend and initial philosophy mentor, Jean Beaufret. Further, based on the new context these details provide, the essay posits that Beckett was familiar with Heidegger's philosophy and that his post-war aesthetics are, in part, a response to both Beaufret and Heidegger.

¿Ética en Heidegger? Una pregunta inquietante

The author of this essay wants to speak about three subjects that are not normally associated with each other, but which —as he hopes to show it although briefly— are intimately related and interwoven: personal life of the thinker, ethics and ontology. It is important to understand the circumstances of the life of Heidegger at 1946, when Der Brief über den Humanismus (Letter About the Humanism) was born by means of the three questions formulated by the now well known french philosopher Jean Beaufret. Neither completely ignorant about all “not philosophical” affair nor exaggerate her purport. The first one is a question about the present possibility or humanism; the second one is a query to quest the rapport among ethics and ontology, and the las one inquires for what kind of adventures is the philosophy. The point at issue is that Heidegger points out what is in force today: on the one hand, the entirely possibility of make an ethics in the terms and basis of traditional ontology and philosophy; on the other hand, the exigency or necessity of formulate in our time a disquieting question (maybe provoker) Why don’t we write an ethics? When do we write ethics? The fundamental idea of Heidegger is not to demand philosophy too much anymore and put the man in his place. For this reason, we can reach a conclusion that looks like a badge: ethics, at least possible; moral solicitude, as soon as possible!