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The Equating of the Unequal
This is an English translation of Waldenfels' German essay: Equality and inequality are basic elements of law, justice and politics. Equality integrates each of us into a common sphere by distributing rights, duties and chances among us. Equality turns into mere indifference as far as we get overintegrated into social orders. When differences are fading away experience loses its relief and individuals lose their face. Our critical reflections start from the inevitable paradox of making equal what is not equal. In various ways they refer to Nietzscheâs concept of order, to Marxâs analysis of money, to LeÌvinasâs ethics of the Other, and to novelists like Dostoevsky and Musil. Our critique turns against two extremes, on the one hand against any sort of normalism fixed on functioning orders, on the other hand against any sort of anomalism dreaming of mere events and permanent ruptures. Responsive phenomenology shows how we are confronted with extraordinary events. Those deviate from the ordinary and transgress its borders, without leaving the normality of our everyday world behind. The process of equalizing moves between the ordinary and the extraordinary. What makes the difference and resists mere indifference are creative responses which are to be invented again and again
Attention suscitée et dirigée
Il est Ă©vident que lâattention ne fait pas partie des grands thĂšmes de la philosophie occidentale en tant que celle-ci sâoccupe de lâĂȘtre, du temps, de lâespace, de la libertĂ© ou du sujet. Une telle rĂ©serve donne Ă penser. Il me semble quâelle sâexplique par quelques points faibles, inhĂ©rents aux interprĂ©tations traditionnelles. PremiĂšrement, lâattention se rĂ©duit Ă une Ă©tape prĂ©paratoire, Ă une double fonction : il faut ouvrir les yeux et dresser les oreilles, et le reste viendra. DeuxiĂšmeme..
Paul RicĆur: Raconter, se souvenir et oublier
This excerpt by Bernhard Waldenfels is from the second part of his book, Sociality and Otherness â Modes of Social Experience (SozialitĂ€t und AlteritĂ€t â Modi sozialer Erfahrung (Berlin, Suhrkamp, 2015), 363-85), where he tests and further pursues his theory of responsiveness through a series of debates with Husserl, SchĂŒtz and Gurwitsch, Searle, Castoriadis, Foucault, and RicĆur. In his discussion of the latterâs work, he focuses on the themes of memory and forgetting, primarily in Time and Narrative and Memory, History, Forgetting. The text is divided into four sections. In the first two, Waldenfels revisits RicĆurâs arguments which he insists did not sufficiently attend to the importance of forgetting in narratives. In the last two, the author proposes a revision of the RicĆurian philosophy of forgetting under the heading of a responsive phenomenology. Both with and against RicĆur, Waldenfels considers forgetting as a pathos that forces us to respond.Ce texte de Bernhard Waldenfels est issu de la seconde partie de son livre SocialitĂ© et altĂ©ritĂ© â modes de lâexpĂ©rience sociale (SozialitĂ€t und AlteritĂ€t â Modi sozialer Erfahrung (Berlin, Suhrkamp, 2015), 363-85), oĂč lâauteur met Ă lâĂ©preuve et approfondit sa thĂ©orie de la responsivitĂ© Ă travers une sĂ©rie de dĂ©bats avec Husserl, SchĂŒtz et Gurwitsch, Searle, Castoriadis, Foucault et RicĆur. Dans sa discussion avec ce dernier, il insiste sur les thĂšmes du souvenir et de lâoubli, en prenant pour base Temps et rĂ©cit et La mĂ©moire, lâhistoire, lâoubli. Le texte se compose de quatre sections. Dans les deux premiĂšres, Waldenfels retrace les arguments de RicĆur en insistant notamment sur le manque dâimportance accordĂ© Ă lâoubli dans le rĂ©cit par RicĆur. Dans les deux derniĂšres, lâauteur propose une rĂ©vision de la philosophie ricoeurienne de lâoubli sous le signe dâune phĂ©nomĂ©nologie responsive. Ă la fois Ă partir de RicĆur et aussi contre lui, Waldenfels considĂšre lâoubli comme un pathos face auquel nous nâavons pas dâautre choix que rĂ©pondre
The Unconscious as the Alien
Through a comparison of the phenomenological motif of the alien and the psychoanalytic motif of the unconscious, a critique is advanced against Cartesian dualism, which recurs today in the natural sciences and in the split of the contemporary individual, divided between spirit and nature, the proper world and the alien world, the inner sphere and the outer sphere. It is a matter of thinking of an original subtraction, an absent presence that begins with ourselves, in a slippage that achieves no synthesis.Through a comparison of the phenomenological motif of the alien and the psychoanalytic motif of the unconscious, a critique is advanced against Cartesian dualism, which recurs today in the natural sciences and in the split of the contemporary individual, divided between spirit and nature, the proper world and the alien world, the inner sphere and the outer sphere. It is a matter of thinking of an original subtraction, an absent presence that begins with ourselves, in a slippage that achieves no synthesis
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