33 found

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  1. Ionut Barliba (2014). How is Nazism Still Possible Today? [REVIEW] Meta 6 (1):430-436.
     
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  2. Oleg Bernaz (2014). Usages de Foucault Entre la Psychanalyse Et le Marxisme: Discours de la Résistance Et Pratiques de L’Intervention Intellectuelle En Société. Meta 6 (1):241-265.
    In this paper I analyze two distinct contemporary perspectives on the Foucauldian concept of power and resistance, namely the perspectives enlightened by Judith Butler’s La vie psychique du pouvoir and by Stéphane Legrand’s Le marxisme oublié de Foucault. Although these two approaches are interesting ways of discussing the Foucauldian concept of resistance and power, they fail to take into account the role that intellectuals play in practices of social emancipation. Instead I develop the concept of “specific intellectual” in order to (...)
     
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  3. Oleg Bernaz, Fabio Bruschi, Delia Popa & Gabor Tverdota (2014). Introduction. Meta 6 (1):7-17.
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  4. Thomas Bolmain (2014). Ni Foucault Ni Lacan: De la Loi, Entre Éthique Et Finitude. Meta 6 (1):198-240.
    After highlighting Foucault’s ambivalent position with regards to psychoanalysis, this paper first shows that Foucault’s critical thought, insofar as it finds its condition of possibility in modern philosophy understood as a theoretical discourse on human finitude, must imperatively be complemented in the vicinity of psychoanalytical praxis-discourse: the ethical and political issue of the finished and desiring subjectivity can thus be examined anew. On the basis of the historicization of the Lacanian Law undertaken in La volonté de savoir, the paper therefore (...)
     
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  5. Fabio Bruschi (2014). Le Sujet Entre Inconscient Et Idéologie. Althusser Et la Tentation du Freudo-Marxisme. Meta 6 (1):288-319.
    In this article we will aim at questioning Althusser’s attempts to assess the relations between marxism and psychoanalysis through an analysis of the differences and similarities of their objects, i.e. ideology and unconscious. We will show how Althusser’s position varies between the affirmation of a tendencial unification of ideology and unconscious, and the affirmation of their radical distinction. Recognising that it is only by choosing this second option that their real articulation can be determined, Althusser abandons the lacanian idea of (...)
     
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  6. Louis Carre (2014). Hegel Avec Freud. Psychanalyse, Subjectivité Et Critique Sociale Dans L’École de Francfort. Meta 6 (1):46-66.
    The Frankfurt School has often been associated to the project of “marrying” Freud’s psychoanalysis with a Marxian critique of capitalist societies. This article offers however another version of the link between Critical Theory and psychoanalysis. After having briefly sketched the notion of a “critical theory of society”, the Author shows how a critique of modern capitalist societies and Freudian psychoanalysis actually meet at a “methodological” level for which the marriage between Hegel and Freud seems to be the relevant one. As (...)
     
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  7. Amaury Delvaux (2014). De la Subjectivité Prise Dans le Langage: Agamben Et Lacan. Meta 6 (1):175-197.
    The attempt of this paper is to build a discussion between Giorgio Agamben and Jacques Lacan about their theories of the subject. Our lecture of Agamben’s theory of subjectivity is determined by the thesis that the birth of subjectivity depends on the structure of the exception and that this implies that « shame » is the subject’s elementary structure. After exposing this thesis about the agambenian subjectivity, we will show how some of its aspects can be related to the subject (...)
     
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  8. Augustin Dumont (2014). Like an Image: Sensibility and Reflexivity in Descartes’ Metaphysics. Meta 6 (1):321-346.
    This paper aims at questioning the role of image and imagination in Descartes’ Metaphysics, especially in the Meditations on First Philosophy, by holding both a certain doctrinal or theoretical discourse on image/imagination and the Cartesian use of images/imagination. Besides the fact that this rarely considered perspective prevents from freezing the original text, this strategy allows to highlight the ambiguity of theses notions, revealed through what is doing by the act of imagining compared to the act of conceiving with the understanding.
     
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  9. Terence Rajivan Edward (2014). Anthropology in the Context That Produced It. Meta 6 (1):347-360.
    This paper evaluates a definition of anthropology at home formulated by Marilyn Strathern in her book contribution 'The Limits of Auto-Anthropology'. According to the definition, anthropology at home is anthropology carried out in the social context that produced this discipline. I argue that this is not an adequate definition of anthropology at home.
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  10. Jani Kukkola (2014). Fear as 'Disclosure of Truths': The Educational Significance of An Existential-Phenomenological Insight. Meta 6 (1):378-396.
    The article illustrates a particular existential-phenomenological view of the emotion of fear and its connection to self-educative process of grasping the world and gaining self-knowledge. According to this view, originally promoted by Martin Heidegger and in educational philosophy Otto Friedrich Bollnow , fear is closely connected to a specific understanding of 'unconcealment', or 'disclosure' of truths. In the article it is shown, that this understanding sheds special educational insights on the connection between fear and gaining knowledge.
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  11. Marc Maesschalck (2014). Subjectivation Et Transformation Sociale: Critique du Renouveau En Théorie de L’Action À Partir de Karl Lévêque, Etienne Balibar Et Louis Althusser. Meta 6 (1):18-45.
    This article aims at questioning the recent return on the theoretical scene of Marxist theory in the light of the contemporary developments of the theories of collective action. It first points out two impasses of these theories that Marxism needs to acknowledge in order to avoid their repetition: the first one is the belief in the existence of a capacitating unconscious of the masses while the second one is the position of a mediating subjectivity capable of granting the social processes (...)
     
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  12. Jean Matthys (2014). Critique Et Clinique: La Pratique Analytique Comme Modèle Opératoire Pour L’Intervention Philosophique Chez Althusser. Meta 6 (1):266-287.
    The purpose of this paper is to explore the role played by the psychoanalytical model of intervention in Althusser’s reflections on the function of the philosophical practice initiated by Marx. In doing so, we will see how Althusser conceptualized Freud’s discovery of the unconscious and Marx’s critique of ideology and used these theoretical revolutions as a paradigm to understand the modalities of philosophical intervention on ideology. While the centrality of consciousness, subjectivity and knowledge will appear subordinated in both psychoanalytical and (...)
     
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  13. Eduardo Mendieta (2014). The Sophistic Effect. [REVIEW] Meta 6 (1):417-424.
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  14. Hardy Neumann (2014). Aneignung Und Interpretation der Monadologischen Metaphysik von Leibniz Durch Die Metaphysik des Daseins. Meta 6 (1):397-415.
    The research of H.-G. Gadamer and F. Volpi have showed the intimate connection between Sein und Zeit and the philosophy of Aristotle, specially the Nicomachean Ethics. The influence of other thinkers on the hermeneutical phenomenology has received less attention. Amongst the thinkers, whose contributions have not been sufficiently highlighted figures Leibniz. In this context, some relations between Leibniz’s monadological thinking and the metaphysics of Heidegger’s Dasein are considered and interpreted in this paper. It is argued that, to certain extent, an (...)
     
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  15. Delia Popa (2014). Subjectivation Et Mélancolie: La Fonction des Fantasmes Dans les Stratégies de la Perte. Meta 6 (1):151-174.
    Following Freud’s suggestion that we are able to recognize in the others some parts of our unconscious life that we are not keen to admit as our owns, this paper draws a theory of empathy understood as a double intention affecting the self and the other, each of them being connected indirectly to an unconscious phantasm sustaining the social relations. The subjectivation is to be described as a process driving the self from what is seen in the other towards some (...)
     
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  16. Dorin Stefanescu (2014). Poétique de L’Image: Structure Diaphane Et Phénoménologie de L’Inapparent. Meta 6 (1):361-377.
    The study focuses on a dimension concerning the status of the image as a diaphanous structure. It involves both a hermeneutical and a phenomenological approach which aims to set the guidelines to a poetics of the image by inquiring the function of the image in the foundation of the original significance. Does it open a horizon of the presence in the occurrence of an infra-textual phenomenon? In other words: that what pre-signifies, as absolute origin, does it give itself for comprehension (...)
     
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  17. Gabor Tverdota (2014). La Sociologie de la Connaissance Comme Socio-Pathologie: Une Lecture Psychanalytique D’Idéologie Et Utopie. Meta 6 (1):98-150.
    This paper proposes a psychoanalytical interpretation of Karl Mannheim’s main work, Ideology and Utopia. Our hypothesis is that a kind of “socio-pathology” that is implicit in Mannheim’s sociology of knowledge can be put explicit by the interpretation of his conception of false consciousness as a synthesis of the eponym concept of Georg Lukács and of the Freudian notion of illusion. We than show that the often pointed aporetic character of Mannheim’s sociology of knowledge can be outrun if its key element, (...)
     
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  18. Tsutomu Yagi (2014). The Life of Understanding. [REVIEW] Meta 6 (1):425-429.
     
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  19. Giovanni Zanotti (2014). La Psyché Démodée: Psychanalyse Et Objectivité Sociale Chez Adorno. Meta 6 (1):67-97.
    The paper discusses the problem of the possible relation between psychoanalytic concepts and social critique in the perspective of Adorno's social thought. The title refers to Adorno's idea that psyche as individual spontaneity has now lost the weight it used to have in the liberal era. As a brief introductory remark, I clarify the status of theory for Adorno, i.e., the circularity between interpretation and description as grounded by the nature of the social object itself. Then I analyse his core (...)
     
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  20. Tobias Keiling (2014). Heideggers Dinge. Meta:74-112.
    This paper discusses the notion of a thing (Ding) in Heidegger. Its aim is to explain the systematic place of that notion in Heidegger’s thought in relation to his ontological discourse: as what is explained through different understandings of being, things allow for a simultaneous differentiation and discussion of the different epochs in the so-called history of being. Thus a phenomenology of things and thingness serves as frame of reference for all explications of ‘what there is.’ If Heidegger is a (...)
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  21. Jussi Backman (2014). From the Ultimate God to the Virtual God: Post-Ontotheological Perspectives on the Divine in Heidegger, Badiou, and Meillassoux. Meta:113-142.
    The Heideggerian account of the ontotheological constitution of Western metaphysics has been extremely influential for contemporary philosophy of religion and for philosophical perspectives on theology and the divine. This paper introduces and contrasts two central strategies for approaching the question of the divine in a non- or post-ontotheological manner. The first and more established approach is that of post-Heideggerian hermeneutics and deconstruction, inspired by Heidegger’s suggestion of a “theology without the word ‘being’” and by his later notions of an “ultimate (...)
     
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  22. Jocelyn Benoist (2014). Reality. Meta:21-27.
    This paper deals with the question what reality is and how can we describe it. Reality is as such beyond the dichotomy of meaning and meaningless, because it is the soil of every possibility to create such a meaning. A meaning, in other words, can succeed or fail only because it refers to a reality, which is not itself pure meaning. This reality does not need to be a transcendent reality: it is just what meaning is about. This means to (...)
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  23. Marko Bosnic (2014). “New” Realism As A Problem Of Method. Meta:280-304.
    The development of the discussion on “Speculative Realism” and “Speculative Materialism” is very well documented. However, in order to better understand the overall project of this “New Realism” it is helpful to draw light to the genealogy and context in which the problem evolved in. In this paper, I map out a genealogy of the complex problem of “New Realism” in order to understand what it is that is “new” about this realism. The central argument of the paper is that (...)
     
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  24. Diego D’Angelo & Nikola Mirkovic (2014). Neuer Realismus und Phänomenologie: Einleitung der Herausgeber. Meta:7-14.
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  25. Maurizio Ferraris (2014). New Realism as Positive Realism. Meta:172-213.
    In this essay I try to give some overall statements in order to show that new realism is to be understood as a kind of positive philosophy. Against constructivism, I argue that there is a prevalence of the objects themselves on our understanding of them because reality offers a resistance to our attempt to grasp it depending on its level of dependence from our own understanding, which is different in the case of natural objects, ideal object and social object . (...)
     
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  26. Gunter Figal (2014). Phenomenological Realism: Programmatic Considerations. Meta:15-20.
    Realism is a term that can be understood only by contrasting it with an opposite term, such as idealism or representationalism. But representationalism has indeed to presuppose something that is represented,in order for the representation to be possible at all. This does not mean,however, to fall prey to a naïve realism: our grasp on reality is always determined by our own way of accessing it. A realism which can take hold of this presupposition is to be called phenomenological realism. In (...)
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  27. Fausto Fraisopi (2014). Komplexität und Realismus. Meta:265-279.
    The emergence of complexity as an epistemological property of certain phenomena changed our idea of phenomenality. But, except from very technical approaches to epistemology, it has not been adopted by philosophical research. In any case, the large revolution the idea and the method of investigation of complex systems have lead to in science does not have an influence on the contemporary debate about realism in philosophy. In my paper I give a quick definition of the mutual relations between the philosophical (...)
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  28. Sara Fumagalli (2014). Die sinnliche Gewissheit des neuen Realismus. Meta:214-227.
    A rich philosophical debate has developed in Italy in recent years, culminating in the publication of Maurizio Ferraris’ Manifesto del nuovo realismo and the contemporary Italian translation of Günter Figal’s Gegenständlichkeit. Given the importance of these developments, it is useful to examine the origin of this discourse in the philosophical tradition, and especially in the work of Hegel. The reflections of the new realists invite us to reconsider the importance of objects, reality, and truth. In this sense, they invite us (...)
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  29. Markus Gabriel (2014). Is Heidegger’s “Turn” a Realist Project? Meta:44-73.
    In this essay I consider the relationship between Heidegger’s famous “turn” and realism. I begin with Heidegger’s critique of the problem of an external world, and I describe how this critique anticipates New Realism. I then provide a reconstruction of Heidegger’s self-critique of Being and Time, showing how this work exhibits a higher-order antirealism. Next, I show how Heidegger’s turn is motivated by the inadequacy of this earlier anti-realism. In his philosophy of the event he moves towards a realist ontology (...)
     
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  30. Sylvaine Gourdain (2014). Meillassouxs ,Prinzip der Faktualität‘ zwischen dem späten Heidegger und dem späten Schelling. Meta:143-171.
    This paper deals with Meillassoux’s conception of a speculative realism, especially as he develops it in his book After Finitude. The aim of the paper is to reconstruct the argument that leads Meillassoux to deduce a ,principle of factuality‘. This only absolute, the necessity of contingency, constitutes the basis of a radical realism, which does not revert to philosophy before Kant’s Critique, but overcomes the correlationism of modernity. In the second part of the paper I propose to examine the relations (...)
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  31. Ivo Kara-Pesic (2014). Forgotten Dasein. Meta:228-240.
    Remembering Moore’s proof of the existence of external world, it seems to me that this philosophical gesture directs us towards many fake problems that strangely enough have returned in the focus of philosophical discussions. I could not say what is new in New Realism, but the very fact that the discussion about it has become so inflamed brings us to read again the paragraphs 43 and 44 in Heidegger’s work Being and Time, that are extremely important for the problem area (...)
     
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  32. Virginie Palette (2014). Die phänomenologische Selbstgegebenheit: eine bloße Metapher?: Ein Essay im Ausgang von Benoists "Éléments de philosophie réaliste". Meta:28-43.
    The sole aim of this paper is to approach Benoists conception of realism in his latest work Éléments de philosophie réaliste by analysing his sharp criticism of the phenomenological concept of -givenness. If it is true that we ‘have’ reality – i.e. if reality is always already present to us – why should we have to ask how it is given to us? givenness is nothing more than a vestige of representationalism, i.e. a mere epistemological form of access to reality (...)
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  33. Alexander Schnell (2014). Transzendentalität und Realität. Meta:241-264.
    From a phenomenological point of view the ‘real’ is neither to be identified with the ‘given’ nor with the ‘withdrawn’. It rather has to be examined in its relatedness to the factual. This in turn requires the reflection of the basic correlation of being and thought. By engaging in this task the author of this essay distinguishes five modalities: 1. the possibility of the accessibility of the world, 2. the actual modes of constitution of appearance 3. the genetic moment of (...)
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