: At the center of Catherine's Malabou's study of Hegel is a defense of Hegel's relation to time and the future. While many readers, following Kojève, have taken Hegel to be announcing the end of history, Malabou finds a more supple impulse, open to the new, the unexpected. She takes as her guiding thread the concept of "plasticity," and shows how Hegel's dialectic--introducing the sculptor's art into philosophy--is motivated by the desire for transformation. Malabou is a canny and faithful reader, (...) and allows her classic "maître" to speak, if not against his own grain, at least against a tradition too attached to closure and system. Malabou's Hegel is a "plastic" thinker, not a nostalgic metaphysician. (shrink)
: This essay investigates why and how East Asian thought, particularly Chinese thought, has traditionally developed differently from that of Western philosophy by examining the linguistic differences discerned in the Chinese language and Western languages. To accomplish this task, it focuses on the understanding of "being" that relates to the theoretical thinking of the West and the image-thinking of East Asia, while providing a psychological basis for the latter.
: Results of a search for the electroweak associated production of charginos and next-to-lightest neutralinos, pairs of charginos or pairs of tau sleptons are presented. These processes are characterised by final states with at least two hadronically decaying tau leptons, missing transverse momentum and low jet activity. The analysis is based on an integrated luminosity of 20.3 fb−1 of proton-proton collisions at recorded with the ATLAS experiment at the Large Hadron Collider. No significant excess is observed with respect to the (...) predictions from Standard Model processes. Limits are set at 95% confidence level on the masses of the lighter chargino and next-to-lightest neutralino for various hypotheses for the lightest neutralino mass in simplified models. In the scenario of direct production of chargino pairs, with each chargino decaying into the lightest neutralino via an intermediate tau slepton, chargino masses up to 345 GeV are excluded for a massless lightest neutralino. For associated production of mass-degenerate charginos and next-to-lightest neutralinos, both decaying into the lightest neutralino via an intermediate tau slepton, masses up to 410 GeV are excluded for a massless lightest neutralino.[Figure not available: see fulltext.]. (shrink)
: Two major philosophers of the twentieth century, the German existential phenomenologist Martin Heidegger and the seminal Japanese Kyoto School philosopher Nishida Kitarō are examined here in an attempt to discern to what extent their ideas may converge. Both are viewed as expressing, each through the lens of his own tradition, a world in transition with the rise of modernity in the West and its subsequent globalization. The popularity of Heidegger's thought among Japanese philosophers, despite its own admitted limitation to (...) the Western "history of being," is connected to Nishida's opening of a uniquely Japanese path in its confrontation with Western philosophy. The focus is primarily on their later works (the post-Kehre Heidegger and the works of Nishida that have been designated "Nishida philosophy"), in which each in his own way attempts to overcome the subject-object dichotomy inherited from the tradition of Western metaphysics by looking to a deeper structure from out of which both subjectivity and objectivity are derived and which embraces both. For Heidegger, the answer lies in being as the opening of unconcealment, from out of which beings emerge, and for Nishida, it is the place of nothingness within which beings are co-determined in their oppositions and relations. Concepts such as Nishida's "discontinuous continuity," "absolutely self-contradictory identity" (between one and many, whole and part, world and things), the mutual interdependence of individuals, and the self-determination of the world through the co-relative self-determination of individuals, and Heidegger's "simultaneity" (zugleich) and "within one another" (ineinander) (of unconcealment and concealment, presencing and absencing), and their "between" (Zwischen) and "jointure" (Fuge) are examined. Through a discussion of these ideas, the suggestion is made of a possible "transition" (Übergang) of both Western and Eastern thinking, in their mutual encounter, both in relation to each other and each in relation to its own past history, leading to both a self-discovery in the other and to a simultaneous self-reconstitution. (shrink)
This article intends to follow the path of building the notion of object in relation to the démarche Lacanian, as well as locate elements of rapprochement with Winnicott's transitional object. For accomplish our purpose, we begin with the object definition as proposed by Freud - (1) as the correlate of drive; (2) as the correlate of love and (3) in relation to the subject - and indicates the Lacanian option of emphasize the dimension of language in a reading that focuses (...) on Freud's theory and technique as a whole. In this context, Winnicott arises as an author that, proposing the concept of transitional object, allows Lacan's presentation of the distinction between the symbolic and imaginary records in relation to concepts of desire, demand and need while enabling the construction of a proper concept of object. One can consider that, in his formulations, Lacan does criticize the post-freudians for producing a deviation of the technique and doctrine of Freud in disregarding the subject's speech, favoring a practice of interpreting resistance. Winnicott is then greeted as a distinguished author, a post-Freudian psychoanalyst post that doesn't deviates from freudian's precepts and takes the clinic as its main support. The theoretical relations of approximation and distanciation between Lacan and Winnicott, allow us, in the body of this article, to problematize the bound between the concepts of object a and transitional object. (shrink)