SYMPOSIUM
Canadian Journal of Continental Philosophy
Revue canadienne de philosophie continentale

Volume 13 Issue Number 2 Fall 2009
Volume 13 Numéro 2 Automne 2009

Table of Contents/Table des matières

Articles

Foucault et Taylor sur la vérité, la liberté et l’identité subjective. Le vouloir-dire-vrai dans la parrêsia, VALÉRIE DAOUST

Deleuze’s Post-Critical Metaphysics, ALISTAIR WELCHMAN

Nietzsche as a Reader of Wilhelm Roux, or the Physiology of History, LUKAS SODERSTROM

Hume et Bergson, une pratique de la méthode chez Deleuze. Réflexions pour une éthique de la lecture, RENÉ LEMIEUX

The Threat of Givenness in Jean-Luc Marion: Toward a New Phenomenology of Psychosis, JOSEPH CAREW

Book Panel/Table-ronde

Bernhard Radloff’s Heidegger and the Question of National Socialism: Disclosure and Gestalt, GRAEME NICHOLSON, TOM ROCKMORE AND BERNHARD RADLOFF
Étude critique/Review Essay

Michel Foucault : Le Gouvernement de soi et des autres et Le Courage de la vérité, ALAIN BEAULIEU

Technology, Time, and the Political.
Modernity and memory from Heidegger to Stiegler.

One Day Workshop in continental philosophy
at Michigan State University

Saturday, October 3

Description:

Time and memory are predominate themes throughout Continental Philosophy. This workshop begins with Heidegger’s meditations on historical time and existence and connects them to contemporary discussions on technology and the political, looking closely at Bernard Stiegler’s thesis in “Technics and Time” that technics is not the result but the condition of human life and its cultural evolution. In addition, Jean-Luc Nancy’s reflections on world and globalization, as well as Philippe Lacoue-Labarthe’s reflections on Heidegger will be addressed. The workshop will problematize these connections through David Barison and Daniel Ross’ documentary film “The Ister,” which deals with the problem of technology in connection with Heidegger’s interpretation of Hölderlin’s poem “The Ister,” and features Nancy, Lacoue-Labarthe, and Stiegler. Of special concern are questions about how technology mediates, determines, and narrates human existence, social life, creativity, history, and the environment. The film will be featured during the workshop followed by brief introductions and extended discussions. More information about “The Ister” can be found at http://www.theister.com.

The Ister:

At the height of WWII, one of the most influential philosophers of the twentieth century delivered a series of lectures on a poem about the Danube river, by one of Germany’s greatest poets. In 1936 Heidegger spent the summer semester lecturing on the poetry of Friedrich Hölderlin. He focused on a poem about the Danube known as “The Ister.” Rather than an esoteric retreat into the world of poetry, Heidegger’s lectures were a direct confrontation with the political and cultural chaos facing the world in 1942. The film The Ister takes up some of the most challenging paths in Heidegger’s thought, as it journeys from the mouth of the Danube river in Romania to its source in the Black Forest in Germany. However controversial Heidegger continues to be, his thought remains alive in the work of some of the most remarkable thinkers and artists working today. Three of these conduct our voyage upstream along the Danube: Philippe Lacoue-Labarthe, Jean-Luc Nancy, and Bernard Stiegler. The film presents an extended reflection on how technology, time, and modernity are interconnected and how human reality can no longer be understood without the inclusion of technics.

Website: http://www.msu.edu/~lotz/modernityworkshop2009

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Review of Heidegger’s Early Philosophy: The Phenomenology of Ecstatic Temporality

For James Luchte, Heidegger’s early philosophy is the phenomenology of ecstatic, original temporality as it develops in the years 1924 to 1929. Basing his text on the three components of the phenomenological method — reduction, destruction, and construction — Luchte divides his study into three distinct yet overlapping parts — Heidegger would call them equiprimordial ‘parts’: the [original] Phenomenon, the Destruktion, and the Topos [= building site] of ecstatic temporality. By way of a contrast with Husserl’s phenomenology, Part 1 eventually pinpoints Heidegger’s ‘phenomenological’ reduction quite precisely in “moments of vision, truth events, radical breaks amid system, eruptions: revolution, poetry, art and events of questioning” (47, 59). These moments “breach” our everyday familiarity of being, suspend the normality of our matter-of-fact existence — what Husserl dubbed the “natural attitude” — and disclose our unique being-t/here in the full finitude of its original temporality. We thus come “to ‘know ourselves’ as an ‘event’ amid a world” into which we have been thrown (48).

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Many of the philosophers commonly described as “existentialist” have made original and decisive contributions to aesthetic thinking. In most cases, a substantial involvement in artistic practice (as novelists, playwrights or musicians) nourished their thinking on aesthetic experience. This is true already of two of the major philosophers who inspired 20^th century existentialism: Søren Kierkegaard and Friedrich Nietzsche. For reasons of space, however, this entry is restricted to 20^th century thinkers who at one point or another accepted the tag “existentialist” as an accurate characterisation of their thinking, and who have made the most significant contributions to aesthetics: Albert Camus, Simone de Beauvoir, Gabriel Marcel, Maurice Merleau-Ponty and Jean-Paul Sartre.

The rest

Several parts to this series, currently Part 4.

TOC (open access)

La notion de Weltanschauung : généalogie d’un concept et d’un processus
ÉLODIE BOUBLIL
Inter et Inter: A Report on the Metamorphosis of an Actress
ISOBEL BOWDITCH
Spirit and/or Flesh: Merleau-Ponty’s Encounter with Hegel
DAVID STOREY
Les objets intentionnels – à la frontière entre les actes et le monde
MARIA GYEMANT
Est-il possible de dire l’éthique de la proximité? Contribution au dossier Kierkegaard – Levinas
DOMINIC DESROCHES
The “Inversions” of Intentionality in Levinas and the Later Heidegger
ADAM KONOPKA

Charles Guignon reviews S. J. McGrath, Heidegger: A (Very) Critical Introduction

S. J. McGrath’s trim little book offers us an overview of Heidegger’s life-work, with special emphasis on his political activities and his relationship to theology. The book is part of a religious series originating from the Centre of Theology and Philosophy, and McGrath is up front in announcing that he is a Christian humanist and a personalist. Though he is highly impressed by Heidegger (this is his second book on the subject), his religious commitments incline him to be “very” critical of Heidegger. The book is divided into five chapters. After a short introduction, there are chapters on phenomenology, ontology, axiology, and theology, with a brief conclusion on “Why I Am Not a Heideggerian.”

Rest of the review

A review of Critique and Disclosure: Critical Theory between Past and Future by Fred Dallmayr:

The fate of reason today hangs in the balance. This is no small matter. Ever since its historical beginnings, reason or rationality has been the central focus and point of honor of Western modernity — a focus enshrined in Descartes’ cogito, Enlightenment rationalism, and Kantian (and neo-Kantian) critical philosophy. The result of this focus was an asymmetrical dichotomy: separated from the external world of “matter” (or nature), the cogito assumed the role of superior task master and overseer — a role fueling the enterprise of modern science and technology. During the past century, the edifice of Western modernity has registered a trembling, due to both internal and external contestations. Subverting the modern asymmetry, a host of thinkers – with views ranging from American pragmatism to European life philosophy and phenomenology — have endeavored to restore pre-cognitive “experience” (including sense perception and affect) to its rightful place. In the context of French “postmodernism,” a prominent battle cry has been to dislodge “logocentrism” (the latter term often equated with anthropocentrism). In the ambiance of recent German philosophy, the battle lines have been clearly marked: pitting champions of modern rationalism, represented by Jürgen Habermas, against defenders of experiential “world disclosure,” represented by Martin Heidegger. In his book, Nikolas Kompridis endeavors to shed new light on this controversy, with the aim not so much of bringing about a cease fire but of providing resources for arriving at better mutual understanding.

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Franz Rosenzweig (1886-1929) ranks as one of the most original Jewish thinkers of the modern period. As a historian of philosophy, Rosenzweig played a brief but noteworthy role in the neo-Hegelian revival on the German intellectual scene of the 1910s. In the years immediately following the First World War, he sought to bring about the “total renewal of thinking” through a novel synthesis of philosophy and theology he named the “new thinking.” Rosenzweig’s account of revelation as a call from the Absolute other helped shape the course of early 20th-century Jewish and Christian theology. His reflections on human finitude and on the temporal contours of human experience made a lasting impact on 20th-century existentialism; and his account of dialogue presented the interpersonal relation between “I” and “You” as both constitutive of selfhood and as yielding redemptive communal consequences. Rosenzweig engaged in two major works of translation, most notably the German translation of the Bible in which he collaborated with Martin Buber. He founded a center for Jewish adult education in Frankfurt—the Lehrhaus—which attracted the most important young German-Jewish intellectuals of its time, and which is still held up today as a model for educational programs of its type.

Link

1.  Editorial: In this Issue of KRITIKE: An Online Journal of Philosophy – The Editor

Featured Essay:

2. To Build or to Destroy?  The Philippine Experience with Walls and a Southeast Asian Perspective – Ranhilio Callangan Aquino

Articles:

3. Some Useful Lessons from Richard Rorty’s Political Philosophy for Philippine Postcolonialism – F. P. A. Demeterio

4. Adorno, Obama, and Empire: Reflections on the U.S. Presidential Election and the Next President – Lukas Kaelin

5. Heidegger, Hegel, Marx: Marcuse and the Theory of Historicity – Jeffry V. Ocay

6. Derrida’s Turn to Franciscan Philosophy – Marko Zlomislic

7. Deconstruction and the Transformation of Husserlian Phenomenology – Chung Chin-Yi

8. Toward a Return to Plurality in Arendtian Judgment – Jack E. Marsh Jr.

9. Mistaking Judgments of the Agreeable and Judgments of Taste – Francis Raven

10. The Limits of Misogyny: Schopenhauer, “On Women” – Thomas Grimwood

11. Haecceitas and the Question of Being: Heidegger and Duns Scotus – Philip Tonner

12. Kong Zi on Good Governance – Moses Aaron T. Angeles

13. The Problem of the Inefficacy of Knowledge in Early Buddhist Soteriology – Ryan Showler

The Melbourne School of Continental Philosophy is pleased to announce its program for the 2009 Summer School.
Location: 1888 Building, University of Melbourne.
Enrol at http://www.mscp.org.au

Week 1 January 26 – 30
11am – 1pm: Foucault and Hadot: Philosophy as a Way of Life (Ashley Woodward)
2pm – 4pm: History of Philosophy IV: Medieval Philosophy, Part 2 (Late Medieval Era) (Ian Weeks)

Week 2 February 2 – 6
11am – 1pm: Environmental Political Theory from Spinoza to Negri (Kate Noble)
2pm – 4pm: History of Philosophy V: Rationalism (Jon Roffe)
Monday and Wednesday, 6 – 8.30pm: Global Warming: Politics and Science in Troubled Times (Cameron Shingleton)

Week 3 February 9 – 13
11am – 1pm: Deleuze’s Logic of Sense: A Critical Introduction (James Williams)
2pm – 4pm: Heidegger’s Being and Time (James Garrett)
Monday and Wednesday, 6 – 8.30pm: Global Warming: Politics and Science in Troubled Times (Cameron Shingleton)

Week 4 February 16 – 20
11am – 1pm: On Slavoj Zizek’s Political Theory, or: Would You Like A Politics With That? (Matthew Sharpe)
2pm – 4pm: Dialectics of Enlightenment (Bryan Cooke)
Monday and Wednesday, 6 – 8.30pm: Global Warming: Politics and Science in Troubled Times (Cameron Shingleton)

For further information and enrollment please visit our website: http://www.mscp.org.au

Heidegger is not interested in works of art as expressions of the vision of a creator, nor is he interested in them as the source of aesthetic experiences in a viewer. He holds that “Modern subjectivism … immediately misinterprets creation, taking it as the self-sovereign subject’s performance of genius” and he also insists that “aesthetic experience is the element in which art dies.” Rather, for Heidegger, an artwork is a thing that, when it works, performs at least one of three ontological functions. It either manifests, articulates or reconfigures the style of a culture from within the world of that culture. It follows that, for Heidegger, most of what hangs in museums, what is admired as great works of architecture, and what is published by poets, were never works of art, a few were once artworks but are no longer working, and none are working now. To understand this counter-intuitive account of art, we have to begin by reviewing what Heidegger means by world and being. . . .

Download the paper here: http://socrates.berkeley.edu/~hdreyfus/189_f08/pdf/Heidegger%20OWA%20sept13_08.pdf.

Via Philosophy’s Other

TOC

The ego, the Other and the primal fact — Toru Tani

Husserl’s transcendental philosophy and the critique of naturalism — Dermot Moran

Some differences between Kant’s and Husserl’s conceptions of transcendental philosophy — Thomas J. Nenon

Heidegger in Mexico: Emilio Uranga’s ontological hermeneutics — Carlos Alberto Sanchez

A non-Bergsonian Bachelard — Jean François Perraudin

Laughing at finitude: Slavoj Žižek reads Being and Time — Thomas Brockelman

Ricoeur and the pre-political — Farhang Erfani and John F. Whitmire

Edited by Francois Raffoul and David Pettigrew, French Interpretations of Heidegger: An Exceptional Reception

From the publisher’s site:

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.

Click here for Table of Contents

Perspectives on Heidegger

MATHESON RUSSELL: Phenomenological Reductionin Heidegger’s Sein und Zeit: A New Proposal

KRZYSZTOF ZIAREK: The Return to Philosophy? Or:Heidegger and the Task of Thinking

JANET DONOHOE: The Place of Tradition: Heidegger and Benjamin on Technology and Art

LIN MA: The Mysterious Relations to the East

TANJA STAEHLER: Unambiguous Calling? Authenticity and Ethics in Heidegger’s Being and Time

PATRICK O’CONNOR: There is no World Without End (Salut):Derrida’s Phenomenology of the Extra-Mundane

Josefina Ayerza
To resume again…
http://www.lacan.com/lacinkXXXII1.html

Jacques-Alain Miller
A Reading of the Seminar From an Other to the other IV
http://www.lacan.com/lacinkXXXII2.html

Jacques-Alain Miller
The Other Side of Lacan
http://www.lacan.com/lacinkXXXII3.html

Alain Badiou
The Son’s Aleatory Identity in Today’s World
http://www.lacan.com/lacinkXXXII4.html

Lilia Mahjoub
The Image in the Fantasy
http://www.lacan.com/lacinkXXXII5.html

Massimo Recalcati
Madness and Structure in Jacques Lacan
http://www.lacan.com/lacinkXXXII6.html

Jean-Luc Nancy
Strange Foreign Bodies
http://www.lacan.com/lacinkXXXII7.html

Slavoj Zizek
Why Lacan Is Not a Heideggerian
http://www.lacan.com/lacinkXXXII8.html

Josefina Ayerza
Cecily Brown, Doug Aitken
http://www.lacan.com/lacinkXXXII9.html

TOC:

Measure-taking: meaning and normativity in Heidegger’s philosophy — Steven Crowell
The destiny of freedom: in Heidegger — Hans Ruin
On Simmel’s conception of philosophy — Turo-Kimmo Lehtonen, Olli Pyyhtinen
Collective self-legislation as an Actus Impurus: a response to Heidegger’s critique of European nihilism — Hans Lindahl
Phantom of consistency: Alain Badiou and Kantian transcendental idealism — Adrian Johnston
DeLanda’s ontology: assemblage and realism — Graham Harman

Link

The International Journal of Philosophical Studies (IJPS) is pleased to announce free access to the 5 most read articles from volume 15 (2007).

Phenomenology of ‘Authentic Time’ in Husserl and Heidegger — Klaus Held

Biolinguistic Explorations: Design, Development, Evolution — Noam Chomsky

Sartre and Bergson: A Disagreement about Nothingness — Sarah Richmond

Perception, Judgment and Individuation: Towards a Metaphysics of Particularity — Andrew Benjamin

Perception of Duration Presupposes Duration of Perception – or Does it? Husserl and Dainton on time — Dan Zahavi

Maria Baghramian
School of Philosophy
UCD Dublin
http://www.ucd.ie/philosophy/staff/baghramian_maria.htm
Editor: International Journal of Philosophical Studies Taylor and Francis
http://www.tandf.co.uk/journals/routledge/09672559.html