Para lá da dívida que ClaudeBruaire reconhece em relação a Blondel, o presente artigo parte do suposto de que existe um parentesco manifesto entre asfilosofias destes dois autores. Nas suas últimas obras, Bruaire desenvolve uma metafísica decidida, tal como Blondel na sua Trilogia. Mas se o élan pneumatológico predomina em Blondel, onde o finito busca continuamente a sua adequação ao Infinito, a veia noética é mais sensível em Bruaire: revendicando o direito do conceito e o (...) seu valor ontológico, ela situa-se mais francamente ainda que a de Blondel na senda de uma meditação do Absoluto. Este é explicitado numa filosofia do dom, da superabundância - ou da Ressurreição - em que o finito se descobre incluído e transfigurado no Infinito. Segundo o autor do artigo, estamos aqui perante um progresso decisivo no seio da própria philosophia perennis. /// Recognizing the debt that Bruaire owes to Blondel, there is a manifest relationship between what the two philosophers propose in their respective works. In his last works, Bruaire develops a metaphysical project, rather like the one advanced by Blondel in his trilogy. The pneumatic élan in Blondel's work underscores the finite as persistently seeking the infinite as its adequate objective. For Bruaire's part, the noetic aspect is more accentuated; he defends the rights of the concept in relation to its ontological value, placing even greater emphasis on the Absolute than did Blondel. The Absolute is explicated in terms of a philosophy of gift, of superabundance - or of the Resurrection - where the finite discovers itself included and transfigured in the infinite. This constitutes a decisive progress in what is considered philosophia perennis. (shrink)
L'A. élabore une pensée ontologique basée sur une phénoménologie du besoin inspirée de Heidegger, S. Weil et ClaudeBruaire. En partant du dépassement heideggérien de la métaphysique classique, complété par l'idée de Bruaire d'une onto-do-logie centrée sur le besoin auto-affectif et la pensée de S.Weil selon laquelle le désir du Bien absolu réside dans notre être charnel, l'A. présente le besoin comme étant révélation d'absolu et oubli représentatif absolu.
This article analyzes Bruno Latour’s transition from theology to sociology between the late 1960s and the mid-1970s. The study cross-analyzes the philosophical field of the 1970s with the progress of interaction rituals specific to disciplinary integration. By examining his Master’s degree in philosophy and a lecture carried out during his thesis, plus the report of his stay in Ivory Coast, it is possible to identify several stages of a disciplinary bifurcation. First anchored to the metaphysical sector of the philosophical field, (...) Latour – like his masters André Malet, Jean Brun and ClaudeBruaire – tried to dissolve the boundary between philosophy and theology. Nourished with Rudolf Bultmann’s hermeneutics – which generates a particularly powerful emotional energy –, the young philosopher drew from the new theological resources provided by Vatican II Council the instruments for a conversion to sociology. Before that, following in the Council’s focus on prayer as the very core of the practice of believers, he had tried to turn prayer into an adequate mode of litany for analyzing texts. He then drew on the post-colonial opening of Vatican II to engage in the field of sociology, the Council having exhausted classical metaphysical questions. His discovery of the effects of colonial domination also played a fundamental role in mobilizing once again some emotional energy. Latour’s disciplinary reclassification just before beginning his laboratory ethnography in California is based on a reassessment of the epistemological possibilities born from the theological innovations of Vatican II. (shrink)
What is the event? How the phenomenology of event is possible if the "event" is not the phenomenon in the classical meaning of this word? French philosopher Claude Romano discusses these questions with his Russian colleague Ruslan Loshakov. The interlocutors consider the concept of event in different contexts, paying special attention to the relationships which connect the phenomenology of event with Husserl, Bergson, Heidegger and Levinas' ideas.
Claude Lefort's rethinking of ‘the political’ has been highly fruitful for political theory, yet its politics remain unclear. It has inspired transformative, radical-democratic projects, but has also served as a basis for more liberal conceptions. This article explores the sources and implications of this ambiguity by setting Lefort's work against the backdrop of the anti-totalitarian moment in French political thought and the trajectories of two of his students, Miguel Abensour and Marcel Gauchet. It emerges that although Lefort's democratic theory (...) cannot be reduced to a defensive liberalism, neither is it as expansive as some might hope. (shrink)