2024-03-29T05:53:03Z
http://jffp.pitt.edu/ojs/jffp/oai
oai:ojs.jffp.pitt.edu:article/472
2020-06-15T13:54:24Z
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How to Live? One Question and Six or Seven Life Lessons with Albert Memmi
Kelly, Debra
University of Westminster
Memmi’s work is every sense a “life project”: a coherent project pursued throughout his long life as an intellectual, but also as the member of a minority group as he has consistently reminded his readers. It is therefore a personal project that is intimately intertwined with the life experiences of an individual, yet has implications for understanding broader communities and societies. The implication – and sometimes the stated intention – is that this is a life project from which the individual concerned and others who read the work can learn something, at both private and public levels, concerning the functioning of human interactions. What then, does such an inventory of a lifetime of writing mean?
University Library System, University of Pittsburgh
2011-12-12 00:00:00
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Journal of French and Francophone Philosophy; Vol. 19 No. 2 (2011): Albert Memmi
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oai:ojs.jffp.pitt.edu:article/474
2020-06-15T13:53:35Z
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"110613 2011 eng "
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Toute décolonisation est une réussite: Les damnés de la terre and the African Spring
Alessandrini, Anthony C.
Kingsborough Community College – City University of New York
I’m certainly not alone in noting that the year 2011 brings, for those of us who are students of the work of Frantz Fanon, two different anniversaries. This year marks the fiftieth anniversary of the publication of Les damnés de la terre, Fanon’s final book and, for many, his most lasting achievement. But it also marks the fiftieth anniversary of Fanon’s death: he died, tragically young, on December 6, 1961, not long after the book’s publication. It is no exaggeration to say that Les damnés de la terre was composed by Fanon from his deathbed, and that he was well aware that he was racing death as he rushed to complete the manuscript, as his publisher François Maspero remarked, “in pitiful haste.” Fanon had managed to complete it by July, although, as he told a friend, “I should have liked to have written something more.” As David Macey notes in his indispensable biography, “Fanon did see copies of his last book, but for its first readers, Les damnés de la terre was a posthumous work.” The book and Fanon’s death thus come to us bound inextricably together, fifty years later.
So it would seem that we have an anniversary to celebrate (and in doing so, we would thus be celebrating the continuing relevance of a classic work, as this special issue intends us to do), but also a death to mourn. If I proceed to make a suggestion that will seem at first to be the height of perversity, let me preface it by saying that this suggestion is occasioned by what I believe to be Fanon’s greatest legacy, a legacy of unsparing intellectual and political commitment. For I want to begin by suggesting that this year brings us the mournful fact that fifty years on, Les damnés de la terre remains, in many ways, as relevant to our contemporary world as it was in 1961; but conversely, the anniversary of Fanon’s death offers us a cause for celebration.
University Library System, University of Pittsburgh
2011-06-13 00:00:00
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Journal of French and Francophone Philosophy; Vol. 19 No. 1 (2011): Frantz Fanon's Wretched of the Earth, Fifty Years Later
eng
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oai:ojs.jffp.pitt.edu:article/475
2020-06-15T13:53:35Z
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"110613 2011 eng "
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The New North African Syndrome: A Fanonian Commemoration
Gibson, Nigel C.
Emerson College
What better way to celebrate, commemorate, critically reflect on, and think through Fanon’s The Wretched of the Earth fifty years after its publication with a new North African syndrome: Revolution—or at least a series of revolts that continue to rock regimes across North Africa and the region. Fanon begins The Wretched writing of decolonization as a program of complete disorder, an overturning of order—often against the odds—willed from the bottom up. Without time or space for a transition, there is instead an absolute replacement of one “species” of humanity by another.
In periods of revolution, like the one we are experiencing today, such absolutes appear quite normal. Indeed, radical change becomes the “new normal” and the idea that revolutionary change is impossible is simply the rantings and ravings of the conservatives and reactionaries of the ancient regime.
Too long buried under the weight of the tomes of academic discourse, Fanon has been resuscitated by the new dawn of North African revolutions. To celebrate Fanon, the revolutionary, all of a sudden seems contemporary and pertinent, while the musings of the critics who consigned him to postcolonial oblivion seem out of touch. But rather than continuing the painstaking work of exhuming Fanon from the postcolonial burial site, let us turn a commemoration of Fanon into an event. Indeed, why assume that a commemoration of Fanon after fifty years is not critical? Moreover why begin a contemporary engagement with Fanon assuming a priori the limits of his thought?
Indeed, where to begin is a philosophic question. It is a question of “intention” as Edward Said puts it in one of his most radical and Vicoian works. Beginnings are revolutionary, implying return and repetition and, following Said, “a sort of historical dialectic that changes its character and meaning.” Vico, Said argues “said that the word human comes from root to bury” suggesting that “his humanistic philosophy” contained “elements of its own negation.”
University Library System, University of Pittsburgh
2011-06-13 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/475
Journal of French and Francophone Philosophy; Vol. 19 No. 1 (2011): Frantz Fanon's Wretched of the Earth, Fifty Years Later
eng
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oai:ojs.jffp.pitt.edu:article/476
2020-06-15T13:53:35Z
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"110613 2011 eng "
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Revolutionary in Counter-Revolutionary Times: Elaborating Fanonian National Consciousness into the Twenty-First Century
Gordon, Jane Anna
Temple University
One of the unique challenges of reading Les damnés de la terre (The Wretched of the Earth) today is that while it is an irredeemably revolutionary text, we live in a counter-revolutionary moment or in a global context that has tried very hard to discredit even the possibility of revolution. Fanon’s text does not only narrate the effective undertaking of an anti-colonial struggle—of what is required for people to identify the actual causes of their alienation and unfreedom and together to will their elimination—it also outlines the various, often dialectical challenges of restructuring a society from the bottom up. Guiding and evident in the latter is the flourishing of what Fanon suggestively called national consciousness. Elaborating its meaning and ongoing usefulness is the focus of this essay.
University Library System, University of Pittsburgh
2011-06-13 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/476
Journal of French and Francophone Philosophy; Vol. 19 No. 1 (2011): Frantz Fanon's Wretched of the Earth, Fifty Years Later
eng
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oai:ojs.jffp.pitt.edu:article/477
2020-06-15T13:53:35Z
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"110613 2011 eng "
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Corps à corps: Frantz Fanon's Erotics of National Liberation
Renault, Matthieu
University of Paris VII Diderot and University of Bologna
In this short essay, I will endeavour to show that Frantz Fanon’s well-known conception of struggles for national liberation is intimately linked to an erotics of liberation. This one takes its roots in a shift, or better a reversal, of theories of racism. As Etienne Balibar argues, “racism,” as a category, appears at mid 19th century, especially under the aegis of the UNESCO, as a break with the conceptions of “race,” considered to be a pure “myth” or “prejudice.” A better example of such an epistemological rupture is probably Sartre’s Antisemite and Jew and its motto: “the Jew is a man whom other men consider a Jew…it is the anti-Semite who makes the Jew.” In other words, race is nothing but the product of racism. The biological arguments that underlie the theories of race are “false” arguments inasmuch as they depend on ideological and/or psychological premises.
University Library System, University of Pittsburgh
2011-06-13 00:00:00
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Journal of French and Francophone Philosophy; Vol. 19 No. 1 (2011): Frantz Fanon's Wretched of the Earth, Fifty Years Later
eng
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oai:ojs.jffp.pitt.edu:article/478
2020-06-15T13:53:35Z
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"110613 2011 eng "
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To Dream of Fanon: Reconstructing a Method for Thought by a Revolutionary Intellectual
Prabhu, Anjali
Wellesley College
The half-century, which is the time that has elapsed since the publication of Wretched of the Earth, seems such a short period when one imagines its author in all his intellectual magnificence, his anguish, and the many details we all know of his short-lived reality. Dare one say, after the concept has long been declared “dead” that we imagine him as having been a live “author”? As I write this, the idea of various notable intellectuals and revolutionary movements could come to mind in order for them to serve as interesting comparisons as we discuss and remember Fanon, his analyses of the colonial aftermath, and his many predictions, both explicit and implicit. However, the “death” of the author is, in fact, as Barthes’ polemical essay showed, a premise that empowers the text in its full potentiality well beyond the deism by which the identity of the author becomes the authority. Here, the liberation of the text joins up the enunciation with its “content” so to speak, or in Barthes’ words, reveals how Fanon “made of his very life a work for which his book was a model.” It is from this idea that I wish to see Fanon as incomparable. The reason to do so does not stem from some esoteric form of admiration, but rather a conviction that Fanon’s narration itself is both indicative and exemplary of a process of thinking that, for me, remains unparalleled in theorizing the role of the intellectual. Such a conviction requires us to read beyond the content of Wretched and be “reborn” in the Barthesian sense as readers. In essence, it is to simply follow the way Fanon himself allows us to actually trace how he dreams of “the native” or “the people” and thus accomplishes an affective leap, arguably, more completely than any other intellectual. This reading is, thus, an invitation to dream – even momentarily – of Fanon.
University Library System, University of Pittsburgh
2011-06-13 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/478
Journal of French and Francophone Philosophy; Vol. 19 No. 1 (2011): Frantz Fanon's Wretched of the Earth, Fifty Years Later
eng
Copyright (c)
oai:ojs.jffp.pitt.edu:article/479
2020-06-15T13:53:35Z
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"110613 2011 eng "
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De Frantz Fanon à Edward Said: L’impensé colonial
Dayan-Herzbrun, Sonia
Université Paris Diderot-Paris 7
Un texte n’existe que dans la mesure où il est lu et ses différentes lectures contribuent à en montrer la richesse et l’intérêt. En France on a longtemps lu et on continue encore à lire Fanon, en particulier Les damnés de la terre, à la lumière de la préface que Sartre avait rédigée, à la demande de Fanon lui-même, après une rencontre et d’intenses discussions entre les deux hommes au printemps 1961 à Rome. Le premier chapitre des Damnés de la terre, intitulé “De la violence” avait été publié séparément dans les Temps Modernes, la revue dirigée par Jean-Paul Sartre, comme s’il s’agissait là de l’essentiel de ce livre. Il y a eu depuis beaucoup d’autres lectures de l’œuvre de Fanon, et en particulier de ce livre difficile et complexe. Je voudrais m’attacher, dans les pages qui vont suivre, à la lecture faite par Edward Said des textes de Fanon tout au long de sa carrière, à partir du moment, où, à la suite de la guerre de 1967 entre Israël et les pays arabes, et l’occupation de la Cisjordanie et de Gaza, ainsi que l’annexion de la partie Est de Jérusalem, Said va mêler intimement élaboration théorique et agir politique.
Il est d’autant plus intéressant, d’un point de vue français, de porter attention à cette lecture, que Fanon aussi bien que Said, sont largement marginalisés dans le champ intellectuel et universitaire. Ils sont l’un et l’autre le symptôme d’une tache aveugle dans la pensée française dominante, peu encline à analyser le phénomène colonial. Il ne s’agit pas seulement des lacunes de l’histoire coloniale, qui commence tout juste à se développer. Le regard porté par Frantz Fanon sur la colonisation française en Algérie est difficilement supportable dans un pays qui se veut la “patrie des droits de l’Homme” et des valeurs universelles, tout comme la mise en évidence du racisme dans la France des années 1950. Ce qui semble encore davantage difficile à admettre, c’est que la domination coloniale puisse concerner aussi les catégories intellectuelles, les productions de l’imaginaire, et la construction des subjectivités. Lors de la parution, en 1980, de la traduction française d’ Orientalism, la levée de boucliers contre l’ouvrage fut telle qu’il fallut attendre vingt-cinq ans pour une nouvelle édition du livre qui était devenu introuvable. Entre temps Edward Said était mort, et sa notoriété internationale telle qu’il était impossible de continuer à faire comme si cet ouvrage avait cessé d’exister. On peut naïvement s’étonner d’une telle réaction, en face d’un livre dans lequel il est largement question d’écrivains et de savants français, et qui surtout a été écrit en partie dans le sillage intellectuel de Michel Foucault. Said avait cependant déjà pris, à cette époque, des distances avec la théorie foucaldienne, en s’appuyant sur d’autres théoriciens, au premier rang desquels Fanon. L’importance qu’il accordait à Fanon était antérieure. En effet, dans Beginnings, son premier ouvrage important de théorie littéraire, qui précédait Orientalism, Said avait déjà situé Fanon parmi ceux qui, avec Freud, Orwell, Lévi-Strauss et Foucault, avaient contribué à la production d’un “langage mental commun.”
University Library System, University of Pittsburgh
2011-06-13 00:00:00
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Journal of French and Francophone Philosophy; Vol. 19 No. 1 (2011): Frantz Fanon's Wretched of the Earth, Fifty Years Later
eng
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oai:ojs.jffp.pitt.edu:article/480
2020-06-15T13:53:35Z
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"110613 2011 eng "
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Afterword: Living Fanon
Gordon, Lewis R.
Temple University
Commentary on essays in Forum: Frantz Fanon's Wretched of the Earth, Fifty Years Later.
University Library System, University of Pittsburgh
2011-06-13 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/480
Journal of French and Francophone Philosophy; Vol. 19 No. 1 (2011): Frantz Fanon's Wretched of the Earth, Fifty Years Later
eng
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oai:ojs.jffp.pitt.edu:article/490
2020-06-15T13:54:24Z
jffp:FRM
"111212 2011 eng "
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The Impossible Logic of Assimilation
Bernasconi, Robert
The Pennsylvania State University
In this essay I argue that Memmi’s analysis in The Colonizer and the Colonized transcends the colonial situation of the 1950s. The remorseless logic exposed by Memmi, whereby the colonizer and the colonized are locked together in mutual dependence within a polarized society, applies whenever a dominant group insists that various minorities conform to the role assigned to them. Memmi’s philosophical and literary works, read with reference to the logic of assimilation, retain a wider application beyond the immediate context for which they were written.
University Library System, University of Pittsburgh
2011-12-12 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/490
Journal of French and Francophone Philosophy; Vol. 19 No. 2 (2011): Albert Memmi
eng
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oai:ojs.jffp.pitt.edu:article/491
2020-06-15T13:54:24Z
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Albert Memmi in the Era of Decolonization
McBride, Keally
University of San Francisco
This essay considers the reception of Albert Memmi's Decolonization and the Decolonized. Memmi himself observed that it is much harder to be a writer about postcolonialism than colonialism. Why would this be true? What can we learn about the difficutlies of postcolonial philosophizing and the politics of decolonization through this publication of Memmi's?
University Library System, University of Pittsburgh
2011-12-12 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/491
Journal of French and Francophone Philosophy; Vol. 19 No. 2 (2011): Albert Memmi
eng
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oai:ojs.jffp.pitt.edu:article/503
2020-06-15T13:54:24Z
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"111212 2011 eng "
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Fécondités de l’exil
Memmi, Albert
Cet essai a paru pour la première fois dans Histoires de lecture (Lire en Fête, 2003) et parait ici avec la permission de l’auteur.
University Library System, University of Pittsburgh
2011-12-12 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/503
Journal of French and Francophone Philosophy; Vol. 19 No. 2 (2011): Albert Memmi
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oai:ojs.jffp.pitt.edu:article/504
2020-06-15T13:54:24Z
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"111212 2011 eng "
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The Fecundity of Exile
Memmi, Albert
Translated with author's permission by Scott Davidson from the French original, “Fécundités de l’exil” in Histoires de lecture (Lire en Fête, 2003).
University Library System, University of Pittsburgh
2011-12-12 00:00:00
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Journal of French and Francophone Philosophy; Vol. 19 No. 2 (2011): Albert Memmi
eng
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oai:ojs.jffp.pitt.edu:article/505
2020-06-15T13:54:24Z
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"111212 2011 eng "
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Lettre à Néméla
Memmi, Albert
Une lettre à Néméla.
University Library System, University of Pittsburgh
2011-12-12 00:00:00
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Journal of French and Francophone Philosophy; Vol. 19 No. 2 (2011): Albert Memmi
eng
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oai:ojs.jffp.pitt.edu:article/506
2020-06-15T13:54:24Z
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"111212 2011 eng "
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Letter to Néméla
Memmi, Albert
A letter about Memmi's philosophy of life. Translated with the author's permission by Scott Davidson
University Library System, University of Pittsburgh
2011-12-12 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/506
Journal of French and Francophone Philosophy; Vol. 19 No. 2 (2011): Albert Memmi
eng
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oai:ojs.jffp.pitt.edu:article/507
2020-06-15T13:54:24Z
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"111212 2011 eng "
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Passeport Pour Une Immortalité Espérée
Memmi, Albert
Allocution prononcée à la remise du prix Bernheim, à la Fondation du judaïsme français, le 16 mai 2011.
University Library System, University of Pittsburgh
2011-12-12 00:00:00
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Journal of French and Francophone Philosophy; Vol. 19 No. 2 (2011): Albert Memmi
eng
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oai:ojs.jffp.pitt.edu:article/508
2020-06-15T13:54:24Z
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Passport for a Hoped Immortality
Memmi, Albert
Acceptance speech delivered to the Bernheim Foundation of French Judaism on May 16, 2011. Translated with the author's permission by Scott Davidson.
University Library System, University of Pittsburgh
2011-12-12 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/508
Journal of French and Francophone Philosophy; Vol. 19 No. 2 (2011): Albert Memmi
eng
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oai:ojs.jffp.pitt.edu:article/509
2020-06-15T13:54:24Z
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Preface to The Pillar of Salt
Camus, Albert
The first English translation of Albert Camus' "Preface" to Albert Memmi's first book, La Statue de Sel (The Pillar of Salt). Translated with permission by Scott Davidson.
University Library System, University of Pittsburgh
2011-12-12 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/509
Journal of French and Francophone Philosophy; Vol. 19 No. 2 (2011): Albert Memmi
eng
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oai:ojs.jffp.pitt.edu:article/514
2020-06-15T13:54:24Z
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De l’expérience vécue à l’universel
Déchamp-Le Roux, Catherine
Albert Memmi a réalisé une œuvre complexe et importante tant sur le plan littéraire que sur le plan philosophique et sociologique. Dans le cadre de cette contribution à l’hommage rendu à son œuvre philosophique, j’ai choisi de développer la méthode et quelques concepts importants tels que la judéité, le racisme, l’hétérophobie et le laïcisme. Memmi a été un précurseur sur ces questions et son approche est originale. Il est reconnu comme une des figures incontournables de la lutte anticoloniale et antiraciste. Le portrait du colonisé est un des ouvrages importants qui a marqué la période de la décolonisation. Il est toujours une référence pour les peuples qui revendiquent leur autonomie et pour les pays confrontés à la question de la décolonisation et de ses conséquences. On a récemment redécouvert cet ouvrage à l’occasion de la sortie, en 2004, de l’essai Portrait du décolonisé arabo-musulman et de quelques autres. En France, le débat public généré par le principe de la laïcité dans la république puis par l’adoption d’une loi mémorielle sur les bienfaits de la colonisation ont contribué à faire émerger une mobilisation sociale sur les sujets sensibles du postcolonialisme. Le Mouvement des Indigènes de la République, créé en 2005, cite Le portrait du colonisé et Le racisme parmi d’autres ouvrages sur la colonisation, le postcolonialisme et le racisme. Enfin dans un ouvrage récent consacré au postcolonialisme, l’historien Yvan Gastaut considère que “sa pensée iconoclaste et complexe a toujours été à l’avant-garde des problèmes contemporains.”
University Library System, University of Pittsburgh
2011-12-12 00:00:00
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Journal of French and Francophone Philosophy; Vol. 19 No. 2 (2011): Albert Memmi
eng
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oai:ojs.jffp.pitt.edu:article/521
2020-06-15T13:55:51Z
jffp:FRM
"121207 2012 eng "
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Le concept d'habitus chez Michel Henry
Ducharme, Olivier
Cet article cherche à rendre compte de la signification du concept d'habitus que nous retrouvons chez Michel Henry en tentant de le situer par rapport aux principaux concepts qui sont au fondement de la phénoménologie matérielle.
University Library System, University of Pittsburgh
2012-12-07 00:00:00
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Journal of French and Francophone Philosophy; Vol. 20 No. 2 (2012): The Practical Philosophy of Michel Henry
fre
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oai:ojs.jffp.pitt.edu:article/529
2020-06-15T13:55:51Z
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"121207 2012 eng "
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Le "Pathos-avec" Intersubjectivité, intropathie et regard clinique
Tarditi, Claudio
Cet article cherche à appliquer la phénoménologie matérielle de Michel Henry à la question du rapport entre médicin et patient. A partir de la réflexion sur le statut de l'intersubjectivité en tant que intropathie, l'auteur propose un nouveau modèle de "regard clinique" et de "démarche thérapeutique".
University Library System, University of Pittsburgh
2012-12-07 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/529
Journal of French and Francophone Philosophy; Vol. 20 No. 2 (2012): The Practical Philosophy of Michel Henry
fre
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oai:ojs.jffp.pitt.edu:article/530
2020-06-15T13:55:51Z
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From Life to Existence: A Reconsideration of the Question of Intentionality in Michel Henry’s Ethics
Seyler, Frédéric
DePaul University Chicago
Michel Henry has renewed our understanding of life as immanent affectivity: life cannot be reduced to what can be made visible; it is – as immanent and as affectivity – radically invisible. However, if life (la vie) is radically immanent, the living (le vivant) has nonetheless to relate to the world: it has to exist. But, since existence requires and includes intentional components, human reality – being both living and existing – implies that immanence and intentionality be related to one another, even though they are conceived at the same time as radically distinct modes of appearing in Henry’s phenomenology of life. Following this line of thought, we are faced with at least two questions: First, what reality does immanent appearing have for us as existing and intentional beings? And second, from an ethical point of view, what does Henry’s opposition of “barbarism” and “second birth” mean in terms of existence? As will be shown, it follows from the standpoint of radical phenomenology itself that immanent affectivity has reality for us only insofar as it finds its expression or translation in the realm of the intentionally visible and that, with regard to ethics, both “barbarism” and its overcoming in “second birth” are effective only insofar as they are mediated through representations. Henry’s critique of representation and intentionality needs therefore to be revised, especially in the field of practical philosophy, where the essential role played by intentionality has to be acknowledged even by radical phenomenology.
University Library System, University of Pittsburgh
2012-12-07 00:00:00
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Journal of French and Francophone Philosophy; Vol. 20 No. 2 (2012): The Practical Philosophy of Michel Henry
eng
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oai:ojs.jffp.pitt.edu:article/532
2020-06-15T13:55:51Z
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What about Non-Human Life? An "Ecological" Reading of Michel Henry's Critique of Technology
Gschwandtner, Christina M.
Philosophy Department
Fordham University
This paper takes its departure from Michel Henry’s criticism of a technological view that “extends its reign to the whole planet, sowing desolation and ruin everywhere” (I am the Truth, 271). It argues that although Henry’s critique of technology is helpful and important, it does not go far enough, inasmuch as it excludes all non-human beings from the Truth of “Life” he advocates against the destructive truths of technology and therefore cannot fully articulate the way in which technology does in fact cause “desolation and ruin” on the entire planet. At the same time I suggest that this strict division between human and non-human life is not essential to Henry’s project, which may well have resources for a more environmentally friendly proposal. The first part of the paper lays out Henry’s critique of technology in some detail, highlighting the ways in which it contains important insights for our contemporary situation. The second part of the paper explores the stark division Henry draws between human generation from the divine life and the creation of everything else, including his rejection of any identification of humans with “protozoa and honey bees,” which would seem to suggest a complete lack of concern for non-human life. The final part of the paper seeks to find a way beyond this dichotomy by showing how non-human life may be included in Henry’s proposal in a way that extends his critique of technology in environmentally conscious ways without losing his phenomenological insights about the human condition.
University Library System, University of Pittsburgh
2012-12-07 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/532
Journal of French and Francophone Philosophy; Vol. 20 No. 2 (2012): The Practical Philosophy of Michel Henry
eng
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oai:ojs.jffp.pitt.edu:article/533
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Literary Practice according to Michel Henry: A Philosophical Introduction to his Novels
Dussert, Jean-Baptiste
Université catholique de Louvain-la-Neuve
Université Paris-Sud http://www.dussert.net
Although the author of four novels, Michel Henry never produced an aesthetics of literature. The purpose of this article is, after a presentation of his philosophy of immanence and his concept of life, to locate where the literary practice takes place in his system. In this study, we are not interested in the poetic quality of his works, but in the possibility to base his singular creativity on his philosophical reflection. This leads us to insert literature in the vast phenomenon of culture and ethics, and to grasp the function of poetics in the struggle against barbarism.
University Library System, University of Pittsburgh
2012-12-07 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/533
Journal of French and Francophone Philosophy; Vol. 20 No. 2 (2012): The Practical Philosophy of Michel Henry
eng
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oai:ojs.jffp.pitt.edu:article/534
2020-06-15T13:55:51Z
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Praxis and Pragmatism
Dusausoit, Hugues
University of Namur
A constructive dialogue between Henry’s phenomenology and Rorty’s pragmatism does not seem very likely: each would probably consider that the other has not been faithful to his claim of breaking with philosophical tradition and thus ultimately reproduces its limits. Nevertheless, one can also note that Henry and Rorty are not at the same level of analysis: while Henry focuses on giving coherent grounds for any philosophical critique of representation, Rorty is occupied with the consequences of such critique on philosophy itself. If one considers this difference, there emerge new results: Henry’s phenomenology is fundamental for the recognition of what Rorty calls the “human being’s sense of self-identity”, while it falls to Rorty’s pragmatism to ensure that, as hoped by Henry, there is “a mode of philosophy that does not harm essence”.
University Library System, University of Pittsburgh
2012-12-07 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/534
Journal of French and Francophone Philosophy; Vol. 20 No. 2 (2012): The Practical Philosophy of Michel Henry
eng
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oai:ojs.jffp.pitt.edu:article/536
2020-06-15T13:55:51Z
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L’individu comme problème phénoménologique chez Hannah Arendt et Michel Henry
Cerny, Jan
Cette étude, dans un premier temps, apporte des preuves à la possibilité d’interpréter la pensée politique de Hannah Arendt comme un projet phénoménologique original dont le but est d’élever l’apparence de la personne au rang de mode unique de l’apparaître. Puis elle présente brièvement la phénoménologie matérielle de Michel Henry dans laquelle le Soi individuel joue un rôle tout aussi central, puisqu’il est la condition de l’apparence de la vie et le fondement de tout apparaître. En conclusion, l’étude esquisse les conséquences d’une telle position privilégiée du sujet individuel pour la conception théorique de la réalité effective de l’apparaître, de même que pour les problèmes pratiques de l’action de l’homme dans le monde.
University Library System, University of Pittsburgh
2012-12-07 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/536
Journal of French and Francophone Philosophy; Vol. 20 No. 2 (2012): The Practical Philosophy of Michel Henry
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oai:ojs.jffp.pitt.edu:article/537
2019-11-26T15:57:16Z
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Cooking Creoleness: Lafcadio Hearn in New Orleans and Martinique
Loichot, Valérie
Emory University
Martinican creolist Raphaël Confiant claims in an unabashed praise of Lafcadio Hearn that the nineteenth century writer “invented what today we might call ‘multiple identity’ or ‘creoleness’ [créolité].” Critic Chris Bongie notes that the word “creolization” appeared for the first time in the English language in Hearn’s 1890 novel Youma. In a letter written to his friend Henry Krehbel in 1883, Hearn himself announces this allegiance to all things creole as he signs “your creolized friend.” These comments identify the nineteenth century thinker not only as a precursor of creoleness, but more importantly, and also surprisingly, as a forerunner of both creoleness and creolization, two related terms that are philosophically unlike in Martinican thought.
University Library System, University of Pittsburgh
2012-08-13 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/537
Journal of French and Francophone Philosophy; Vol. 20 No. 1 (2012)
eng
Copyright (c)
oai:ojs.jffp.pitt.edu:article/539
2019-11-26T15:57:16Z
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Between Stephen Lloyd and Esteban Yo-eed: Locating Jamaica Through Cuba
Smith, Faith
Brandeis University
In their oft-cited manifesto, the Martinican Creolists exhort Caribbean people to forego their continuing allegiances to the “mythical shores” of various old worlds, and to affirm instead the “alluvial Creoleness” that binds (or that ought to bind) them to each other, and to other communities across the globe with a similar plantation history: “Neither Europeans, nor Africans, nor Asians, we proclaim ourselves Creoles; “[the Creole language] is the initial means of communication of our deep self, or our collective unconscious, of our common genius, and it remains the river of our alluvial Creoleness.” Despite their qualifications – “Creoleness is an open specificity,” for example – they have been chided for simplifying the complicated socio-political histories of the region. Maryse Condé, for example, has noted that the opposition of colonizing French language and resisting Creole language ignores the extent to which plantation heterogeneity and negotiation rendered Creole a language of both “unity and compromise.” On what terms can alluvial relationships that can undercut imperial and diasporic ties be uncovered? What does the idea of a Creole unconscious solidify, restore, revivify, and for whom?
In this essay, I am interested in a Jamaican-born novelist’s use of Cuba’s second war of independence in the 1890s to critique Jamaican complacency about British colonialism after the Second World War. Cuba, and a “Creole Latin” world more generally, allows him, on my reading, to proffer hispanophone and francophone plantation histories as a model for anglophone sensibilities in the region. The “Creole Latin” affirmation of nationalism, revolutionary struggle, and strong affective ties to the land and to personal relationships, are uncontaminated by the domineering spirit, legalistic prejudices, bureaucracy and commerce, and negotiated concessions that typify anglophone Protestant modes of life. Since the scene of these ideas in this case is the nineteenth century plantation, then we might ask if the social and political inequities are not reinforced, or whether the pleasures afforded by the romance make such considerations moot.
University Library System, University of Pittsburgh
2012-08-13 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/539
Journal of French and Francophone Philosophy; Vol. 20 No. 1 (2012)
eng
Copyright (c)
oai:ojs.jffp.pitt.edu:article/540
2019-11-26T15:57:16Z
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At the Core of Creolization: The Work of the African or the Africanization of Insular America
Vété-Congolo, Hanétha
Bowdoin College
The Caribbean, as it is known today, is arguably the very last world born in the history of humanity with practices and physiological and spiritual characteristics that singularize its peoples and presents novel and original ways of being. The latter has always intrigued, bewildered and raised an ontological issue within and without its geographical boundaries. Is it a pale replica of Europe or a worthless extension of Africa? The question arises due to the particular history that started with conflicts engaging the notion of race, with one self erected as pure and supreme to the detriment of the other, conflicts founded on the severe depreciation of humanity, but which has nonetheless involved mankind. This may be the most recent case in the history of mankind showing how groups of people originally recognizable through determined referents become others, in a new place and under specific circumstances, with different ontological referents while remaining, through some of the referents, very close to their ascendants. One certainty is that the result of this particularly complex history is equally complex, and the ways and mindset of the individuals springing from it show such a high level of intricacies that they can be said to be ‘implexe-complexes’. The literary term ‘implexe’ refers to a very complex intrigue and enigma. Adjoining to the word ‘implexe’ the very term ‘complexe’ reinforces the idea of complexity I would like to stress concerning Caribbean identity.
University Library System, University of Pittsburgh
2012-08-13 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/540
Journal of French and Francophone Philosophy; Vol. 20 No. 1 (2012)
eng
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oai:ojs.jffp.pitt.edu:article/550
2020-06-15T13:55:51Z
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"121207 2012 eng "
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Sur la situation phénoménologique du Marx de Michel Henry : Étude de " Notes" inédites
Jean, Grégori
UCL, FRS-FNRS, Fonds Michel Henry
Leclercq, Jean
UCL, FRS-FNRS, Fonds Michel Henry
Étude de "Notes" inédites.
University Library System, University of Pittsburgh
2012-12-07 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/550
Journal of French and Francophone Philosophy; Vol. 20 No. 2 (2012): The Practical Philosophy of Michel Henry
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oai:ojs.jffp.pitt.edu:article/567
2020-06-15T13:56:51Z
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"130531 2013 eng "
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Kristeva's Thérèse: Mysticism and Modernism
Bové, Carol Mastrangelo
University of Pittsburgh http://www.englishlit.pitt.edu/people/faculty/cbove.html
This essay focuses on Julia Kristeva’s recent volume Thérèse mon amour: Sainte Thérèse d’Avila (2008), describing and placing this blend of novel, play, psychoanalytic cultural theory, and case history in the context of her work. I argue that the volume contributes to an understanding of religion’s impact—especially Catholic mysticism--on Western categories of women. I address in particular Thérèse’s mysticism and modernist use of a feminine figure to subvert practices threatening the vitality of the psyche and of social relations. As in Kristeva’s earlier writing, her psychoanalytic approach to Catholicism’s influence continues to raise questions concerning the apparent stereotypes the approach may feed, especially that of the masochistic woman.
University Library System, University of Pittsburgh
2013-05-31 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/567
Journal of French and Francophone Philosophy; Vol. 21 No. 1 (2013): Forum on Recent Work by Julia Kristeva
eng
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oai:ojs.jffp.pitt.edu:article/568
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Julia Kristeva's Voyage in the Thérèsian Continent: The Malady of Love and the Enigma of an Incarnated, Shareable, Smiling Imaginary
Margaroni, Maria
University of Cyprus
Drawing on Julia Kristeva's amorous dialogue with Therese in Therese, mon amour, her third volume on the powers and limits of psychoanalysis (La haine et le pardon), and Cet incroyable besoin de croire, my aim in this essay is to unpack Kristeva's theory of sublimation which, I suggest, Therese helps her elaborate, enrich and complicate. In particular, I focus on Kristeva's foregrounding of the mediating role of language in the sublimatory process and her rethinking of the experience and stakes of sublimation in light of what has been discussed as the central problematic of the baroque: namely, the blurring of the distinction between appearance and reality and the uninhibited celebration of illusion. As I demonstrate, this problematic and Therese's unique response to it are most important for Kristeva since they enable her to raise questions which carry her beyond her previous treatments of sublimation. These questions relate to the amorous source of the imaginary; the dynamic established between idealization and sublimation; the dangers of an unbridled imaginary; the uncomfortable residue of matter and the body; the dialectic between finitude and infinity, unity and multiplicity.
University Library System, University of Pittsburgh
2013-05-31 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/568
Journal of French and Francophone Philosophy; Vol. 21 No. 1 (2013): Forum on Recent Work by Julia Kristeva
eng
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oai:ojs.jffp.pitt.edu:article/569
2020-06-15T13:56:51Z
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On Kristeva's Fiction
Trigo, Benigno
Vanderbilt University
An essay about the reception of Kristeva's fiction so far in the popular press and in academic journals, as well as an inquiry into its use and value as a psychoanalytic antidote.
University Library System, University of Pittsburgh
2013-05-31 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/569
Journal of French and Francophone Philosophy; Vol. 21 No. 1 (2013): Forum on Recent Work by Julia Kristeva
eng
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oai:ojs.jffp.pitt.edu:article/570
2020-06-15T13:56:51Z
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Kristeva’s Sadomasochistic Subject and the Sublimation of Violence
Oliver, Kelly
Do representations of violence incite or quell violent desires and actions? This question--the question of the relation between mimesis and catharsis--is as old as Western Philosophy itself. In this essay, I attempt to think through how Kristeva might describe the difference between representations of violence that perpetuate violent desires and actions versus representations of violence that sublimate violent desires and thereby prevent violent actions.
University Library System, University of Pittsburgh
2013-05-31 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/570
Journal of French and Francophone Philosophy; Vol. 21 No. 1 (2013): Forum on Recent Work by Julia Kristeva
eng
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oai:ojs.jffp.pitt.edu:article/571
2020-06-15T13:56:51Z
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Stockholm: Going Beyond the Human through Dance
Kristeva, Julia
I will then uphold that new political actors are incarnating and realizing this refoundation of humanism which the globalized world direly needs. I take as examples two of these experiences which cruelly lack a means of expression in today’s codes of humanism: adolescents in want of ideals and maternal passion at the cross-roads of biology and meaning. At these crossroads of body and meaning, of biology and sublimation it is perhaps dance more than other trans-linguistic experience that informs and accompanies the process of transhumanisation as it counters the crisis and exceeds the impending threat of apocalypse.
University Library System, University of Pittsburgh
2013-05-31 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/571
Journal of French and Francophone Philosophy; Vol. 21 No. 1 (2013): Forum on Recent Work by Julia Kristeva
eng
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oai:ojs.jffp.pitt.edu:article/572
2020-06-15T13:56:51Z
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Julia Kristeva and the Politics of Life
Hansen, Sarah K.
Drexel University
In her recent writings on the powers and limits of psychoanalysis, Julia Kristeva develops a theory of power and subjectivity that engages implicitly, if not explicitly, with biopolitical themes. Exploring these engagements, this paper draws on Kristeva to discuss the mute symptoms of homo sacer and the regulatory power of the spectacle. Staging an uncommon (and sometimes antagonistic) conversation between Kristeva, Agamben, and Foucault, I construct a field of inquiry that I term the “psychic life of biopolitics.”
University Library System, University of Pittsburgh
2013-05-31 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/572
Journal of French and Francophone Philosophy; Vol. 21 No. 1 (2013): Forum on Recent Work by Julia Kristeva
eng
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oai:ojs.jffp.pitt.edu:article/575
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Narrative Ethics and Vulnerability: Kristeva and Ricoeur on Interdependence
Purcell, Elizabeth
Boston College
The character and extent of disabilities, especially cognitive disability, have posed significance problems for existing moral theories. Certain philosophers have even questioned the moral personhood of people with disabilities and have argued that people with profound cognitive impairments should not be granted the same moral status as those who are cognitively able-bodied. This paper proposes an alternative understanding of moral personhood as relational rather than individuated. This relational moral personhood finds its foundation in the clinical practice and psychoanalysis of Julia Kristeva and the hermeneutic narrative identity of Paul Ricoeur. One consequence of this relational personhood is a new understanding of moral status through narrative co-authorship rather than intellectual or social capacity. Another consequence is a refiguration of narrative identity as narrative interdependence.
University Library System, University of Pittsburgh
2013-05-31 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/575
Journal of French and Francophone Philosophy; Vol. 21 No. 1 (2013): Forum on Recent Work by Julia Kristeva
eng
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oai:ojs.jffp.pitt.edu:article/605
2020-06-15T13:57:50Z
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Claude Romano au carrefour de la phénoménologie française
Canullo, Carla
Au carrefour de la phénoménologie française contemporaine
Depuis la fin des années ’90, la réflexion sur l’événement a permis de compter Claude Romano parmi les protagonistes de la phénoménologie française contemporaine. Sa proposition phénoménologique s’est ensuite nouée (grâce à l’endurante lecture des romans de Faulkner) à l’inouï débordement de l’événement de la vie que le récit est censé redonner, pour ainsi dire, "en elle-même" et à l’abri de toute sorte de réduction.
L’enjeu de ces pages – consacrées à l’ouvrage de Claude Romano paru en 2010, Au cœur de la raison, la phénoménologie – sera la même répétition de la phénoménologie que Romano nous a livrée dans cet ouvrage. En effet, notre avis est que Romano, en 2010, a pratiqué une Wiederholung de la phénoménologie et qu’il l’a fait situant celle-ci au centre d’un carrefour où confluent les questions historiques (Husserl, Heidegger), les libres variations de la phénoménologie en France (Sartre, Merleau-Ponty, Levinas), la philosophie analytique. Or par cette répétition il s’est installé au carrefour de la phénoménologie française contemporaine, et cela pour deux raisons : premièrement, parce qu’il a donné une contribution décisive à l’alternative "réduction vs intentionnalité" qui ne cesse de représenter l’alternative de la réception française de la phénoménologie. Deuxièmement, parce que par sa répétition il a ouvert aussi un chemin nouveau et original qui maintenant demande à être phénoménologiquement questionné.
University Library System, University of Pittsburgh
2013-12-11 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/605
Journal of French and Francophone Philosophy; Vol. 21 No. 2 (2013): Claude Romano
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oai:ojs.jffp.pitt.edu:article/608
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Notes pour une phénoménologie de la naissance: En dialogue avec Claude Romano
Tarditi, Claudio
University of Turin
Cet article cherche à discuter certaines implications de la phénoménologie événémentiale de Romano afin d'en mésurer la fécondité pour la question - largement négligée par notre tradition philosophique - de la naissance. A travers la critique de la notion de "conscience interne du temps" proposée par Husserl dans les Leçons de 1905 et les Manuscrits de Bernau de 1918-19, Romano met au point sa conception de l'événement en tant que origine intemporelle de toute temporalité mondaine. La dernière partie de cet article cherche justement à interpréter la naissance comme phénomène événementiel d'ouverture originaire de toute possibilité future pour l'advenant.
University Library System, University of Pittsburgh
2013-12-11 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/608
Journal of French and Francophone Philosophy; Vol. 21 No. 2 (2013): Claude Romano
fre
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oai:ojs.jffp.pitt.edu:article/609
2020-06-15T13:57:50Z
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L’apostrophe de l’événement: Romano à la lumière de Badiou et Marion
Vinolo, Stéphane
Regent's University London
Les pensées contemporaines de l’événement, tout comme la langue de tous, déterminent l’événement comme étant une exception sur l’ordre normal du monde. À la différence des faits, les événements ont un caractère exceptionnel qui provient pour l’essentiel de leur caractère assigné, adressé. Alors que les faits intramondains sont ouverts à tous, l’événement est toujours vécu à la première personne, de façon unique et non-itérable. Grâce à une lecture comparée des théories de l’événement de Claude Romano, Alain Badiou et Jean-Luc Marion, nous questionnons ce problème de l’adresse et posons une adestination essentielle de l’événement, nous obligeant par là à penser non pas une exceptionnalité de l’événement mais au contraire sa grande banalité.
University Library System, University of Pittsburgh
2013-12-11 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/609
Journal of French and Francophone Philosophy; Vol. 21 No. 2 (2013): Claude Romano
fre
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oai:ojs.jffp.pitt.edu:article/611
2020-06-15T13:57:50Z
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Après la chair
Romano, Claude
Université Paris IV-Sorbonne
Il n’y a pas de question plus urgente, pour la phénoménologie, que la question du « corps propre », comme il est convenu de l’appeler depuis Husserl. Mais il n’y a pas non plus de question qui ait été davantage négligée par les phénoménologues contemporains. À première vue, cette affirmation se heurte à l’évidence d’une production littéraire quasi exponentielle autour de cette notion depuis plus d’une trentaine d’années, aussi bien en histoire de la philosophie que dans des travaux qui se sont efforcés de croiser la perspective phénoménologique avec les apports des sciences du cerveau et de la cognition. L’ennui est que cette ample littérature ne pose aucune des questions préjudicielles à l’adoption du concept de corps propre ou de chair (Leib) en phénoménologie ; pour l’essentiel, elle fait comme si ce concept allait de soi et se borne à se demander de quelle manière il pourrait « féconder » des approches scientifiques plus positives. La légitimité du concept même de Leib et de ses prolongements à l’intérieur du courant phénoménologique n’y est jamais questionnée en tant que telle. Non seulement on ne se demande pas si les descriptions de cette « chair » au fil conducteur de l’expérience du toucher redoublé est tenable, mais on ne soulève même pas la question de savoir si l’adoption de ce concept chez Husserl et ses successeurs n’est pas conditionnée par des présupposés discutables et, en vérité, par tout un cadre théorique, de sorte que la mise en question de certains aspects centraux de ce cadre devrait conduire inévitablement à une révision en profondeur de ce concept. C’est cette question que nous voudrions aborder dans ces pages. Compte-tenu de l’ampleur du sujet, notre but sera uniquement d’indiquer un certain nombre de directions que pourrait – ou devrait – emprunter la réflexion.
University Library System, University of Pittsburgh
2013-12-11 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/611
Journal of French and Francophone Philosophy; Vol. 21 No. 2 (2013): Claude Romano
eng
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oai:ojs.jffp.pitt.edu:article/613
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Le corps, l’événement, et l’horizon indépassable de l’anthropologie: Réponse à Claude Romano
Jean, Grégori
UCL, FRS/FNRS
L’un des traits saillants du caractère philosophique de Claude Romano est sans doute d’aimer penser là où on ne l’attend pas. Depuis la publication, à la fin des années 1990, de ses deux livres majeurs consacrés à l’événement, l’on croyait légitime de le tenir pour ce phénoménologue de l’événementialité destiné à en exploiter le filon jusqu’à la dernière pépite. En 2010 pourtant, Au cœur de la raison, la phénoménologie, exprime clairement le besoin de parler d’autre chose et, en nouant notamment avec la philosophie d’inspiration analytique un dialogue inattendu, d’en parler autrement. Aussi ce livre, créant paradoxalement l’événement du fait de ne plus en parler, sembla témoigner d’un changement de cap — malgré, il est vrai, la publication concomitante de L’Aventure temporelle, qu’il était néanmoins possible de lire comme l’ultime mise au point sur une période désormais révolue. Les indices, du reste, ne manquaient pas, et les quelques autocritiques qui s’y trouvaient formulées, nous y reviendrons, renforcèrent l’idée d’un certain « tournant réaliste » dans l’œuvre.
University Library System, University of Pittsburgh
2013-12-11 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/613
Journal of French and Francophone Philosophy; Vol. 21 No. 2 (2013): Claude Romano
eng
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oai:ojs.jffp.pitt.edu:article/694
2019-11-26T15:57:15Z
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Psychoanalysis and Deconstruction, A Love Story
Oliver, Kelly
Vanderbilt University
In The Right to Narcissism: A Case for Im-Possible Self-Love, Pleshette DeArmitt opens the space for an alternative to origin story so popular with political philosophers, namely, the social contract, which assumes a rational and self-identical subject. She does this obliquely by deconstructing narcissism as love of the self-same, or, love of what Kristeva might call “the clean and proper self.” Like Echo interrupting Narcissus’s soliloquy of deadly self-absorbed pleasure and his solitary auto-affection upon seeing his own reflection, Pleshette interrupts the seeming proximity of self-same, the closeness of near, and the propinquity of proper by deflecting the image of Narcissus onto the voice of Echo, who comes into her own by repeating his words. How, asks Pleshette, can Echo’s reiteration of the words of another be anything more than mere repetition or reduplication? Echoing Derrida, she answers that it is through a declaration of love. Echo’s repetition of the words of Narcissus take on new meaning, and allow her to express herself, and her love, through the words of the other. After all words are words of the other. Language comes to us from the other. Echo becomes a self, a “little narcissist,” through an address from and to the other, through the appropriation and ex-appropriation of the other’s words.
University Library System, University of Pittsburgh
2015-12-07 00:00:00
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Echoing Sentiments: Art and Melancholy in the Work of Pleshette DeArmitt
Naas, Michael
DePaul University
During those first few days, those first few weeks, truth be told, still today, something in me has wanted simply to echo the sentiments of others. That’s because I myself didn’t know exactly what to say and, truth be told, I still don’t know today. But it’s also because others, including and especially some of the people here today, beginning with my co-panelists and, perhaps especially, early on, Leigh Johnson, knew at the time just what had to be said and so expressed so well the sentiments that we all—that I at least—just wanted to echo. Just to echo, that’s what I wanted to do, because by echoing the sentiments of others I would be able to protect myself just a bit longer, I thought, though also, I self-justified, by echoing others I would be able to give back in some way to Pleshette herself, who showed us in her work that Echo does not simply repeat but initiates even when it looks or sounds as if she is not, Echo who gives back even when it sounds as if she has nothing to give, Echo who not only has her own Narcissus but her own narcissism—which Pleshette would have been the first to tell us is not only not a bad thing but a necessary one, and perhaps just what is needed for a new thinking of empathy, of mourning, and, perhaps, as I will try to say, of the ephemeral.
University Library System, University of Pittsburgh
2015-12-07 00:00:00
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Journal of French and Francophone Philosophy; Vol. 23 No. 2 (2015)
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The Significance of Narcissism
Katz, Claire Elise
Texas A&M http://orcid.org/0000-0001-8921-3050
This essay briefly reviews the significance of Pleshette DeArmitt's book, The Right to Narcissism. The essay, originally presented at the 2015 Kristeva Circle, was part of a panel celebrating the work of Pleshette.
University Library System, University of Pittsburgh
2015-12-07 00:00:00
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Journal of French and Francophone Philosophy; Vol. 23 No. 2 (2015)
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The Return of Mythic Voice in the Aporias of Narcissism: Pleshette DeArmitt’s Ethical Idea
Beardsworth, Sara
Southern Illinois University
The ordeal of mourning, being so much harder than any thought its experience may deliver, bears out the impression developed in Julia Kristeva’s opening to The Severed Head—that thought is swift. She has recognized as well as anyone the interplay of blindness and insight. Nothing brings all this into starker evidence than the premature death of a loved other, a friend, or a true assistant in life and thought. There is a reminder in this that the new narratives of subjectivity on which Kristeva places a high value, and certainly the long life of meaning in the world, come at the price of the loss and mourning of our loved others. Pleshette DeArmitt’s book, The Right to Narcissism: A Case for an Im-possible Self-Love, has given the condition of narcissism an intricate place in this difficult if promising work.
University Library System, University of Pittsburgh
2015-12-07 00:00:00
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Journal of French and Francophone Philosophy; Vol. 23 No. 2 (2015)
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Eating Well with Pleshette DeArmitt
Marshall, Sarah Kathryn
The University of Memphis
Written from a student’s perspective, this essay focuses on Pleshette’s engagement with Derrida in The Right to Narcissism: The Case for an Im-possible Self-Love and attests to the manner in which she lived this influence through her teaching and writing.
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2015-12-07 00:00:00
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Journal of French and Francophone Philosophy; Vol. 23 No. 2 (2015)
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Another Time
Marder, Elissa
Emory University
This paper celebrates the work of Pleshette DeArmitt. In this essay, I show how Pleshette DeArmitt's book, The Right to Narcissism, is haunted by Freud's essay "On Narcissism."
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2015-12-07 00:00:00
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Journal of French and Francophone Philosophy; Vol. 23 No. 2 (2015)
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From Narcissus to Genius through the Work of Pleshette DeArmitt
Hemme, Marygrace
The University of Memphis
Through my reading of the section of Pleshette Dearmitt’s book The Right to Narcissism, entitled “Kristeva: the Rebirth of Narcissus,” I illustrate the way in which DeArmitt’s reading of Narcissus is reflected in Julia Kristeva’s conception of genius. DeArmitt describes narcissism as a structure through which subjectivity, language, self-love, and love for the other come about. Narcissism develops through a metaphorical relation of identification with a “loving third” in which the subject-in-formation is transferred to the site of the other, to the place from which he or she is seen and heard through the words of the mother directed at an other. The emerging subject catches the words of others and repeats them. The speech of the other, then, is a model or pattern with which the subject-in-formation identifies repeatedly, and it is through identifying with the third that the forming subject becomes like the other, a speaking subject herself. All love comes from narcissism because it is a repetition of this identification and transference. I connect this account to Kristeva’s Female Genius Trilogy by claiming that these works are love stories since they are based on a repetition of the narcissistic structure on a cultural level in their content and in their form, though for each genius it manifests through a different register. For Hannah Arendt the relation is between the actor and the spectator; for Melanie Klein it is between the analyst and the analysand; and for Colette it is between the writer and the reader.
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2015-12-07 00:00:00
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Journal of French and Francophone Philosophy; Vol. 23 No. 2 (2015)
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De Copia: On Narcissism, Echo, and the Im-Possible Female Friendship
Ziarek, Ewa Plonowska
University of Buffalo
There are two interrelated questions that I would like to explore in the context of Pleshette DeArmitt’s work. The first one pertains to the intellectual stakes in the eloquent style of her writing, its elegance and playfulness, which accompanies the philosophical order of argumentation. And the second one refers to the issue of female friendship. How can one discuss such friendship without resorting to merely biographical, historical, or autobiographical terms? Yet what kind of philosophical theories of female friendship could I possibly refer to? Perhaps to none. DeArmitt, whose life has created so many friendships, did not live long enough to write about friendship, at least not directly. And yet I would like to suggest that her captivating—the adjective that I use here deliberately—book, The Right to Narcissism: A Case for Im-possible Self-Love, leaves us traces of female friendship in her philosophical argument that narcissistic self-love is inseparable from the love of another.
University Library System, University of Pittsburgh
2015-12-07 00:00:00
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Journal of French and Francophone Philosophy; Vol. 23 No. 2 (2015)
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Echoes of Beauty: In Memory of Pleshette DeArmitt
Miller, Elaine P.
Miami University
There is a special poignancy to the fact that Pleshette DeArmitt's essay "Sarah Kofman's Art of Affirmation" foregrounds Freud's essay "On Transience," in which he muses on the fact that beauty seems to be inextricably linked to a fleeting existence. As DeArmitt writes, "beauty, even in full flowering, foreshadows its own demise, causing what Freud describes as 'a foretaste of mourning.'" Such a transience, in Freud's mind, increases rather than decreases the worth of all that is beautiful. In her essay, DeArmitt argues that Kofman's 1985 text Mélancolie de l'Artreinscribes Freud's text, but brings it into the present by pointing to contemporary art as the occasion for the opening up of a new space, one capable of "dislocat[ing] the space of representation and meaning" and "invent[ing] a space of indetermination and play.” Through dislocation of a fixed reference or meaning and opening up a place for indeterminacy and play, contemporary art acknowledges and celebrates, rather than regrets, the transience of beauty.
University Library System, University of Pittsburgh
2015-12-07 00:00:00
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Journal of French and Francophone Philosophy; Vol. 23 No. 2 (2015)
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Introduction: The Responsibility of Awkwardness
Bragg, Nicolette
Cornell University
The thought of the limit has in its genetics the questioning of time and place. The essays in this collection, African Thinking and/at Its Limits, demonstrate this essential interrogation (how time and space both belong to a certain critical modality); their address of (and at) the limits of African thinking is inevitably also one that presents us with the limitedness of temporal and spatial understandings. For the limit signals the very reach(es) of time and place, and enables the possibility of territory, control, management, and measure – possibilities that can seem at once infinite and inordinately restricted. Possibility, the very provocation of the limit, can itself be formulated in terms of time and place—What can (yet) be done? Where is it possible to go? Where do we from here? The limit signifies both expiration, the farthest point a thinking can take one, and consolidation, the demarcation and establishment of a territory. These questions of time and place are, as such and for these very reasons, bound up in any thinking of Africa. This, too, is clear from the issues addressed by the contributions to this collection, not the least of which are the very historicity of the concepts commonly used to assess or explain state crisis, the hangovers of colonial paradigms, and how to think, address, and analyze the crisis of the postcolony.
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2016-10-12 00:00:00
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Alterity is a Negative Concept of the Same
Farred, Grant
Cornell University
Philosophical anthropology is a tradition that is as old as philosophy itself, so much so that it might be said to be indistinguishable from philosophy itself. Philosophical anthropology, extending as it does from Socrates to Sartre, best describes the work of V.Y. Mudimbe. Anthropology, broadly conceived as the science that studies human origins, the material and cultural development of humanity (philosophical anthropology concerns itself with human nature, particularly what it is that distinguishes human beings from other creatures and how philosophy allows human beings to understand themselves), is always Mudimbe’s first line of philosophical inquiry. It is certainly Mudimbe’s interest in anthropology that allows him to conduct his investigations into Africa, its modes of thinking, and colonialism and its continuing effects on the continent. Writing on the latter issue in The Invention of Africa, Mudimbe, with his customary deftness of mind, argues that colonialism and its aftermath cannot by itself account for the continent’s extant condition: “The colonizing structure, even in its most extreme manifestations . . . might not be the only explanation for Africa’s present-day marginality. Perhaps this marginality could, more essentially, be understood from the perspective of wider hypotheses about the classification of beings and societies.”[ Making sense of Africa, in Mudimbe’s terms, must begin with a hypothesization that explicates how “beings and societies” come to be classified, the anthropological undertaking par excellence, which also requires a study of the forces that construct, implement and maintain these classifications.
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2016-10-12 00:00:00
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Between Earth and Sky
Martinon, Jean-Paul
Goldsmiths College, University of London
Africa. Who are you?
I deliberately don’t say here, “What are you?” As we know, the interrogative pronoun “what” is an attempt to grab the essence of something. As Heidegger says: “whatness [Wassein], comprises what one commonly calls… the idea or mental representation by means of which we propose to… grasp what a thing is.” As such, questions starting with the interrogative pronoun “what” are eminently violent because they reduce the object of inquiry to a thing that can be held in one’s hand; that can make sense as a totality; that can be conceptualized with one idea. The history of philosophy— from Plato to Augustine, from Descartes to Lenin, all the way to Kwame Nkrumah, for example—is littered with the question “What…?”; with these violent attempts at grabbing the essence of something. Africa’s history is also littered with these attempts at reducing a continent to an essence or concept. These attempts are absurdly grandiose (pinning down “the idea” of Africa, for example) and ridiculously small (analyzing the minutiae of life in a village, for example). In all cases, they try to envision Africa as an object to be possessed by any means and I know that we can’t carry on doing that.
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University Library System, University of Pittsburgh
2016-10-12 00:00:00
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Journal of French and Francophone Philosophy; Vol. 24 No. 1 (2016): African Thinking and/at Its Limits
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Statues Also Die
Fraiture, Pierre-Philippe
Warwick University
“African thinking,” “African thought,” and “African philosophy.” These phrases are often used indiscriminately to refer to intellectual activities in and/or about Africa. This large field, which sits at the crossroads between analytic philosophy, continental thought, political philosophy and even linguistics is apparently limitless in its ability to submit the object “Africa” to a multiplicity of disciplinary approaches. This absence of limits has far-reaching historical origins. Indeed it needs to be understood as a legacy of the period leading to African independence and to the context in which African philosophy emerged not so much as a discipline as a point of departure to think colonial strictures and the constraints of colonial modes of thinking. That the first (self-appointed) exponents of African philosophy were Westerners speaks volumes. Placide Tempels but also some of his predecessors such as Paul Radin (Primitive Man as Philosopher, 1927) and Vernon Brelsford (Primitive Philosophy, 1935) were the first scholars to envisage this extension of philosophy into the realm of the African “primitive.” The material explored in this article – Statues Also Die (Marker, Resnais, and Cloquet), Bantu Philosophy (Tempels), The Cultural Unity of Negro Africa (Cheikh Anta Diop), and It For Others (Duncan Campbell) - resonates with this initial gesture but also with the ambition on part of African philosophers such as VY Mudimbe to challenge the limits of a discipline shaped by late colonialism and then subsequently recaptured by ethnophilosophers. Statues Also Die is thus used here as a text to appraise the limitations of African philosophy at an early stage. The term “stage,” however, is purely arbitrary and the work of African philosophers has since the 1950s often been absorbed by an effort to retrieve African philosophizing practices before, or away from, the colonial matrix. This activity has gained momentum and has been characterized by an ambition to excavate and identify figures and traditions that had hitherto remained unacknowledged: from Ptah-hotep in ancient Egypt (Obenga 1973, 1990) and North-African Church fathers such as Saint Augustine, Tertullian and Arnobius of Sicca (Mudimbe and Nkashama 1977), to “falsafa”-practising Islamic thinkers (Diagne 2008; Jeppie and Diagne 2008), from the Ethiopian tradition of Zera Yacob and Walda Heywat (Sumner 1976), to Anton-Wilhelm Arno, the Germany-trained but Ghana-born Enlightenment philosopher (Hountondji [1983] 1996).
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Senghor's Anxiety of Influence
Drabinski, John E.
Amherst College
An examination of the question of influence in Senghor's work, with particular attention to the concept of assimilation - which I argue allows Senghor to responsibly adopt notions from French vitalist and life-philosophy traditions, despite their close ties to colonial and imperial histories.
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2016-10-12 00:00:00
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Journal of French and Francophone Philosophy; Vol. 24 No. 1 (2016): African Thinking and/at Its Limits
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Against African Communalism
Táíwò, Olúfẹ́mi
Cornell University
Communalism and its cognates continue to exercise a vise grip on the African intellectual imaginary. Whether the discussion is in ethics or social philosophy, in metaphysics or even, on occasion, epistemology, the play of communalism, a concept expounded in the next section, is so strong that it is difficult to escape its ubiquity. In spite of this, there is little serious analysis of the concept and its implications in the contemporary context. Yet, at no other time than now can a long-suffering continent use some robust debates on its multiple inheritances regarding how to organize life and thought in order to deliver a better future for its population. Given the continual resort to communalism as, among others, the standard of ethical behavior, the blueprint for restoring Africans to wholeness and organizing our social life, as well as a template for political reorganization across the continent, one cannot overemphasize the importance of contributing some illumination to the discourse surrounding the idea. This essay seeks to offer a little illumination in this respect. Additionally, it offers a criticism of what all—proponents and antagonists alike—take to be a defensible version of communalism: moderate communalism. I shall be arguing that communalism, generally, has a problem with the individual. And the African variant of it, mostly subscribed to by the African scholars discussed below and defended by them as something either peculiar to or special in Africa, has an even harder time accommodating the individual. Yet, as history shows, until the modern age in which individualism is the principle of social ordering and mode of social living, a situation that privileges the individual, above all, various forms of communalism never really accorded the individual the recognition and forbearances that we now commonly associate with the idea. The strongest variants of moderate communalism discussed here have a difficult time taking the individual seriously. I am not aware of anyone else ever having made such a case. These arguments are offered to show that (1) Africa and Africans need to take individualism seriously and (2) such have been the historical transformation that our diverse societies have undergone in the course of the last half a millennium that the types of communalism that are on offer do not appear to take this fact of radical change with the necessary urgency.
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2016-10-12 00:00:00
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Journal of French and Francophone Philosophy; Vol. 24 No. 1 (2016): African Thinking and/at Its Limits
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On the Concepts of Disorder, Retraditionalization, and Crisis in African Studies
Kavwahirehi, Kasereka
L’Université d’Ottawa
Over the last two decades, concepts of “disorder as political instrument in Africa,” “politics of belly,” and “re-traditionalization” (Chabal, Daloz, 199) have been used and reused in African studies by European and African scholars to describe the African social and political condition of the last decades. However, despite their canonization, one can question their efficiency and relevance to the analysis and understanding of what is really happening in postcolonial Africa. One might even wonder if these analytical concepts are not reawakening the imaginary of the colonial anthropology which pathologized the “Dark Continent” in order to enclose it in its difference and represent it as the absolute alterity as Hegel did in his philosophical ethnography.
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2016-10-12 00:00:00
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Journal of French and Francophone Philosophy; Vol. 24 No. 1 (2016): African Thinking and/at Its Limits
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Frantz Fanon: Philosophy, Praxis, and the Occult Zone
Pithouse, Richard
Rhodes University
In 2011, Achille Mbembe asserted that “the human has consistently taken on the form of waste within the peculiar trajectory race and capitalism espoused in South Africa.” He added that the end of apartheid had shifted rather than undone the lines of exclusion and dispute. Since the massacre on the platinum mines in 2012 it has become widely accepted that the state is resorting to repressive measures to enforce these lines and contain the dispute that they occasion. With notable exceptions academic philosophy, and theory more broadly, has offered remarkably little illumination of the widening distance between the promise of national liberation and democracy and the often bitter realities of contemporary South Africa.
[i] Achille Mbembe ‘Democracy as Community Life’ Johannesburg Workshop in Theory & Criticism, 2011 http://jwtc.org.za/volume_4/achille_mbembe.htm
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Journal of French and Francophone Philosophy; Vol. 24 No. 1 (2016): African Thinking and/at Its Limits
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2020-06-09T16:18:18Z
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Introduction: 75 Years Later
Westmoreland, Mark William
Villanova University
Introduction to the volume commemorating 75 years since the death of Henri Bergson
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2016-12-21 00:00:00
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Journal of French and Francophone Philosophy; Vol. 24 No. 2 (2016): Bergson 75 Years Later
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Politeness
Bergson, Henri
This is the English translation of a speech Bergson made at Lycée Henri-IV on July 30, 1892. This is an interesting text because it anticipates Bergson’s last book, his The Two Sources of Morality and Religion. Like the distinction in The Two Sources between the open and the closed, “Politeness” defines its subject matter in two ways. There is what Bergson calls “manners” and there is true politeness. For Bergson, both kinds of politeness concern equality. Manners or material politeness amount to the ritualized greetings and formalities by means of which we usually define politeness. Unfortunately and like The Two Sources, Bergson attributes this formalized relation to other human beings with primitive and “inferior races.” Nevertheless, Bergson sees in these formalities an attempt, in the name of equality, to ignore other people’s talents and merits so that one can dominate morally superior people. In contrast, true politeness or “spiritual politeness” consists in “intellectual flexibility.” When one meets a person of superior morality, one is flexible in one’s relation to him or her; one abandons the formalities in order to really live her life and think her thoughts. Here we find equality too: “what defines this very polite person is to prefer each of his friends over the others, and to succeed in this way in loving them equally.” After making a comparison to dance, Bergson defines spiritual politeness as “a grace of the mind.” Since both kinds of politeness concern equality, Bergson associates both with justice. However, beyond these two kinds of politeness and justice there is “politeness of the heart,” which concerns charity. In order to indicate politeness of the heart, Bergson describes the kind of person, a sensitive person, who anxiously awaits a word of praise in order to feel good about herself but who also, when she hears a word of reproach, is thrown into sadness. Although Bergson calls the sensibility of this person “a bit sickly,” he also claims that the sensibility is found in the heart of each of us. It indicates a fundamental sympathy with others. For this person such a word from another makes every power of one’s being vibrate in unison. So in this short speech, one will find Bergson distinguishing between material politeness, mental or spiritual politeness, and politeness of the heart. Politeness of the heart is true openness to others. And, for Bergson, it opens up to a society exemplified by ancient philosophy: true friends of each other and of ideas.
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2016-12-21 00:00:00
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Journal of French and Francophone Philosophy; Vol. 24 No. 2 (2016): Bergson 75 Years Later
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Mysticism and War: Reflections on Bergson and his Reception During World War I
Jones, Donna V.
University of California, Berkeley
Once we grasp Bergson’s new conception of an intuitive metaphysics premised on a distance from action, it seems unlikely that a connection could be found between this metaphysics and an activist philosophy of war. In this essay I shall revisit Bergson’s metaphysics to see how they could have been understood to provide support for war. I discuss how Bergson’s metaphysics by way of its number theoretical understanding of oneness was thought to mirror or express the limit experience of war that attracted many intellectuals hungry for a shattering of conventional limits on what held up as reality. Finally I suggest that Bergson subtly changed his understanding of the élan vital in the course of the Great War, compromising in the process its initially non-teleological character in order to ensure that his doctrines would only be implicated in international peace, not jingoistic war propaganda.
University Library System, University of Pittsburgh
2016-12-21 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/768
Journal of French and Francophone Philosophy; Vol. 24 No. 2 (2016): Bergson 75 Years Later
eng
Copyright (c) 2016 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/769
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Human Rights and the Leap of Love
Lefebvre, Alexandre
To commemorate the 75th anniversary of Henri Bergson’s death I present what I believe is his most vital and lasting contribution to political philosophy: his conception of human rights. This article has two goals. The first is to present Bergson’s writings on human rights as clearly and simply as possible, so as to reach the wide audience it deserves. The second is to demonstrate his relevance for contemporary human rights scholarship. To do so, I connect him to recent debates in the history and historiography of human rights. I also highlight his distinctive approach to human rights as furnishing a tool for individuals to work upon and improve themselves. For Bergson, the great promise of human rights is that they simultaneously open new possibilities to care for others and also to care for oneself.
University Library System, University of Pittsburgh
2016-12-21 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/769
Journal of French and Francophone Philosophy; Vol. 24 No. 2 (2016): Bergson 75 Years Later
eng
Copyright (c) 2016 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/770
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Bergson and the Morality of Uncertainty
Altamirano, Adriana Alfaro
Harvard University
Moral and political theories, insofar as they are based on the fragile life of human beings, usually incorporate a reflection on the role of uncertainty or contingency. The question remains however, how exactly do we experience ‘uncertainty’? Can it show us different faces, to which we then react in different ways? If so, what is the meaning of such multiplicity for the exercise of agency? Comparing Bergson’s inquiry into the modern belief in chance with Jean-Marie Guyau’s reflections on the love of risk, I examine the moral significance of different ways of relating to uncertainty, and analyze their respective pedagogical purchase regarding the constitution of human freedom. When confronted with the unknown future, human agency gets easily trapped in the vicious and vertiginous circle of impotence and omnipotence. The contrast between Bergson and Guyau illuminates this problem, showing how our relation to uncertainty informs our identity, our capacity for action, and our sense of obligation
University Library System, University of Pittsburgh
2016-12-21 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/770
Journal of French and Francophone Philosophy; Vol. 24 No. 2 (2016): Bergson 75 Years Later
eng
Copyright (c) 2016 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/771
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The Intuitive Recommencement of Metaphysics
Riquier, Camille
Catholic University of Paris, France
If we are to understand the complex relationship between Bergson and Kant, we must not approach the former’s philosophy as if it could only be either pre-critical or post-Kantian. Instead, the present essay seeks to shed light on this relationship by treating Kant (after Descartes and before Spencer) as another “missing precursor of Bergson.” In Bergson’s eyes, Kant, like Descartes, contains two possible paths for philosophy, which reflect the two fundamental tendencies that are mixed together in the élan vital and continued in humankind: intuition and intelligence. Bergson breaks with Kant from the interior of his philosophy, which he divides into two Kantianisms: the one, which he rejects as ancient, and the other, which he appropriates. What the analysis of this Bergsonian appropriation of Kant reveals, however, is not the existence of a latent Bergsonism in Kant, but rather the recovery of a Kantianism that is completed in Bergson—a Kantianism that embarked down a path that Kant himself, who held himself back from following it in order to dispense with all “intellectual” intuition, had only sketched. Thus, if Bergson is to be believed, an intuitive metaphysics, which installs itself in pure duration, is neither below nor beyond Kantian critique, but can pass through it, can traverse it in its entirety, since it proposes to surpass it, to prolong it following the path that Kant himself had cleared in order to fulfill its suppressed virtualities.
University Library System, University of Pittsburgh
2016-12-21 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/771
Journal of French and Francophone Philosophy; Vol. 24 No. 2 (2016): Bergson 75 Years Later
eng
Copyright (c) 2016 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/772
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On Bergson's Reformation of Philosophy
Ansell-Pearson, Keith
University of Warwick
In this essay I focus on the text Creative Evolution (1907) and show that although Bergson intended to make a contribution to the science of biology and to the philosophy of life, the primary aim of the text is to show the need for a fundamental reformation of philosophy. Bergson wants to show how, through an appreciation of the evolution of life, philosophy can expand our perception of the universe. I examine in detail the two essential claims he makes in the text: first, that we have to see the theory of knowledge and the theory of life as deeply related; second, that there is a need to “think beyond the human condition” or human state. Indeed, Bergson conceives philosophy as the discipline that “raises us above the human condition” and makes the effort to “surpass” it. This reveals itself to be something of an extraordinary endeavour since it means bringing the human intellect into rapport with other kinds of consciousness. Moreover, if we do not place our thinking about the nature, character, and limits of knowledge within the context of the evolution of life then we risk uncritically accepting the concepts that have been placed at our disposal. It means we think within pre-existing frames. We need, then, to ask two questions: first, how has the human intellect evolved?, and second, how can we enlarge and go beyond the frames of knowledge available to us?
University Library System, University of Pittsburgh
2016-12-21 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/772
Journal of French and Francophone Philosophy; Vol. 24 No. 2 (2016): Bergson 75 Years Later
eng
Copyright (c) 2016 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/773
2020-06-09T16:18:18Z
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Beyond Dualism and Monism: Bergson's Slanted Being
Kebede, Messay
University of Dayton
There is an old but still unresolved debate pertaining to the question of Bergsonian monism or dualism. Scholars who think that Bergson is ultimately monist clash with those who claim that he has consistently maintained a dualist position. Others speak of contradiction and point out his failure to reconcile dualism with monism. What feeds on the debate is Bergson’s undeniable change of direction: while his first book is flagrantly dualist, his second book takes a sharp turn toward monism. Without denying the intricacy generated by the change of direction, this paper argues that the originality of his position is overlooked every time that the problem is presented in terms of Bergson being dualist or monist. Notably, it contends that Bergson’s third book, Creative Evolution, overcomes both dualism and monism by removing their contradiction through a durational or slanted approach to Being.
University Library System, University of Pittsburgh
2016-12-21 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/773
Journal of French and Francophone Philosophy; Vol. 24 No. 2 (2016): Bergson 75 Years Later
eng
Copyright (c) 2016 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/774
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Darkened Counsel: The Problem of Evil in Bergson’s Metaphysics of Integral Experience
Smith, Anthony Paul
LaSalle University
Henri Bergson's work is often presented as an optimistic philosophy. This essay presents a counter-narrative to that reading by looking to the place of the problem of evil within his integral metaphysics. For, if Bergson’s philosophy is simply optimistic, or simply derives meaning from the wholeness of experience, then it risks a theodical structure which undercuts its ability to speak to contemporary social and political problems of suffering. A theodical structure is one that, at bottom, justifies the experience of suffering by way of a concept of the whole or some concept that functions to subsume everything within it. Suffering is subsumed and given meaning by placing it within a relation, often with a telos that redeems or sublimates the experience of suffering. This takes such a singular experience such as suffering and renders it merely relative to the part it plays within the system of everything. On my reading, Bergson’s philosophy contains a supplement of what we might call pessimism or negativity inherent in his metaphysics as integral experience. This supplement undermines the theodical structure that may be assumed to undercut Bergson’s philosophy when confronted with evil or suffering and is seen most clearly in his critique of the notion of “everything.”
University Library System, University of Pittsburgh
2016-12-21 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/774
Journal of French and Francophone Philosophy; Vol. 24 No. 2 (2016): Bergson 75 Years Later
eng
Copyright (c) 2016 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/775
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The Concept in Life and the Life of the Concept: Canguilhem’s Final Reckoning with Bergson
Feldman, Alex
Pennsylvania State University
Foucault famously divided the history of twentieth-century French philosophy between a “philosophy of experience” and a “philosophy of the concept,” placing Bergson in the former camp and his teacher Canguilhem in the latter. This division has shaped the Anglophone reception of Canguilhem as primarily a historian and philosopher of biology. Canguilhem, however, was also a philosopher of life and a careful reader of Bergson. The recently-begun publication of Canguilhem’s Œuvres complètes has revealed the depth of this engagement, and a re-reading of Canguilhem’s final major statement on Bergson, the 1966 essay “The Concept and Life,” has thus become necessary. The basic problem of that essay is the relationship between knowledge and life in the history of biology and philosophy, with a special place for Bergson. Canguilhem’s strong criticism of him turns, however, on a misquotation. In claiming that Bergson fails to account for the struggle of the living being to maintain a species form, Canguilhem misconstrues the crucial Bergsonian distinction between vital order and geometrical identity; he thus misses the importance that Bergson accords to general biological tendencies, rather than to the generality of the species. Despite the differences on display in the 1966 essay, it will be argued that Canguilhem’s earlier remarks on Bergson show a surprising convergence in the underlying aim of each thinker’s biological philosophy: the call for a new ontology that grasps the ordered and intelligible character of life without relying on a principle of identity.
University Library System, University of Pittsburgh
2016-12-21 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/775
Journal of French and Francophone Philosophy; Vol. 24 No. 2 (2016): Bergson 75 Years Later
eng
Copyright (c) 2016 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/776
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Bergson before Bergsonism: Traversing “Bergson’s Failing” in Susanne K. Langer’s Philosophy of Art
van der Tuin, Iris
Utrecht University, The Netherlands
How did the philosophy of Henri Bergson look before Gilles Deleuze’s Bergsonism? This article provides a situated answer to that question by performing a close reading of Susanne K. Langer’s early engagement with Bergson in her monograph Feeling and Form from 1953. Both Bergson and Langer argue against polemical philosophizing. Such polemical modes of doing philosophy distort insight into the thought of the philosophers in question and in philosophical questions per se (such as questions about artistic creation). My reading of Langer’s Bergson is therefore infused with what is nowadays called a new materialist impetus of non-linearity, a non-oppositional philosophizing, and the reading follows the methodology of diffractive reading, a thinking outside fixed and fixating schools of thought. I argue that in spite of Langer’s explicit, i.e., polemical objection to Bergson’s work and to its use by artists, it is a Bergsonism with which Langer’s work is infused.
University Library System, University of Pittsburgh
2016-12-21 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/776
Journal of French and Francophone Philosophy; Vol. 24 No. 2 (2016): Bergson 75 Years Later
eng
Copyright (c) 2016 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/777
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The Cinematic Bergson: From Virtual Image to Actual Gesture
Ó Maoilearca, John
Kingston University, London
Deleuze’s film-philosophy makes much of the notion of virtual images in Bergson’s Matter and Memory, but in doing so he transforms a psycho-meta-physical thesis into a (very) unBergsonian ontological one. In this essay, we will offer a corrective by exploring Bergson’s own explanation of the image as an “attitude of the body”—something that projects an actual, corporeal, and postural approach, not only to cinema, but also to philosophy. Indeed, just as Renoir famously said that “a director makes only one movie in his life. Then he breaks it into pieces and makes it again,” so Bergson wrote that each philosopher only makes one “single point” throughout his or her whole career. And this one point, he then declares, is like a “vanishing image,” only one best understood as an attitude of the body. It is embodied image that underlies an alternative Bergsonian cinema of the actual and the body—one that we will examine through what Bergson’s has to say about “attitude” as well as “gesture” and “mime.” We will also look at it through a gestural concept enacted by a film, to be precise, the five remakes that comprise Lars von Trier’s and Jørgen Leth’s The Five Obstructions (2003). This will bring us back to the idea of what it is that is being remade, both by directors and philosophers, in Renoir’s “one film” and Bergson’s singular “vanishing image” respectively. Is the “one” being remade an image understood as a representation, or is it a gesture, understood as a bodily movement? It is the latter stance that provides a wholly new and alternative view of Bergson’s philosophy of cinema.
University Library System, University of Pittsburgh
2016-12-21 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/777
Journal of French and Francophone Philosophy; Vol. 24 No. 2 (2016): Bergson 75 Years Later
eng
Copyright (c) 2016 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/810
2020-06-15T13:43:49Z
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Introduction: The Persistence of Dwelling
Farred, Grant
Cornell University
Lopez, Alfred J.
Purdue University
Each of the essays collected here presents one or more flashpoints or crises in a history of 20th- and 21st-century dwelling.
University Library System, University of Pittsburgh
2017-09-15 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/810
Journal of French and Francophone Philosophy; Vol. 25 No. 1 (2017): The Persistence of Dwelling
eng
Copyright (c) 2017 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/811
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Letting-be: Dwelling, Peace and Violence in Ngugi wa Thiong’o’s Petals of Blood
Farred, Grant
Cornell University
It is dwelling that allows mortals to initiate themselves in time and space. As such, dwelling constitutes the event of being. In his essay “Building Dwelling Thinking,” Martin Heidegger stipulates that dwelling can only be achieved through harmonious relations among the constituents, earth, sky, mortals and gods (“divinities”), of the “fourfold.” Heidegger writes, “To preserve the fourfold, to save the earth, to receive the sky, to await the divinities, to initiate mortals – this fourfold preserving is the simple essence of dwelling.” Initiating themselves in time and space is the great difficulty that the residents of Ilmorog, the remote village in postcolonial Kenya in which Ngugi wa Thiong’o’s novel Petals of Blood is set, experience; in Petals of Blood, dwelling is what defines mortals’ being.
University Library System, University of Pittsburgh
2017-09-15 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/811
Journal of French and Francophone Philosophy; Vol. 25 No. 1 (2017): The Persistence of Dwelling
eng
Copyright (c) 2017 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/812
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Dwelling in the Apocalypse: Capitalist Modernity, Antimodernism, Zombies
Tutek, Hrvoje
University of Zagreb
The Heideggerian question posed here as “what does it mean to dwell in a global age” leaves open, invites even, the possibility of committing two conceptual mistakes from which, depending on the theoretical universe we inhabit, two separate sets of problems arise.
On the one hand, if the adverbial “in a global age” is taken to denote a radical historical caesura between “our age” and the age in which the concept was first deployed, one has to prove that the caesura is indeed not only historically operative but legitimate on an ontological level. This would, however, be a futile attempt: there hardly exists an essential, qualitative difference between the ontological regime of “our global age” and the one sketched in Heidegger's 1954 essay “Building Dwelling Thinking.” We have not been blessed by any epochal turns, despite important switches – to move for a second to a different register—in regimes of accumulation. Thus, it may be concluded, the ontological question about the state of “dwelling in a precarious age” has already been posed and answered by Heidegger himself—from an ontological perspective, he is our contemporary. And of course, to such question there can in fact be only one answer: it is the same “metaphysics” that has precluded the possibility of “dwelling” (initiated a “denial of dwelling” as it is put here) throughout modernity that gave rise to our age as global. But then to avoid the mistake sketched out above and the repetition of an already accomplished analysis, the question as it is posed for us here (“what does it mean to dwell in a global age”) should be taken as a politicization of the original concept, foreign to a puritanically ontological Heideggerian diagnostics, although building on its foundations: what is to be done historically at this moment to enter “dwelling”?
University Library System, University of Pittsburgh
2017-09-15 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/812
Journal of French and Francophone Philosophy; Vol. 25 No. 1 (2017): The Persistence of Dwelling
eng
Copyright (c) 2017 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/813
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The Bearded Ones: Dwelling in a History of Radicalism, Authenticity, and Neoliberalism
Cobb, Russell
University of Alberta
Beards are a sort of dwelling. Much like Heidegger's linguistic play with related etymologies of building and dwelling, beards are in a constant state of becoming, forever changing length, shape, and color. To the person—usually, but not always, a man—who grows a beard, the end product is always projected out into the future, like Heidegger’s concept of being. The beard is trimmed and groomed constantly; it is cultivated in a way that feels authentic to its wearer. But the same ontological problems that Heidegger applies to dwelling in a home also apply to beards. Long facial hair symbolizes wisdom in many cultures, but anyone who has grown a beard can attest to the existential dilemma of long facial hair. I didn’t recognize you with the beard, someone will say. Beards can serve as symbols of erudition, yes, but they are also masks for our social selves. The beard is, after all, is a curious appendage, as it is an extension of the self, but not the self per se. Herman Melville called beards “suburbs of the chin.” If, like Heidegger, we are to see being as not a fixed entity divorced from other beings, but a being-in-the-world, a set of relations among other beings, then beards are not simply static accessories or styles, but an example of the slippery nature of being itself.
University Library System, University of Pittsburgh
2017-09-15 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/813
Journal of French and Francophone Philosophy; Vol. 25 No. 1 (2017): The Persistence of Dwelling
eng
Copyright (c) 2017 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/814
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Sketches Toward an Ontology of Non-Dwelling: Mara Salvatrucha 13, Radical Homelessness, and Postglobality
Ramos, Anthony
City University of New York
In 1988, the California state legislature passed the California Street Terrorism Enforcement and Prevention Act (STEP), which allowed courts to “enhance” the sentences of offenders who have been proven to "promote, further, or assist in any criminal conduct by gang members." It bundled together criminality, policing, and incarceration in ways that drew upon the fears of the black/latino Others that were imminent in panics surrounding the “crack epidemic” and inner-city crime. Jumping to April 2016, the Salvadoran government has passed strikingly similar legislation, which centers on reclassifying gang-associated crimes as terroristic; in essence under their new laws gang affiliation is a terrorist. This, too, has been enacted in the midst of panic about gang violence and low-level warfare between gangs and the Salvadoran state. The adoption of US-style anti-gang approaches by the Salvadoran government is not new. In 2003, the right-wing government passed mano dura [“iron fist”] policies that sought to address increases in gang associate crime with zero-tolerance, tough-on-crime measures. Law enforcement received expanded leeway to target and arrest gang members, especially those from Mara Salvatrucha 13 (MS-13) and Barrio 18. Despite the lack of sustained reductions in violent crime, the mano durapolicies have remained and will only be exacerbated by the new legislation.
University Library System, University of Pittsburgh
2017-09-15 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/814
Journal of French and Francophone Philosophy; Vol. 25 No. 1 (2017): The Persistence of Dwelling
eng
Copyright (c) 2017 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/815
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Precluded Dwelling: The Dollmaker and Under the Feet of Jesus as Georgics of Displacement
Mannon, Ethan
Mars Hill University
In this article, I explore displacement as a force that precludes dwelling. I do so in the context of the georgic mode, a literary tradition defined by dwelling and by the kind of agricultural endeavoring that Heidegger relates to “building.” As he explains in “Building Dwelling Thinking,” to build is not only to make or to construct, but also “to preserve and care for, specifically to till the soil, to cultivate the vine” (147). Thus, in addition to creation outright, Heidegger’s “building” involves husbandry. His expansive definition multiplies the kinds of human activity described by building. When humans cultivate plants, they create a situation and environment wherein the crop can flourish. The generative force is nonhuman; growth comes from the plant itself. We cannot build a vineyard as we can a structure. In addition to placing humans in a caretaking role, the three terms in Heidegger’s title further indicate that the husbandman’s “building” requires his continual attention to his place and to his work. Building, in the agricultural sense of the word, requires prolonged physical presence and much thought. Heidegger’s choice of a vineyard underscores the importance of time to dwelling: as a perennial plant that requires years of investment before bearing fruit, the vineyard functions as a site where planning and labor, observation and care unfold across the seasons and over a period of years. The full scope of Heidegger’s dwelling, then, involves prolonged (if not permanent) and productive agricultural thinking and laboring. My fundamental premise is that Heideggerian dwelling reaches a confluence with the georgic mode.
University Library System, University of Pittsburgh
2017-09-15 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/815
Journal of French and Francophone Philosophy; Vol. 25 No. 1 (2017): The Persistence of Dwelling
eng
Copyright (c) 2017 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/816
2020-06-15T13:43:49Z
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Home and Dwelling: Re-Examining Race and Identity Through Octavia Butler’s Kindred and Paul Beatty’s The Sellout
Astrada, Scott
College of the Holy Cross
The question of how to exist, to dwell, within one’s physical and psychological home has become an urgent one in an increasingly globalized world. Yet the answer to this question has never been more fleeting. Lacking universal political or sociological narratives in what can be oversimplified as a post-colonial or post-modern milieu, reformulating the question of how one dwells within one’s home has become both relevant and essential. This essay explores a return to the question of how one dwells, not in pursuit of a theoretical harmonizing answer, but to reevaluate how the question is generally framed—a return to the foundation of how one exists, or more precisely, how a one exists. Through Martin Heidegger’s essay on dwelling and Michel Foucault’s understanding of history as power, my reading of two works of modern fiction captures the struggles of subjects attempting to define their place in the world. Examining how the protagonists of Octavia Butler’s Kindred and Paul Beatty’s The Selloutdwell within their homes provides much insight into how race, identity, and history impact dwelling in a global age.
University Library System, University of Pittsburgh
2017-09-15 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/816
Journal of French and Francophone Philosophy; Vol. 25 No. 1 (2017): The Persistence of Dwelling
eng
Copyright (c) 2017 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/821
2020-06-09T16:14:05Z
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The Creolization of Political Theory and the Dialectic of Emancipatory Thought: A Plea for Synthesis
Neocosmos, Michael
Rhodes University, South Africa
The paper discusses Jane-Anna Gordon's important idea of the Creolization of Poitical Theory with reference to the work of Jean-Jacques Rousseau and Frantz Fanon. It makes an argument for synthesizing this initiative with dialectical thought in order to transcend the analytical vision which gave birth to the creolizing of theory. This synthesis is proposed in order to make sense of the real of any politics of universal emancipation and to incorporate the theoretical inventions of popular actions.
University Library System, University of Pittsburgh
2017-12-07 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/821
Journal of French and Francophone Philosophy; Vol. 25 No. 2 (2017): Creolizing Theory
eng
Copyright (c) 2017 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/822
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Creolizing Collective Memory: Refusing the Settler Memory of the Reconstruction Era
Bruyneel, Kevin
Babson College http://www.babson.edu/Academics/faculty/profiles/Pages/Bruyneel-Kevin.aspx
The collective memory of the Reconstruction era in US history is a good example of Jane Anna Gordon's notion of 'creolization' at work. I argue that this is an era that could do with even further creolizing by refusing the influence of settler memory. Settler memory refers to the capacity both to know and disavow the history and contemporary implications of genocidal violence toward Indigenous people and the accompanying land dispossession that serve as the fundamental bases for creating settler colonial nations-states. One of the most important works on the Reconstruction Era is W.E.B. Du Bois’ canonical text, Black Reconstruction in America: 1860–1880, published in 1935. I examine both the creolizing elements of DuBois' argument and also suggest how attention to settler memory can further creolize our grasp of this period through a re-reading of his text and putting it into the context of other developments occuring during the years he examines.
University Library System, University of Pittsburgh
2017-12-07 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/822
Journal of French and Francophone Philosophy; Vol. 25 No. 2 (2017): Creolizing Theory
eng
Copyright (c) 2017 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/823
2020-06-09T16:14:05Z
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La France contemporaine face au défi de la créolisation
Etoke, Nathalie
Connecticut College
Inspired by Jane Gordon's book, Creolizing Political Theory: Reading Rousseau through Fanon, this article examines the paradoxes of Creolization within the French context. How do post-colonial French identities of Maghrebi, Sub-Saharan African or Caribbean descent Creolize French society? Instead of being an opportunity that must be seized by the Nation, why is creolization perceived as an imminent threat to the Republic? How can one think of Creolizing politics in the former colonial power? How does Creolization compel us to rethink how we live together? And how does it require us to rethink freedom and equality for all? These are the questions at the heart of this article.
University Library System, University of Pittsburgh
2017-12-07 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/823
Journal of French and Francophone Philosophy; Vol. 25 No. 2 (2017): Creolizing Theory
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Copyright (c) 2017 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/824
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Introduction: Forum on Creolizing Theory
Gordon, Lewis R.
UCONN-Storrs; Global Center for Advanced Studies; Rhodes University
This introduction outlines why the author assembled a community of scholars with the task not of commenting on Jane Anna Gordon’s work on creolizing political theory but instead placing it in dialogue with their own. The idea is that the value of theory depends also on the extent to which it could be engaged as a communicative practice with other theories dedicated to a shared concern. In this case, it is scholars committed to thought devoted to concerns of dignity, freedom, and liberation as well as the critical question of the ultimate value of doing theoretical work.
University Library System, University of Pittsburgh
2017-12-07 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/824
Journal of French and Francophone Philosophy; Vol. 25 No. 2 (2017): Creolizing Theory
eng
Copyright (c) 2017 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/825
2020-06-09T16:14:05Z
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Creolizing Political Institutions
Gordon, Jane Anna
UCONN-Storrs
This essay engages the contributions to the forum by Nathalie Etoke, Kevin Bruyneel, Michael Neocosmos, and Sonia Dayan-Herzbrun to consider what it means to creolize political identities, political memory, and political institutions.
University Library System, University of Pittsburgh
2017-12-07 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/825
Journal of French and Francophone Philosophy; Vol. 25 No. 2 (2017): Creolizing Theory
eng
Copyright (c) 2017 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/827
2020-06-09T16:14:05Z
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Créoliser Marx avec Ngugi Wa Thiong’o
Dayan-Herzbrun, Sonia
Professeur émérite de sociologie politique à l'université Paris Diderot (Laboratoire du Changement Social et Politique) et directrice de la revue Tumultes
En mettant en question l’utilisation par les colonisés de la langue des colonisateurs et en appelant au retour aux langues africaines, l’écrivain kényan Ngũgĩ wa Thiong’o a produit sans doute la critique la plus radicale et la plus audacieuse qui soit, de la colonisation de l’esprit. Cet article le met en conversation avec Karl Marx dans l'esprit de la pensée de Jane Anna Gordon sur la créolisation de la théorie politique.
University Library System, University of Pittsburgh
2017-12-07 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/827
Journal of French and Francophone Philosophy; Vol. 25 No. 2 (2017): Creolizing Theory
fre
Copyright (c) 2017 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/852
2020-06-09T16:13:15Z
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Introduction: Kristeva and Race
Bové, Carol Mastrangelo
University of Pittsburgh
The Kristeva Circle Conference of 2017 in Pittsburgh confirmed that writers throughout the world have been engaging with Julia Kristeva’s thought in large numbers and in ways relevant to “an ethics of inclusion,” the topic of the Conference. The question of race arguably came to a head at the conference when one of the founders of the Kristeva Circle, Fanny Söderbäck, commented on the paper just delivered by Kristeva via Skype, “The Psychic Life--A Life in Time: Psychoanalysis and Culture.” According to Söderbäck, we run the risk of reinforcing Islamophobic views that equate terrorism with Islam if we focus on young women intent on jihad without simultaneously addressing the behavior of white men bent on white supremacist violence and terrorism. Kristeva did not directly address the issue of her lecture’s reinforcement of Islamophobic views in her response. Instead, she spoke at some length about a patient whose confrontation with Arabic poetry led to improvement in her psychic health. I introduce the following papers in part as a dialogue with Kristeva on race and as a response to Söderbäck’s comments. The essays all make reference to questions of race and ethnicity in Kristeva’s work. They do so in ways that provoke thought on the contributions of psychoanalytic writing, appreciated and also criticized for its universalizing tendencies, which may in part explain its vulnerability to charges of racism.
University Library System, University of Pittsburgh
2018-12-07 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/852
Journal of French and Francophone Philosophy; Vol. 26 No. 2 (2018): Kristeva and Race
eng
Copyright (c) 2018 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/853
2020-06-09T16:13:15Z
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A Frightful Leap into Darkness: Auto-Destructive Art and Extinction
Halberstam, Jack
Columbia University
In a new book titled Wild Things: Queer Theory After Nature, I develop a new critical vocabulary to access different, transdisciplinary ways of thinking about race, sexuality, alternative political imaginaries and queer futurity and extinction. Wildness in no way signals the untamed frontier, or the absence of modernity, the barbarian, the animalistic or the opposite of civilization. Rather, in a post-colonial and even de-colonizing vein, it has emerged in the last few years as a marker of a desire to return queerness to the disorder of an unsorted field of desires and drives; to the disorienting and disquieting signifying functions it once named and held in place; and to a set of activist and even pedagogical strategies that depend upon chance, randomness, surprise, entropy and that seek to counter the organizing and bureaucratic logics of the state with potential sites of ungovernability and abjection. Wildness signifies in my project in a number of different ways, but here I use the framework of “abjection” to explain some of the appeal of wildness and a few of the ways in which it expresses relations between the unnamable, the excessive, horror and death. Later on, I will turn to a set of performances and art projects that are deliberately auto destructive and that collectively imagine the end of the human.
University Library System, University of Pittsburgh
2018-12-07 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/853
Journal of French and Francophone Philosophy; Vol. 26 No. 2 (2018): Kristeva and Race
eng
Copyright (c) 2018 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/854
2020-06-09T16:13:15Z
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From Necrotic to Apoptotic Debt: Using Kristeva to Think Differently about Puerto Rico’s Bankruptcy
Trigo, Benigno
Vanderbilt University
Without the maternal hold, without its herethical ethics and sublimation, without the stability (fragile as it may be) that this hold can bring, we are melancholically or defensively driven to commit the most heinous acts of atrocity and violence in the name of eternal life, development, and progress. For the most part, Kristeva has described the combination of personal loss and social, cultural, and historical pressures brought to bear on the vexed (but ultimately successful) sublimation of the maternal hold by artists like Giovanni Bellini. More recently, however, her attention has turned to other contemporary examples, in particular, Max Beckmann whose works, she claims, sublimate the loss of the maternal hold itself. They are examples of a Sacred Family, a Pietà, or a Dormition that have undergone a radical transformation. They are representations of a society, a culture, indeed a world, that is losing its maternal hold; a world that is losing both its herethical ethics, and the capacity to sublimate its apoptotic inheritance. Following Kristeva, I will put Eduardo Lalo’s book of poems and drawings Necrópolis (2014) in a tradition of representation of the maternal hold that is close to a thousand years old. This tradition goes from the confrontation with nothingness in Theophane the Greek’s Dormition (1392) to the modern matricide represented in Pablo Picasso’s Maternity Apple (1971).
University Library System, University of Pittsburgh
2018-12-07 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/854
Journal of French and Francophone Philosophy; Vol. 26 No. 2 (2018): Kristeva and Race
eng
Copyright (c) 2018 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/855
2020-06-09T16:13:15Z
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Time and Crisis: Questions for Psychoanalysis and Race
Spillers, Hortense
Vanderbilt University
In the triumvirate of personalities and motives—from Wright and Baldwin to Coates—we encounter the essential elements of the “crisis” that configures black passage in the New World. These lines of kinship, both consanguineous and ineffable, travelling from father to son, from uncle to nephew, from one generation to the next, lend us a figurative rhythm that grasps the notion of the processional—the traversal of time and space that remains fundamentally mysterious, just as we can put our finger directly on the problem—black life is still as endangered and precarious as it ever was. If one regards such passage as a “crisis,” then it is precisely because it is riddled with turning points, sudden ruts and rifts in the road when the way seemed smooth and clear—those moments when decisions must be made—and from that perspective, African-American cultural apprenticeship offers, by definition, crisis not as a state of exception, but rather, as a steady state, given historical pressures that bear in on it and that become, as a result, intramural pressures. What I wish to do in these remarks is to clarify one of the questions engendered by this predicament, and that is to say, the riddle of identity and how it matters, but even more than an inquiry into the identitarian, I am searching for a protocol through intramural space.
University Library System, University of Pittsburgh
2018-12-07 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/855
Journal of French and Francophone Philosophy; Vol. 26 No. 2 (2018): Kristeva and Race
eng
Copyright (c) 2018 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/856
2020-06-09T16:13:15Z
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Reading the Genotext in Harryette Mullen’s Muse & Drudge: “Sapphire’s lyre styles…”
Scott, William
University of Pittsburgh
In her early work on Modernist poetry and avant-garde poetics, Julia Kristeva proposed a bifurcated view of the poetic text as simultaneously constituted by both a “genotext” and a “phenotext.” Reading the “genotext” of any given poem might start by “pointing out the transfers of drive energy that can be detected in phonematic devices (such as the accumulation and repetition of phonemes or rhyme) and melodic devices (such as intonation or rhythm)”; and, in her words, it would also need to take into consideration “the way semantic and categorial fields are set out in syntactic and logical features.” This essay seeks to demonstrate how Harryette Mullen’s Muse & Drudge might be analyzed at the level of its genotext, taking (arbitrarily) as its primary example the first of the book’s eighty poems to illustrate how a straightforwardly genotextual analysis might proceed. The essay contends that, by closely observing the genotext of Mullen’s poetry in Muse & Drudge, one may eventually arrive at a more comprehensive understanding of the “polyvocal” and “polymorphous” nature of the language and poetic design of the poems in this enigmatic collection.
University Library System, University of Pittsburgh
2018-12-07 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/856
Journal of French and Francophone Philosophy; Vol. 26 No. 2 (2018): Kristeva and Race
eng
Copyright (c) 2018 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/857
2020-06-09T16:13:15Z
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Art, Mysticism, and the Other: Kristeva’s Adel and Teresa
Miller, Elaine P.
Miami University
Kristeva's Teresa My Love concerns the life and thought of a 16th century Spanish mystic, written in the form of a novel. Yet the theme of another kind of foreigner, equally exotic but this time threatening, pops up unexpectedly and disappears several times during the course of the novel. At the very beginning of the story, the 21st century narrator, psychoanalyst Sylvia Leclerque, encounters a young woman in a headscarf, whom Kristeva describes as an IT engineer, who speaks out, explaining that "she and her God were one and that the veil was the immovable sign of this 'union,' which she wished to publicize in order to definitively 'fix it' in herself and in the eyes of others." In this paper I ask what difference Kristeva discerns between these two women, a distinction that apparently makes Teresa's immanence simultaneously a transcendence, but transforms a Muslim woman in a headscarf immediately into an imagined suicide bomber. Despite the problematic aspects of this comparison, we can learn something from them about Kristeva's ideas on mysticism and on art. Both mysticism and art are products of the death drive, but whereas the suicide bomber and the animal directly and purely pursue death (again, on Kristeva's view) Teresa and Adel remain on its outer edge and merely play with mortality.
University Library System, University of Pittsburgh
2018-12-07 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/857
Journal of French and Francophone Philosophy; Vol. 26 No. 2 (2018): Kristeva and Race
eng
Copyright (c) 2018 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/858
2020-06-09T16:13:15Z
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Kristeva's Severed Head in Iraq: Antoon’s The Corpse Washer
Restuccia, Frances L.
Boston College
This paper offers a Kristevan reading of Antoon's The Corpse Washer. Although this text focuses specifically on Arab/Muslim culture, which cannot be translated into a racial category, this reading is meant to show the pertinence of Kristevan psychoanalytic theory in a non-Western context. One might go about linking such psychoanalytic work on non-Western writing to “race” in two ways. Insofar as The Corpse Washer demonstrates the validity of Kristevan psychoanalytic theory for non-Western art/artists, it implies the universality of that theory, despite ethnicity, race, religion, etc. Or if we presuppose the universality of Kristevan psychoanalytic theory, we may think of such work as testing the assumption that psychoanalysis can traverse all such culturally constructed boundaries.
University Library System, University of Pittsburgh
2018-12-07 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/858
Journal of French and Francophone Philosophy; Vol. 26 No. 2 (2018): Kristeva and Race
eng
Copyright (c) 2018 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/859
2020-06-09T16:13:15Z
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Spain and Islam Once More: Fundamentalism in Sainte Thérèse d’Avila
Bové, Carol Mastrangelo
University of Pittsburgh
Julia Kristeva's Teresa, My Love: An Imagined Life of the Saint of Avila confronts us with the contemporary problem of violent forms of fundamentalism, especially Islamic, as it recreates the life of Saint Theresa. The novel's psychoanalytic perspective engages our emotions and sensations, and is also therapeutic for author and reader. But most of all, it engages our thinking and deals in depth with this compelling, timely issue.
University Library System, University of Pittsburgh
2018-12-07 00:00:00
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http://jffp.pitt.edu/ojs/jffp/article/view/859
Journal of French and Francophone Philosophy; Vol. 26 No. 2 (2018): Kristeva and Race
eng
Copyright (c) 2018 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/860
2020-06-09T16:13:15Z
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The Psychic Life: A Life in Time: Psychoanalysis and Culture
Kristeva, Julia
University of Paris-Diderot
Last year I published an autobiographical text in the form of interviews with a young psychologist entitled Je me voyage. The title’s neologism gives a nod to my foreign status in the French language which has largely determined my psychosexual positioning in research and in writing; the psychic experience has been central to my life’s trajectory (which I will not elaborate on here.) In my familial context, culture constituted a world that made life liveable —and I experienced life, due to the importance accorded to language, as survival, as an intimate resistance and an inherent creativity in social time.
University Library System, University of Pittsburgh
2018-12-07 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/860
Journal of French and Francophone Philosophy; Vol. 26 No. 2 (2018): Kristeva and Race
eng
Copyright (c) 2018 Journal of French and Francophone Philosophy
oai:ojs.jffp.pitt.edu:article/888
2020-06-09T16:12:30Z
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Interpreting the Situation of Political Disagreement: Rancière and Habermas
Mayer, Seth
Manchester University
Although Jacques Rancière and Jürgen Habermas share several important commitments, they interpret various core concepts differently, viewing politics, democracy, communication, and disagreement in conflicting ways. Rancière articulates his democratic vision in opposition to important elements of Habermas’s approach. Critics contend that Habermas cannot account for the dynamics of command, exclusion, resistance, and aesthetic transformation involved in Rancière’s understanding of politics. In particular, the prominent roles Habermas affords to communicative rationality and consensus have led people to think that he cannot grasp the radical forms of political disagreement Rancière describes. While some have viewed Rancière as offering a trenchant challenge to Habermas, I will contend that Rancière’s critique is less compelling than some have thought. Habermasian understandings of third personal speech and aesthetic expression are nuanced and adaptable enough to evade Rancière’s criticisms. I conclude by suggesting that Habermasian theorists have also developed crucial forms of social and political critique that Rancière’s theory systematically excludes.
University Library System, University of Pittsburgh
2019-11-26 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/888
Journal of French and Francophone Philosophy; Vol. 27 No. 2 (2019): Jacques Rancière and Critical Theory
eng
Copyright (c) 2019 Seth Mayer
oai:ojs.jffp.pitt.edu:article/889
2020-06-09T16:12:30Z
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Excess Words, Surplus Names: Rancière and Habermas on Speech, Agency, and Equality
Feola, Michael
Lafayette College
Jürgen Habermas and Jacques Rancière treat speech as the medium for politics and, likewise, both diagnose the pathologies that follow from blockages on civic speech. That said, these broad commonalities give rise to significant divides regarding the social ontology of language, the forms of power that attend linguistic exchange, and how speech informs democratic agency. Ultimately, the essay will argue that Rancière highlights the political deficits within deliberative commitments to democratic values. In doing so, his challenge yields broader insights for a democratic politics of speech and the linguistic resources that facilitate such a politics.
University Library System, University of Pittsburgh
2019-11-26 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/889
Journal of French and Francophone Philosophy; Vol. 27 No. 2 (2019): Jacques Rancière and Critical Theory
eng
Copyright (c) 2019 Michael Feola
oai:ojs.jffp.pitt.edu:article/890
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Acting Through Inaction: The Distinction Between Leisure and Reverie in Jacques Rancière’s Conception of Emancipation
Ross, Alison
Monash University
The classical distinction between leisure and work is often used to define features of the emancipated life. In Aristotle leisure is defined as time devoted to purposeful activity, and distinguished from the labour time expended merely to produce life’s necessities. In critical theory, this classical distinction has been adapted to provide an image of emancipated life, as purposively driven, fulfilling and meaningful activity. Aspects of this adapted definition undermine the classical leisure/work distinction to the extent that the demand for meaningful work, i.e., a leisure-work conjunction, is now used as a critical perspective on unfulfilling, oppressive labour. Rancière, however, is critical both of this idea of an extended franchise for leisure and of its dependence on craft and artisanal labour as the model of satisfying, skilled work. Instead of Aristotelian leisure, or ‘fulfilling’ work, Rancière identifies in the state of reverie an alternative marker for the emancipated life. The theme is consistent across the scattered archival, historiographical, philosophical, literary and aesthetic contexts his writing treats. But since reverie is defined as disengagement from action, the position raises a number of difficulties.
This article examines how Rancière connects reverie to emancipation. It focuses on two questions: the nature of the relation between his definition of reverie and the classical, Aristotelian concept of action; and, whether, given the constitutive non-relation between reverie and action that he outlines, Rancière’s position can address the persistent problem in critical theory of the motivation for the emancipated life. It is argued that his highlighting of the potential communicative significance of modes and scenes of emancipated life is relevant to this problem. The key argument is that rather than developing a ‘theory’, his approach to emancipation focuses on and values communicable experiences of emancipation, and that states of reverie are one such type of valued experience.
University Library System, University of Pittsburgh
2019-11-26 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/890
Journal of French and Francophone Philosophy; Vol. 27 No. 2 (2019): Jacques Rancière and Critical Theory
eng
Copyright (c) 2019 Alison Ross
oai:ojs.jffp.pitt.edu:article/891
2020-06-09T16:12:30Z
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Towards a Rancièrean Critical Theory
Lampert, Matthew
Northeast Texas Community College
While Jacques Rancière has never been affiliated in any way with the Institute for Social Research, this article examines the extent to which his work could be considered “Critical Theory” in the sense most closely associated with the Frankfurt School tradition. I argue that Rancière’s work is not critical theory in this narrow sense; I further lay out a kind of “Rancièrean” criticism of the very project of Frankfurt School Critical Theory. This in turn allows me to sketch out a version of Critical Theory that might survive a Rancièrean critique. Even by this renewed conception, however, I argue that Rancière’s own work still cannot be considered a project of Critical Theory; but I finish the essay by laying out what a possible “Rancièrean” Critical Theory might look like, and why I think such a project would be valuable.
University Library System, University of Pittsburgh
2019-11-26 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/891
Journal of French and Francophone Philosophy; Vol. 27 No. 2 (2019): Jacques Rancière and Critical Theory
eng
Copyright (c) 2019 Matthew Lampert
oai:ojs.jffp.pitt.edu:article/894
2020-06-09T16:12:30Z
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Recognizability, Perception and the Distribution of the Sensible: Rancière, Honneth and Butler
Petherbridge, Danielle
University College Dublin
This paper explores the relation between perception, invizibilization and recognizability in the work of Rancière, Honneth and Butler. Recognizability is the term employed here to indicate the perceptual process that necessarily occurs prior to a normative or ethical act of recognition and that provides the conditions that make recognition possible. The notion of recognizability points to the fact that perception is not merely a disinterested surveying of the perceptual field but indicates that it is already evaluative in the sense that others are immediately distinguishable from other objects. When a failure of recognizability occurs, it is not due to the fact that the other has not been seen in a literal sense but instead that she has been intentionally ignored or invisibilized. The suggestion made here is that despite their different approaches, a comparison and dialogue between these three thinkers highlights the importance of this constellation of issues for critical theory.
University Library System, University of Pittsburgh
2019-11-26 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/894
Journal of French and Francophone Philosophy; Vol. 27 No. 2 (2019): Jacques Rancière and Critical Theory
eng
Copyright (c) 2019 Danielle Petherbridge
oai:ojs.jffp.pitt.edu:article/895
2020-06-09T16:12:30Z
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Jacques Rancière and Critical Theory: Issue Introduction
Burgos, Adam
Bucknell University https://orcid.org/0000-0002-6793-4591
Overview of the special issue on Jacques Ranciere and Critical Theory, along with some additional thoughts.
University Library System, University of Pittsburgh
2019-11-26 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/895
Journal of French and Francophone Philosophy; Vol. 27 No. 2 (2019): Jacques Rancière and Critical Theory
eng
Copyright (c) 2019 Adam Burgos
oai:ojs.jffp.pitt.edu:article/896
2020-06-09T16:12:30Z
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What to do with Adorno’s Aesthetic Theory? An Interview with Jacques Rancière
Allerkamp, Andrea
Genel, Katia
Hazoume, Mariem
What to do with Adorno’s Aesthetic Theory? An Interview with Jacques Rancière
Conducted by Andrea Allerkamp, Katia Genel, and Mariem Hazoume
Translated by Owen Glyn-Williams
This interview was originally published in French as “Que faire de la théorie esthétique d’Adorno ?”in Où en sommes-nousavec la Théorie esthétique d'Adorno ? (Pontcerq, 2018).
University Library System, University of Pittsburgh
2019-11-26 00:00:00
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/896
Journal of French and Francophone Philosophy; Vol. 27 No. 2 (2019): Jacques Rancière and Critical Theory
eng
Copyright (c) 2019 CRITIQUE D'ART
oai:ojs.jffp.pitt.edu:article/981
2021-12-10T20:53:21Z
jffp:FRM
"211210 2021 eng "
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Démocratie ontologique, phénoménologie démocrate: Jan Patočka et Jean-Luc Nancy
Lucero, Jorge Nicolás
Instituto de Investigaciones Gino Germani, Universidad de Buenos Aires
Le travail cherche à rapprocher les réflexions philosophico-politiques de Jan Patočka et Jean-Luc Nancy à partir du sujet de la démocratie. En analysant la caractéristique «non-politique» de la pensée patočkienne, on soutient que le philosophe tchèque permet de penser un sens onto-phénoménologique pour la démocratie, appartenant à la nature humaine et notamment donné dans le troisième mouvement de l’existence. L’ontologie du singulier-pluriel de Nancy, pour sa part, reformule la différence entre l’être et l’étant par la voie de la distinction entre la politique et le politique, de façon à radicaliser l’idée de l’être-avec et définir la démocratie, non selon un forme de gouvernement, mais comme la vérité de la communauté. Dans le deux cas (l’un implicite, l’autre explicite), ce concept de démocratie, qui sape les fondements métaphysiques et politiques plus traditionnels, posera à l’être-en-commun au cœur de toute enquête philosophique et comprendra son essence comme protestation.
University Library System, University of Pittsburgh
2021-12-10 15:34:43
application/pdf
http://jffp.pitt.edu/ojs/jffp/article/view/981
Journal of French and Francophone Philosophy; Vol. 29 No. 1-2 (2021)
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Copyright (c) 2021 Jorge Nicolás Lucero
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