87 found
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  1. Françoise Dastur (2000). Phenomenology of the Event: Waiting and Surprise. Hypatia 15 (4):178-189.
    How, asks Françoise Dastur, can philosophy account for the sudden happening and the factuality of the event? Dastur asks how phenomenology, in particular the work of Heidegger, Husserl, and Merleau-Ponty, may be interpreted as offering such an account. She argues that the "paradoxical capacity of expecting surprise is always in question in phenomenology," and for this reason, she concludes, "We should not oppose phenomenology and the thinking of the event. We should connect them; openness to phenomena must be identified with (...)
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  2. Françoise Dastur (2001). Espace et intersubjectivité. Studia Phaenomenologica 1 (3-4):63-73.
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  3. Françoise Dastur (2011). The Question of the Other in French Phenomenology. Continental Philosophy Review 44 (2):165-178.
    I would like to show how with Sartre, Merleau-Ponty, and Levinas, we have to do with three different ways of understanding the experience of the other. For Sartre it is a visual experience, the experience of being looked at by the other, so that the experience of the other is understood as a confrontation; for Merleau-Ponty, the experience of the other necessarily implies coexistence and what he calls intercorporeality, so that for him the other is never to be found in (...)
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  4.  9
    Françoise Dastur (2014). Time, Event and Presence in the Late Heidegger. Continental Philosophy Review 47 (3-4):399-421.
    The object of the paper is the attempt at retracing Heidegger’s conception of the relation of time and being from his major work “Being and Time” to the lecture he gave in 1962 on “Time and Being.” In order to explain the transformation of Heidegger’s thinking between 1927 and 1962, the emphasis is put on the new understanding of the oblivion of Being as belonging to the essence of Being itself, as well as on the analysis of the double meaning, (...)
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  5. Françoise Dastur (1998). Heidegger and the Question of Time. Humanities Press.
     
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  6. Françoise Dastur (2006). Derrida and the Question of Presence. Research in Phenomenology 36 (1):45-62.
    It has often been considered that the most important part of Derrida's work consisted in the five books published between 1967 and 1972. This paper intends, by way of a re-reading of Derrida's most powerful text from this period, Speech and Phenomena, to bring to light Derrida's specific manner of uniting the question of the disruption of presence to the question of writing. What is therefore questioned is Derrida's emphasis on death, considered as the very condition of possibility of language (...)
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  7.  57
    Françoise Dastur (2003). La poésie comme origine (Hölderlin et Heidegger). Studia Phaenomenologica 3 (Special):83-98.
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  8.  56
    Françoise Dastur (2007). Réflexions sur la «phénoménologie de l'histoire» de Patočka. Studia Phaenomenologica 7:219-239.
    This paper is dedicated to the analysis of some important points of Patočka’s Heretical Essays on the Philosophy of History in order to question his major thesis of the common origin of philosophy, politics and history shared by Hannah Arendt and based on Husserl’s and Heidegger’s phenomenological conception of the Greek beginning. It tries to show the complexity of Patočka’s conception of Europe, which on one side can be understood as falling into Eurocentrism, but on the other side brings to (...)
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  9.  16
    Françoise Dastur, Res Publica & Penelope Deutscher (2000). Françoise Dastur by Herself. Hypatia 15 (4):174 - 177.
    Françoise Dastur describes her efforts to practice history of philosophy in a (paradoxically) non-historical fashion. She discusses her concept of the historical, and argues that the only true way to be of one's time is to be against one's time.
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  10.  2
    Françoise Dastur (2013). Fink et Patočka : deux conceptions de la liberté. Philosophie 118 (2):13.
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  11.  6
    Françoise Dastur (2006). L'Europe et ses philosophes. Revue Philosophique De Louvain 104 (1):1-22.
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  12.  4
    Françoise Dastur (1997). Pour une phénoménoiogie de l'événement. Études Phénoménologiques 13 (25):59-75.
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  13.  36
    Françoise Dastur (2002). Écriture, mort et transmission. Studia Phaenomenologica 2 (1-2):199-213.
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  14.  56
    Françoise Dastur (1987). Logic and Ontology: Heidegger's "Destruction" of Logic. Research in Phenomenology 17 (1):55-74.
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  15.  2
    Françoise Dastur (2000). World, Flesh, Vision. In Fred Evans & Leonard Lawlor (eds.), Chiasms. State University of New York Press 23--50.
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  16.  8
    Francoise Dastur (2013). Filosofía y Poesía. Areté. Revista de Filosofía 1 (2):283 - 295.
    El tema de la proximidad o de la distancia entre filosofía y poesía no surge recién en nuestros días. Fue Platón el primero en plantear una relación conflictiva entre ambas, excluyendo al poeta de la ciudad, de la República. Sin embargo, la peculiaridad del lenguaje, no en su forma comunicativa cotidianas sino como "medium" común a la filosofía y a la poesía, conduce al autor a interrogar dicha relación a partir de dos "casos extremos": la poesía pura de Mallarmé y (...)
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  17. Francoise Dastur (2000). The Critique of Anthropologism in Heidegger's Thought. In James E. Faulconer & Mark A. Wrathall (eds.), Appropriating Heidegger. Cambridge University Press 119--134.
     
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  18.  7
    Françoise Dastur (1994). Jeanne Delhomme: Finitude et interrogation: La voix qui interroge. Rue Descartes 11:117-122.
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  19.  1
    Françoise Dastur (2007). Derrida et la question de la présence : une relecture de La Voix et le phénomène. Revue de Métaphysique et de Morale 1 (1):5-20.
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  20.  1
    Françoise Dastur (2007). Liminaire. Revue de Métaphysique et de Morale 1 (1):3-4.
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  21.  28
    Françoise Dastur (1994). Heidegger Et la Théologie. Revue Philosophique De Louvain 92 (2):226-245.
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  22.  27
    Françoise Dastur (2010). Novalis: On the Orient, Love, and the Symbolism of the Ring. Comparative and Continental Philosophy 1 (2):161-169.
    Translated by David Farrell Krell. This essay continues the project, also found in "Qui est le Zarathoustra de Nietzsche?" published in first issue of this journal, of discerning the importance of Asian sources for emergent modern European thought. It explores Novalis's relation to the now mostly neglected Sanskrit myth (and play by Kālidāsa) of Shakuntala, clarifying its importance for Novalis's view of the interpenetration of the visible and the invisible and the need for a visual symbol, such as the ring, (...)
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  23.  26
    Françoise Dastur (1994). Finitude and Repetition in Husserl and Derrida. Southern Journal of Philosophy 32 (S1):113-130.
  24.  5
    Françoise Dastur (2009). Riassunto: Merleau-Ponty e Hegel. Chiasmi International 11:47-48.
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  25.  19
    Françoise Dastur (1998). La problématique catégoriale dans la tradition néokantienne (Lotze, Rickert, Lask). Revue de Métaphysique et de Morale 3:389-404.
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  26.  26
    Françoise Dastur, Res publica & Penelopetr Deutscher (2000). Françoise Dastur by Herself. Hypatia 15 (4):174-177.
    : Françoise Dastur describes her efforts to practice history of philosophy in a (paradoxically) non-historical fashion. She discusses her concept of the historical, and argues that the only true way to be of one's time is to be against one's time.
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  27.  4
    Françoise Dastur (2010). Phenomenology and Anthropology. Philosophy Today 54 (Supplement):5-14.
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  28.  5
    Alain Badiou, Miguel Beistegui, David Boersema, Steven M. Cahn, Robert B. Talisse, Adam Rosen-Carole, Todd Mayers, Françoise Dastur, Juan Manuel Garrido & Boris Gasparov (2012). Lisa Marie Anderson, Hamann and the Tradition (Evanston: Northwestern University Press, 2012). David Appelbaum, À Propos, Levinas (Albany: SUNY Press, 2012). Alain Badiou, The Adventure of French Philosophy, Trans. Bruno Bosteels (New York: Verso Press, 2012). [REVIEW] Graduate Faculty Philosophy Journal 33 (2).
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  29.  6
    Roger Crisp, Derek Matravers, Lilli Alanen, Michael Martin, Veronique Munoz-Darde, Johannes Brandl, Bernard Rohrmoser, Françoise Dastur, Felix Ó Murchadha & Georg Sans (2010). Visiting Professors From Abroad. Review of Metaphysics 64:231-238.
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  30.  6
    Françoise Dastur (2013). Five Questions Concerning Heidegger's Political Engagement. Philosophy and Social Criticism 39 (9):853-862.
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  31.  5
    Françoise Dastur (2010). Langage et métaphysique chez Heidegger et chez Wittgenstein. Les Etudes Philosophiques 3 (3):319-331.
    On se propose ici de tenter de rapprocher la critique wittgensteinienne des propositions métaphysiques du projet heideggérien de « destruction phénoménologique de l’histoire de l’ontologie ». Il s’agit donc d’abord de rappeler que dans le Tractatus Wittgenstein établit une différence « transcendantale » entre ce qui peut se dire et ce qui ne fait que « se montrer » et qu’il faut plutôt taire . Mais chez Wittgenstein la mise en évidence de cette différence conduit au refus du métalangage, et (...)
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  32.  4
    Francoise Dastur (1993). Merleau-Ponty and Thinking From Within. In Patrick Burke and Jan van Der Veken (ed.), Merleau-Ponty in Contemporary Perspective. 25--35.
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  33.  14
    Françoise Dastur (1995). Heidegger and Derrida. Epoché: A Journal for the History of Philosophy 3 (1/2):1-23.
  34.  4
    Françoise Dastur (2014). Held, Klaus: Phänomenologie der Politischen Welt. Neue Studien Zur Phänomenologie, Band 7. Peter Lang, Frankfurt Am Main, 2010, ISBN 978-3-631-60959-0, 331 Pp, € 69,95 Held, Klaus: Phänomenologie der Natürlichen Lebenswelt. Neue Studien Zur Phänomenologie, Band 9. Peter Lang, Frankfurt Am Main, 2012, ISBN 978-3-631-62434-0, 329 Pp, € 59,80. [REVIEW] Husserl Studies 30 (2):179-186.
    In these two volumes, Klaus Held, renowned professor at the University of Wuppertal, author of fundamental books on Husserl and Greek philosophy, and a major figure of the phenomenological movement, gives us a general view of the main axes of his researches, in numerous articles, on phenomenology, Greek philosophy and political science. For Held, who situates himself, as did Eugen Fink, “between” Husserl and Heidegger, the main theme of phenomenology is world and not subjectivity, the concept of world forming the (...)
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  35.  4
    Françoise Dastur (2011). La critique ricœurienne de la conception de la temporalitédans. Être et temps de Heidegger. Archives de Philosophie 4:565-580.
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  36.  12
    Françoise Dastur (2000). Merleau-Ponty's Reading of Heidegger in the Notes to The Visible and the Invisible and in the 1958-59 Course (abstract). Chiasmi International 2:387-387.
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  37.  3
    Françoise Dastur (2001). La Critique de la Représentation Chez Heidegger. Philosophie 71 (3):48.
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  38.  3
    Françoise Dastur (2011). L'universel et le singulier. Revue des Sciences Philosophiques Et Théologiques 3:581-599.
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  39.  7
    Françoise Dastur (2009). Merleau-Ponty et Hegel. Chiasmi International 11:33-46.
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  40.  10
    Françoise Dastur (2000). La lettura merleau-pontiana di Heidegger nelle note de II visibile e l'invisibile e nel corso del 1958-59 (riassunto). Chiasmi International 2:387-388.
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  41.  10
    Françoise Dastur (2009). Abstract: Merleau-Ponty and Hegel. Chiasmi International 11:47-47.
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  42.  3
    Françoise Dastur (1997). Monde et jeu : Axelos et Fink. Rue Descartes 18:25-38.
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  43.  10
    Françoise Dastur (1996). L'étude des théories du jugement chez le jeune Heidegger. Revue de Métaphysique et de Morale 101 (3):303 - 316.
    Le jeune Heidegger, dont la lecture principale demeura pendant de longues années les Recherches logiques de Husserl, a consacré ses premiers travaux aux problèmes logiques. Sa Dissertation de 1914 analyse les théories du jugement de cinq logiciens contemporains, Wundt, Maier, Brentano, Marty et Lipps qui ont en commun de demeurer à l'intérieur du psychologisme, c'est-à-dire de considérer le jugement comme un acte psychique au lieu de le situer, comme le fait Husserl, dans la sphère logique du sens. C'est sur (...)
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  44. Françoise Dastur (1995). Pour Une Zoologie Privative. Alter. Revue de Phénoménologie 3:281-318.
     
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  45.  7
    Françoise Dastur (2000). La lecture merleau-pontienne de Heidegger dans les notes du Visible et I'invisible et les cours du Collège de France (1957-1958). Chiasmi International 2:373-387.
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  46.  7
    Françoise Dastur (1991). Heidegger und die "Logischen Untersuchungen". Heidegger Studies 7:37-51.
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  47.  6
    Françoise Dastur (1986). La constitution ekstatique-horizontale de la temporalité chez Heidegger. Heidegger Studies 2:97-109.
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  48.  2
    Françoise Dastur (2009). Who is Nietzsche's Zarathustra? A Note on the Iranian-Persian Background. Comparative and Continental Philosophy 1 (1):39-54.
    The article begins with Heidegger’s familiar question, Who is Nietzsche’s Zarathustra? Yet the piece takes far more seriously than Heidegger does the enigmatic choice that Nietzsche makes for his own principal spokesperson, his own mask. Why, for the philosopher who wills the revaluation of all values, the ancient Persian prophet? Why, for the anti moralist, the ancient founder of a moral worldview?
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  49.  2
    Françoise Dastur, Arnaud Dewalque, Florence Caeymaex, Grégory Cormann, Sébastien Laoureux, Bruno Leclercq, Julien Pieron & Denis Seron (2006). Rencontre avec Françoise Dastur autour de" La phénoménologie en questions". Alter: revue de phénoménologie 14.
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  50.  1
    Françoise Dastur (2010). Dieu(x). Revue des Sciences Religieuses 84 (4):443-449.
    On s’est efforcé dans cette courte note sur Dieu(x) de montrer dans un premier temps, et en s’appuyant à la fois sur l’étymologie du mot Dieu, sur ce que nous apprend l’anthropologie et sur le témoignage d’un poète-philosophe, Hölderlin, que l’idée du divin, qu’il soit singulier ou pluriel, structure de manière fondamentale la conception que l’être humain a de lui-même. Puis, dans un deuxième temps, la réflexion a porté sur le sens à donner à l’apparition du monothéisme et à l’éradication (...)
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