Entretien d’Emmanuel Faye avec Philippe Lacoue-Labarthe, Pascal Ory, Jean-Édouard André, Bruno Tackels dans “ Tout arrive ”, émission de Marc Voinchet, le 9 mai 2005 à France Culture :


Marc Voinchet (M.V.) : Bonjour Emmanuel Faye. Dans un instant, nous parlerons avec vous de votre livre. Autour de vous, je le rappelle, Philippe Lacoue-Labarthe. Faut-il rappeler qui est Philippe Lacoue-Labarthe ? Un de nos grands philosophes français qui, souvent, participe à “ Tout arrive ” et à d’autres émissions. Notamment philosophe, Philippe Lacoue-Labarthe, vous nous le direz, est un heideggerien avec une sorte de distance, qui publie, traduit Heidegger. Mais vous ne faites pas partie de ceux qui refusent le dialogue avec ceux qui disent que Heidegger, au fond, ne serait peut-être plus du tout à étudier si je reprends la thèse finale de Emmanuel Faye.


Philippe Lacoue-Labarthe (P.L.L.) : Sauf que cette thèse-là, je la trouve vraiment contestable !.. On en reparlera.

The rest in pdf

(Via)

Détours: Je dois d’abord vous demander pourquoi L’Absolu littéraire et pourquoi vous avez senti le besoin d’écrire ce livre à la fin des années ‘70 ?

Philippe Lacoue-Labarthe: La fin des années ‘70 c’est le moment où le livre a été publié. Le projet, quant à lui, était plus ancien. Déjà le numéro 21 de Poétique (1975), dont Gérard Genette m’avait confié la direction, réservait, sous le titre très général de Littérature et Philosophie, une large place à la problématique du romantisme d’Iéna. Il s’agissait en réalité d’un viel intérêt. La racine du projet était double.

Il y avait tout d’abord que Jan-Luc Nancy et moi, pour des raisons qu’il serait trop long d’exposer ici, avions concentré l’essentiel de notre travail depuis le début des années ‘70 sur Nietzsche, sur le “premier Nietzsche”. En traduisant ou retraduisant, en allant voir ce qui se passait du côté de l’enseignement de Nietzsche, en interrogeant les présupposés d’un livre comme La Naissance de la tragédie, nous nous sommes aperçus qu’il n’y avait pas seulement un arrière-fond philosophique ou métaphysique, comme Heidegger l’avait magistralement fait venir au jour, mais toute une réélaboration de thèmes ou de motifs venus de la “théorie littéraire” du romantisme ou du pararomantisme. Nietzsche nous est apparu assez largement tributaire du romantisme sur lequel Heidegger, il ne faut pas l’oublier, a très peu insisté. Cela nous a conduit naturellement à vouloir en savoir un peu plus, à lire ou à relire les textes majeurs. c’est le moment où Nancy a entrepris la traduction du Cours préparatoire d’Esthétique de Jean Paul, réputé intraduisible. C’est aussi le moment où je me suis surpris à travailler sur la Lucinde de Friedrich Schlegel qui apparemment n’intéressait pas grand monde.

The rest

This yet another sad loss for Continental Philosophy. 

This is the obit from Le Monde:

Le philosophe Philippe Lacoue-Labarthe est mort dans la nuit du 27 au 28 janvier, à l’âge de 66 ans, à Paris, où il était hospitalisé. Ceux qui l’ont connu n’oublieront pas l’intensité de sa présence, de son regard, de son écoute, sa grande générosité, et cette manière qu’il avait de s’exposer sans réserve, comme si l’essentiel était en jeu à chaque fois.

Né le 6 mars 1940 à Tours, il étudie la philosophie à Bordeaux, tout en militant dans une mouvance d’extrême gauche proche des situationnistes.
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On behalf of the newly formed Comparative Continental Philosophy Circle, I invite you to participate in our second annual meeting on April 13 and14 in Seattle. The CCPC will sponsor a journal (Per se: Journal of Comparative &Continental Philosophy) and plans a book series on comparative andcontinental topics, especially those topics that serve as bridges between the Asian and Continental traditions.  We are open to othertraditionssuch as the African traditions as well.

In addition, our scope is wide and encompasses other disciplines beyond philosophy such as literature, critical theory, art history,aesthetics, and so forth. Please encourage anyone who may be potentiallyinterested to submit a proposal.

The CCPC was formally known as the Georgia Continental Philosophy Circle (GCPC), which met regularly from 1995-2006.  The GCPC began from adesire to expand and experiment with the content, methods, and environment of the philosophical forum; it was not founded in hostility to moreestablishedpractices of philosophy, but was born out of a love of philosophy, and this love drove us to continue to explore a more robust range of philosophical discourses. The CCPC is the latest mutation of this desire.

Details of our next meeting are:

April 13 and 14, 2007
Seattle University
Seattle, Washington, USA

We are a small, open, congenial, and discussion-driven philosophy Circle. We are inviting papers and presentations on any aspect ofComparativephilosophy, Continental philosophy, and/or bridges between them. Presentations will be considered for publication in our new journal.

Send abstracts, papers, or inquiries by March 1, 2007 to:

- Dr. Jason M. Wirth (Seattle University): wirthj@seattleu.edu
- Dr. David Jones (Kennesaw State University):djones@ksuweb.kennesaw.edu
- Dr. Michael Schwartz (Augusta State University): mscwart@aug.edu

On behalf of my fellow CCPC officers, Michael Schwartz and Jason Wirth, we look forward to welcoming you to the beautiful city of Seattle and acongenial conversation on a variety of topics in comparative andcontinental philosophy.

TOC 

Ruth Abbey — Back toward a Comprehensive Liberalism?: Justice as Fairness, Gender, and Families

Stephen Salkever — Whose Prayer?: The Best Regime of Book 7 and the Lessons of Aristotle's Politics

Ben Fine — Eleven Hypotheses on the Conceptual History of Social Capital: A Response to James Farr

James Farr — In Search of Social Capital: A Reply to Ben Fine

Shadia B. Drury — Leo Strauss and the American Imperial Project

Steven B. Smith — Drury's Strauss and Mine

Shadia B. Drury — Reply to Smith

David Janssens — Review: Leo Strauss and the Theologico-Political Problem

Cricket Keating — Relationality and the Politics of Resistance

Lori Marso — Embodied Political Subjects

Michael T. Gibbons — Social Theory as Jeremiad

This is a pdf of Heidegger's Nietzsche (in german)

Very large file (58mb). Link

(h/t: pdfetc) 

From SEP, a new entry on Levinas 

Levinas's philosophy has been called ethics. If ethics means rationalist self-legislation and freedom (deontology), the calculation of happiness (utilitarianism), or the cultivation of virtues (virtue ethics), then Levinas's philosophy is not an ethics. Levinas claimed, in 1961, that he was developing a “first philosophy.” This first philosophy is neither traditional logic nor metaphysics, however.[1] It is an interpretive, phenomenological description of the rise and repetition of the face-to-face encounter, or the intersubjective relation at its precognitive core; viz., being called by another and responding to that other. If precognitive experience, that is, human sensibility, can be characterized conceptually, then it must be described in what is most characteristic to it: a continuum of sensibility and affectivity, in other words, sentience and emotion in their interconnection.[2]

This entry will focus on Levinas's philosophy, rather than his Talmudic lessons (see the bibliography) and his essays on Judaism (notably, Difficult Freedom: Essays on Judaism, 1963). Levinas's philosophical project can be called constructivist. He proposes phenomenological description and a hermeneutics of lived experience in the world. He lays bare levels of experience described neither by Husserl nor by Heidegger. These layers of experience concern the encounter with the world, with the human other, and a reconstruction of a layered interiority characterized by sensibility and affectivity.

Pli invites submissions for the next volume (Volume 19) which will be concerned with the notions of sense and nonsense.

'The pendulum of the mind alternates between sense and nonsense, not between right and wrong.' — Carl Jung, Memories, Dreams, Reflections

'In order to be able to draw a limit to thought, we should have to find both sides of the limit thinkable (i.e. we should have to be able to think what cannot be thought). It will therefore only be in language that the limit can be drawn, and what lies on the other side of the limit will simply be nonsense.' — Ludwig Wittgenstein, Tractatus Logico-Philosphicus

'Philosophy must be ontology, it cannot be anything else; but there is no ontology of essence, there is only an ontology of sense.' — Gilles Deleuze, Review of Logic and Existence

The question of the nature of sense, it's genesis, its limits, and its relationship with its ever-present other, nonsense, is a question that connects a wide range of thinkers and traditions. Whether approached from a literary, psychoanalytic, structuralist, logical, or eminently philosophical perspective, the notion of sense occupies a unique role in philosophical discourse. In a time when philosophy is turning back from its linguistic turn, what new opportunities do sense and nonsense still hold? Can there be a truly ontological account of sense? This issue will be concerned with these problems. We would particularly welcome papers on literary authors, the Stoics, Hegel, Nietzsche, Derrida, Blanchot, Nancy, Merleau-Ponty, Wittgenstein and Deleuze.

Examples of topics that could be covered by papers are:

"After Hiroshima: Collective Memory, Philosophical Reflection and World Peace"

ISUD 7th World Congress International Society for Universal Dialogue (ISUD)Hiroshima (Japan)1-5 June 2007

The International Society for Universal Dialogue invites toits seventh World Congress. The Society hopes to stimulate philosophical reflection and discussion on topics related toits central themes of collective memory and world peace.Mindful of the event and setting of Hiroshima, the ISUD encourages papers that address questions concerning suffering, trauma, war, nonviolence, justice, internationalrelations, genocide, human rights, nuclear power, international law, humanitarianism, reparation, andforgiveness. Papers on other related subjects are welcome, as are non-western, continental, or analytic philosophicalperspectives. (All conference papers will be in English. (An international jury will award monetary prizes to selectpapers at the Congress.) Papers presented at the Congress will be published in the ISUD proceedings.
Contact:
Prof. Ignatius Bambang Sugiharto
Faculty of Philosophy
Parahyangan Catholic University
Jl.Nias 2
Bandung 40117
Indonesia
Email: ignatiussugiharto@yahoo.com
Web: http://www.isud.org