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Paul Moyaert [35]Paul7 Moyaert [1]
  1.  35
    The Death Drive and the Nucleus of the Ego: An Introduction to Freudian Metaphysics.Paul Moyaert - 2013 - Southern Journal of Philosophy 51 (S1):94-119.
    Bergson argues in his Creative Evolution that life has to be defined as an élan vital, that is, as a driving force that presses forward incessantly, overcoming obstacles to its progress and exploding in a variety of directions at once. In Beyond the Pleasure Principle, Freud elaborates a critique of such a vitalistic notion of the drives. For him, the drives are not only sources of excitation, but also forces that resist change and that cause the body's movements and activities (...)
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  2.  7
    Touching God in His Image.Paul Moyaert - 2015 - Heythrop Journal 56 (2):192-202.
    The essay defends praying with images against those who claim this type of prayer is objectionable. The hermeneutical defence consists of three arguments. First I observe that people relate to ordinary photos in ways that cannot be explained in terms of the image's sign-value alone. Second, I develop an account of praying with images as a form of symbolic practice. Finally, in order to bolster my account, I compare icons with a particular class of symbolic objects, viz. relics. The general (...)
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  3.  32
    Lacan on Neighborly Love: The Relation to the Thing in the Other Who Is My Neighbor.Paul Moyaert - 1996 - Epoché: A Journal for the History of Philosophy 4 (1):1-31.
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  4. Wat is Er Beangstigend Aan Seksuele Lust? Heen En Weer Tussen Freud En Lacan Via Plato En Aristoteles.Paul Moyaert - 2009 - de Uil Van Minerva 22:3-22.
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  5. Psychosis: Phenomenological and Psychoanalytical Approaches.Jozef Corveleyn & Paul Moyaert - 2003 - Tijdschrift Voor Filosofie 65 (3):592-592.
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  6. De Jouissance Bij Lacan Lacanian JouissanceProeve Van Een Fenomenologische Begripsverklaring Attempt At A Phenomenological Approach.Paul Moyaert & Yves Schouwaerts - 2005 - Bijdragen 66 (1):88-110.
    The goal of this article is to clarify the Lacanian concept of jouissance which has often been misunderstood and has been the subject of unnecessary obscurantism. We start from a few examples of jouissance and make a first attempt to explain the concept of jouissance from this perspective. Very soon we are confronted with a number of complex questions: Where does this concept of jouissance originate from?, What is the precise relation between jouissance and the pleasure principle?, Is there an (...)
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  7.  28
    Barmhartigheid: Transcendentie verdragen.Paul Moyaert - 2007 - Tijdschrift Voor Filosofie 69 (4):713 - 732.
    In Upheavah of Thought: The Intelligence of Emotions, Martha Nussbaum suggests understanding charity simultaneously as mildness, pitiful commiseration, and altruism on behalf of the human community. This essay argues that these elements do not put charity inthe correct perspective. Not mildness, but patience, should be taken as the core of charity. Rather than reinserting a person into the community, charity endures someone who is no longer capable of taking part. Ultimately, respect and pity are not the motivating forces of charity. (...)
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  8.  24
    De liefde van Alcibiades: een breekpunt in Plato?Paul Moyaert - 2010 - Tijdschrift Voor Filosofie 72 (2):215.
  9.  27
    De metafoor en de metonymie AlS basisstrukturen Van de taal bij J. lacan.Paul Moyaert - 1976 - Tijdschrift Voor Filosofie 38 (3):436 - 457.
    La différence entre l'interprétation lacanienne de la métaphore et celle de la linguistique doit être comprise à partir de la double structure fondamentale de la différence (la langue étant un système de différences). La linguistique conçoit ces différences comme une ensemble fini d'oppositions : le développement de la langue est régi par la présence a priori d'un nombre de formes. Cette conception, selon laquelle les différences sont dominées par l'identité d'une forme, est due à une certaine interprétation de l'événement de (...)
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  10.  30
    Mysticism.Paul Moyaert - 2000 - Ethical Perspectives 7 (4):269-278.
    Love, desire, and enjoyment are the best natural candidates for an understanding of mystic love. Grounded in these natural capacities, mystic love bestows a spiritual orientation upon them that they cannot give to themselves. Mystic love has everything in common with a passionate love; that is to say, a love consumed by desire. However, it also consists in a painful transformation of this self-destructive passion into a pure love; that is to say, a love without desire—which is another word for (...)
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  11.  16
    No Ethics Without Resistance: How Lacan Understands Moral Sensibility.Paul Moyaert - 2014 - Philosophy Today 58 (3):309-324.
    This article pushes Lacan into the area of moral philosophy. In the posthumously published Conversations of Goethe with Eckermann and Soret, Goethe expresses his perplexity concerning a short passage in the tragedy of Antigone in which the eponymous character gives to Creon a rather extravagant justification of her deadly gesture. This essay contends that Lacan’s reference to Goethe in his Ethics of Psychoanalysis clarifies what is at stake in his dialogues with Aristotle and Kant. Moral sensibility gravitates towards contingencies that (...)
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  12.  28
    In Defense of Praying with Images.Paul Moyaert - 2007 - American Catholic Philosophical Quarterly 81 (4):595-612.
    The paper argues for a notion of religion that is based on a strong human sense for symbols. Symbols are the natural milieu for religion. I distinguish symbolsfrom signs through the fact that the symbol brings together the elements kept separate in the sign. A symbol does contain something of the force of the realitywhich it represents. With this approach we can look at fides quaerens intellectum in a new light. Moreover, religious images and icons can gain from understanding religion (...)
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  13.  18
    De grondstruktuur Van de taal: Een kritische analyse Van de vooronderstellingen Van Chomsky in het licht Van de problematiek Van Derrida en lacan.Paul Moyaert - 1982 - Tijdschrift Voor Filosofie 44 (2):232 - 265.
    Nous essayons d'éclaircir quelques principes fondamentaux de la grammaire transformationelle de Chomsky à partir de Derrida et de Lacan. Nous tâchons d'approfondir deux problèmes : le premier concerne la portée de ceci que la possibilité de la déviation est donnée comme inhérente à l'institution même de la règle grammaticale; le second a trait au statut et au contenu du tiers sujet en tant que fondement de la structure intersubjective du langage. Primo : Selon Chomsky, une grammaire idéale doit être capable (...)
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  14.  18
    De doodsdrift en het doodse aan het Ik. De claustrofobische metafysica van Freud.Paul Moyaert - 2013 - Tijdschrift Voor Filosofie 75 (3):487-523.
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  15.  14
    Mysticism: The Transformation of a Love Consumed by Desire Into a Love Without Desire.Paul Moyaert - 2002 - American Catholic Philosophical Quarterly 76 (2):281-294.
    Love, desire, and enjoyment are the best natural candidates for an understanding of mystic love. Grounded in these natural capacities, mystic love bestows a spiritual orientation upon them that they cannot give to themselves. Mystic love has everything in common with a passionate love; that is to say, a love consumed by desire. However, it also consists in a painful transformation of this self-destructive passion into a pure love; that is to say, a love without desire—which is another word for (...)
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  16.  15
    De sublimatie volgens Vergote: Een uitweg uit freuds impasses?Paul Moyaert - 2003 - Tijdschrift Voor Filosofie 65 (3):487 - 506.
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  17.  14
    De Hoofse Liefde: Sublimering Door Idealisering?Paul Moyaert - 2001 - Tijdschrift Voor Filosofie 63 (3):569 - 592.
    I argue that courtly love can throw a new light upon two major problems in Freud's theory of sublimation. For Freud sublimation is the procès in which the sexual aim of the drives is diverted towards a non-sexual aim that is still related with the original one. The first problem regards the relation between the terminus a quo and the terminus ad quern. Freud describes this relation with different terms. The notion of ‘desexualisation’ represents precisely what he has in mind. (...)
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  18.  15
    What is Frightening About Sexual Pleasure?–Introducing Lacan's Jouissance Into Freudian Psychoanalysis Via Plato and Aristotle.Paul Moyaert - 2010 - In Jens de Vleminck (ed.), Sexuality and Psychoanalysis: Philosophical Criticisms. Leuven University Press. pp. 10--21.
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  19.  14
    Wijsgerige Bedenkingen Bij de Waelhens' „la Psychose”.Paul Moyaert - 1984 - Tijdschrift Voor Filosofie 46 (1):19 - 56.
    The fundamental and unevitable risk of schizophrenia and paranoia reveals to us that the ego is not originally given ; the ego, that unifies the psyche and gives it a personal character (my psyche), is not from the very beginning necessarily present in my psyche. The ego has to be constituted; and in some extreme cases (i.e. schizophrenia and paranoia ) this process of constitution may radically fail : the ego might not have come about. This constitution cannot be thought (...)
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  20.  18
    On Love of Neighbour.Paul Moyaert - 1994 - Ethical Perspectives 1 (4):169-184.
    The Christian commandment of love of neighbour “You shall love your neighbour as yourself” might rather easily give rise to what I would like to call, with the necessary reservations, ‘immoderate images’. If we examine the consequences of the commandment, we very soon run into a world of excessive obligations and exaggerated unselfishness which can trouble the imagination and stir up fantasies of desire. The commandment which some would say is irreconcilable with the natural limits of common sense, is nonetheless (...)
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  21.  4
    Compassionate Love: Bearing Transcendence.Paul7 Moyaert - 2014 - Tattva - Journal of Philosophy 6 (1):55-72.
    The view that charity consists in an expansion of existing interpersonal relations is rather misleading. We need to see it as a radical transformation, of existing relations, even if this suspension is only temporary. In charity we see a person as someone who is no longer capable of reacting appropriately. Someone who is no longer capable of behaving as a „person‟ nevertheless continues to be a person. She does not lose her personal sanctity or dignity even if she has lost (...)
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  22.  19
    Can Sublimation Be Brought About Through Idealization?Paul Moyaert - 2007 - Ethical Perspectives 14 (1):53-78.
    I argue that idealization can throw a new light upon Freud’s theory of sublimation and that courtly love can be seen as an illustration of this suggestion. For Freud sublimation is the process in which the sexual aim of the instincts is diverted towards a non-sexual aim that is still related with the original one. Freud’s theory struggles with at least two problems.The first problem regards the relation between the terminus a quo and the terminus ad quem. Freud describes this (...)
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  23. Ethiek en sublimane. Over de ethiek van de psychoanalyse van Jacques Lacan.Paul Moyaert - 1995 - Tijdschrift Voor Filosofie 57 (2):374-375.
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  24.  4
    The Love of Alcibiades. A Breaking Point in Plato? Lacan's Lecture of the'Symposium'.Paul Moyaert - 2010 - Tijdschrift Voor Filosofie 72 (2):215-243.
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  25. Denken in Parijs. Taal en Lacan, Foucault, Althusser, Derrida.Egide Berns, Samuel Ijsseling & Paul Moyaert - 1980 - Tijdschrift Voor Filosofie 42 (2):385-386.
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  26.  9
    Dejouissancebij LacanLacanianJouissance.Paul Moyaert & Yves Schouwaerts - 2005 - Bijdragen 66 (1):88-110.
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  27.  6
    Charitable Love: Bearing the Other’s Transcendence.Paul Moyaert - 2016 - European Journal for Philosophy of Religion 8 (2):183--200.
    According to a popular view charity is reduced to mercy and benevolence. Through an exploration of traditional, Christian, charitable acts -- both corporeal and spiritual in nature -- I set out to develop an alternative view. Why, for example, is the simple act of laying the dead to rest considered an act of charity? Feelings of pity and commiseration offer an insufficiently firm basis for justifying such an attribution. By adopting the burial of the dead as a sort of touchstone, (...)
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  28.  7
    In Defense of Praying with Images.Paul Moyaert - 2007 - American Catholic Philosophical Quarterly 81 (4):595-612.
    The paper argues for a notion of religion that is based on a strong human sense for symbols. Symbols are the natural milieu for religion. I distinguish symbolsfrom signs through the fact that the symbol brings together the elements kept separate in the sign. A symbol does contain something of the force of the realitywhich it represents. With this approach we can look at fides quaerens intellectum in a new light. Moreover, religious images and icons can gain from understanding religion (...)
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  29.  7
    No Ethics Without Resistance: How Lacan Understands Moral Sensibility.Paul Moyaert - 2014 - Philosophy Today 58 (3):309-324.
    This article pushes Lacan into the area of moral philosophy. In the posthumously published Conversations of Goethe with Eckermann and Soret, Goethe expresses his perplexity concerning a short passage in the tragedy of Antigone in which the eponymous character gives to Creon a rather extravagant justification of her deadly gesture. This essay contends that Lacan’s reference to Goethe in his Ethics of Psychoanalysis clarifies what is at stake in his dialogues with Aristotle and Kant. Moral sensibility gravitates towards contingencies that (...)
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  30.  4
    The Special Metaphysics of Vergote(1921-2013).Paul Moyaert - 2013 - Tijdschrift Voor Filosofie 75 (4):755-771.
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  31.  5
    De jouissance bij Lacan: proeve van een fenomenologische begripsverklaring.Paul Moyaert & Yves Schouwaerts - 2005 - Bijdragen 66 (1):88-110.
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  32.  5
    Mysticism: The Transformation of a Love Consumed Into Desire to a Love Without Desire.Paul Moyaert - 2000 - Ethical Perspectives 7 (4):269.
    Philosophy as well as theology have always been keen to know which natural capacities of the conditio humana a religiously inspired life is connected with. What is it that makes man susceptible and sensitive to religion? In which natural source of power does religion find its fertile soil? Today this classic question is still of importance. To think about religion from this perspective may help prevent it becoming even more isolated from the totality of forms of life which may support (...)
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  33.  4
    Mysticism.Paul Moyaert - 2002 - American Catholic Philosophical Quarterly 76 (2):281-294.
    Love, desire, and enjoyment are the best natural candidates for an understanding of mystic love. Grounded in these natural capacities, mystic love bestows a spiritual orientation upon them that they cannot give to themselves. Mystic love has everything in common with a passionate love; that is to say, a love consumed by desire. However, it also consists in a painful transformation of this self-destructive passion into a pure love; that is to say, a love without desire—which is another word for (...)
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  34.  5
    Wat is Er Beangstigend Aan Seksuele Lust? Heen En Weer Tussen Freud En Lacan Via Plato En Aristoteles.Paul Moyaert - 2008 - de Uil van Minerva: Tijdschrift Voor Geschiedenis En Wijsbegeerte van de Cultuur 22 (1):3-22.
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  35.  15
    Over het ik bij Freud en lacan.Paul Moyaert - 1983 - Tijdschrift Voor Filosofie 45 (3):388 - 420.
    In this paper a distinction is made between two conceptions of the ego in freudian metapsychology. According to the first conception, a conception which Freud never gave up, the ego is conceived as a specific function on the surface of the living organism ; it is the result of a progressive differentiation of the Id ('Es') under the driving power of internal stimuli and external reality. Fitted with specific neutral, i.e. non-conflictual functions as perception, memory, control of the bodily motions (...)
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  36.  1
    13. On Faith and the Experience of Transcendence: An Existential Reflection on Negative Theology.Paul Moyaert - 2022 - In Ilse Bulhof & Laurens ten Kate (eds.), Flight of the Gods: Philosophical Perspectives on Negative Theology. Fordham University Press. pp. 375-384.
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