Levi-Strauss, linguistics and structuralism -- Kinship as communication -- The illusion of totemism -- Myths without meaning -- Structuralism, shamanism, and material culture -- The structure of nostalgia -- Levi-Strauss and the study of religions.
The development of the philosophy of science in the twentieth century has created a framework where issues concerning funding dynamics can be easily accommodated. It combines the historical-philosophical approach of Thomas Kuhn. The University of Chicago Press, Chicago,  ) with the sociological approach of Robert K. Merton The sociology of science. Theoretical and empirical investigations. The University of Chicago Press, Chicago, pp 267–278,  ), linking the ‘exact’ sciences to economy and politics. Out of this came a new domain, (...) namely the study of scientific practices : Science as practice and culture. The University of Chicago Press, Chicago, 1992). Given this broad theoretical framework, we will specify by looking at the case of STEM education and its variant Science, Technology, Engineering and Mathematics with Art education as an example par excellence. Without going into the technical details of the financial support of the projects, we prefer to open a philosophical debate on the way how policies on academic subjects influence a whole society and the personal life of both researchers and people/pupils involved in education. (shrink)
It is a rather safe statement to claim that the social dimensions of the scientific process are accepted in a fair share of studies in the philosophy of science. It is a somewhat safe statement to claim that the social dimensions are now seen as an essential element in the understanding of what human cognition is and how it functions. But it would be a rather unsafe statement to claim that the social is fully accepted in the philosophy of mathematics. (...) And we are not quite sure what kind of statement it is to claim that the social dimensions in theories of mathematics education are becoming more prominent, compared to the psychological dimensions. In our contribution we will focus, after a brief presentation of the above claims, on this particular domain to understand the successes and failures of the development of theories of mathematics education that focus on the social and not primarily on the psychological. (shrink)
This chapter looks at the impact of recent societal approaches of knowledge and science from the perspectives of two rather distant educational domains, mathematics and music. Science’s attempt at ‘self-understanding’ has led to a set of control mechanisms, either generating ‘closure’—the scientists’ non-involvement in society—or ‘economisation’, producing patents and other lucrative benefits. While scientometrics became the tool and the rule for measuring the economic impact of science, counter movements, like the slow science movement, citizen science, empowering music-art initiatives and other (...) critical approaches focus on intrinsic and ethical questions of education and knowledge. Thinking about knowledge and research in terms of quantifiable products impacts heavily upon the domains of science and arts, while the complexity of knowledge acquisition forces society to consider also other parameters like equality, personal development and participatory processes. (shrink)
Introduction: "Know yourself" -- The revelation of God's wisdom -- Credo ut intellegam -- Intellego ut credam -- The relationship between faith and reason -- The interventions of the Magisterium in philosophical matters -- The interaction between philosophy and theology -- Current requirements and tasks -- Conclusion.
The following interview of Mark William Westmoreland with Anthony Paul Smith–well-known scholar and translator of François Laruelle –considers both implications and extensions of Laruelle's non-philosophy for contemporary thought. Smith has helped bring about a surge of interest in Laruelle due to his many translations of his texts as well as being the author or co-editor of several books on Laruelle. Discussed are in particular the difficulties and joys of translating and the usefulness of Laruelle's thought for Smith's own work, especially (...) in environmental and animal studies. Also considered are some themes of non-philosophy, the adaptability of Laruelle's thought for various disciplines, as well as new paths for Laruelle studies –new, unforeseen landscapes and uses of non-philosophy –that explore social phenomena such as race, racism, sexism, victim a.o. (shrink)
Luca M. Possati, Jean Grondin, Paul Ricoeur ; Aurore Dumont, François Dosse et Catherine Goldenstein, Paul Ricoeur: penser la mémoire ; Paul-Gabriel Sandu, Gert-Jan van der Heiden, The Truth of Language. Heidegger, Ricoeur and Derrida on Disclosure and Displacement ; Paul Marinescu, Marc-Antoine Vallée, Gadamer et Ricoeur. La conception herméneutiquedu langage ; Witold Płotka, Saulius Geniusas, Th e Origins of the Horizon in Husserl’s Phenomenology ; Delia Popa, Annabelle Dufourcq, La dimension imaginaire du réel dans la philosophie de Husserl ; (...) Maria GyemantDenis Seron, Ce que voir veut dire. Essai sur la perception ; Christian Ferencz-Flatz, Hans Friesen, Christian Lotz, Jakob Meier, Markus Wolf, Ding und Verdinglichung. Technik- und Sozialphilosophie nach Heidegger und der Kritischen Th eorie ; Bogdan MincăLarisa Cercel, John Stanley, Unterwegs zu einer hermeneutischen Übersetzungswissenschaft. Radegundis Stolze zu ihrem 60. Geburtstag ; Denisa Butnaru Johann Michel, Sociologie du soi. Essai d’herméneutique appliquée ; Ovidiu Stanciu, Jan Patočka, Aristote, ses devanciers, ses successeurs. Trad. fr. Erika Abrams ; Mădălina Diaconu, Emmanuel Alloa, Das durchscheinende Bild. Konturen einer medialen, Phänomenologie. (shrink)
L'ouvrage rassemble les contributions de trois célèbres antiquisants : Paul Veyne, dont les contributions à la pensée contemporaine excèdent largement ses travaux sur l'histoire et la littérature latine, accompagné de François Lissarague, spécialiste en iconographie grecque, et de Françoise Frontisi-Ducroux, iconographe et actuellement sous-directrice au Collège de France. La différence de leurs approches et la variété de leurs champs de recherche présentent ces trois études comme comp..
_Criticism and Conviction_ offers a rare opportunity to share personally in the intellectual life and journey of the eminent philosopher Paul Ricoeur. Internationally known for his influential works in hermeneutics, theology, psychoanalysis, and aesthetics, until now, Ricoeur has been conspicuously silent on the subject of himself. In this book--a conversation about his life and work with François Azouvi and Marc de Launay--Ricoeur reflects on a variety of philosophical, social, religious, and cultural topics, from the paradoxes of political power to the (...) relationship between life and art, and life and death. In the first of eight conversations, Ricoeur traces the trajectory of his life, recounting the origins of his convictions and the development of his intellect against the tragic events of the twentieth century. Declaring himself the "son of a victim of the First World War," Ricoeur, an orphan, sketches his early years in the house of stern but loving grandparents, and the molding of his intellect under the tutelage of Roland Dalbiez, Gabriel Marcel, and André Philip. Ricoeur tells the intriguing story of his capture and five-year imprisonment by the Germans during World War II, where he and his compatriots fashioned an intellectual life complete with a library and lectures, and where he, amazingly, was able to continue his dissertation research. Elegantly interweaving anecdotal with philosophical meditations, Ricoeur recounts his relationships with some of the twentieth century's greatest figures, such as Heidegger, Jaspers, and Eliade. He also shares his views on French philosophers and explains his tumultuous relationship with Jacques Lacan. And while expressing his deepest respect for the works of Claude Lévi-Strauss and Michel Foucault, Ricoeur reserves his greatest admiration for the narratologist Algirdas Julien Greimas. Ricoeur also explores the relationship between the philosophical and religious domains, attempting to reconcile the two poles in his thought. And readers who have struggled with Ricoeur's work will be grateful for these illuminating discussions that provide an invaluable key to his writings on language and narrative, especially those on metaphor and time. Spontaneous and lively, _Criticism and Conviction_ is a passionate confirmation of Ricoeur's eloquence, lucidity, and intellectual rigor, and affirms his position as one of this century's greatest thinkers. It is an essential book for anyone interested in philosophy and literary criticism. (shrink)
This paper follows Francois Laruelle’s non-philosophy and his non-religion and non-theology to suggest anon-philosophical approach to the sociology of religious pluralism. The entanglements of experiences of the religious end-user are analysed vis-a-vis Laruelle’s thought and a dogma free inclusive approach to religion is envisaged.
Non-Philosophy is a rigorous practice that can have useful applications for academic researchers and political activists alike. Utilizing its methods and frameworks, it is possible to bring Peace into the endless War of sectarian tendencies in which "the Left" is mired. In the following paper, we apply the technique of Non-Philosophy to Josh Moufawad-Paul's pamphlet "Maoism or Trotskyism," taking it as an instance of occasional material to be transformed. An important aspect of this analysis is a syntactical deployment of Non-Philosophy (...) not always found in non-philosophical texts: here our dualysis proceeds by double superposition. We effectuate two non-philosophical clones, using the first in order to recursively effectuate a second. First, we transform Trotskyism by isolating its philosophical and auto-positional structure, then we use this radicalized Trotskyism in order to transform Moufawad-Paul's Maoist polemic. The result is a radicalized Maoism-Trotskyism opening the way towards a productive and integrative Peace between Trotskyism and Maoism. (shrink)
In this article it will be argued that François Furet's attempt in Interpreting the French Revolution to provide a conceptual history of the French Revolution through a synthesis of Tocqueville and Cochin's historical and sociological accounts fails methodologically. It does so in two ways: Firstly, in its aim to distinguish between conceptual, explanatory history and empirical, narrative history, and secondly, in its distinction between revolution as process and revolution as act. Drawing on Claude Lefort and Paul Ricoeur's interventions in the (...) historiographical debate, I demonstrate that these seemingly methodological concerns, conceal a deeper historical and political question concerning the nature of the ‘event’ of revolution. In response to Furet's oblique turn to Hegel in his later work, this article traces the nature of the ‘conceptual inversion’ Furet claims to find in Hegel and Marx's accounts of the French Revolution. In relation to Marx, it is argued that Furet's critique fails to capture the allegorical nature of the political in Marx's thought, and underplays the significance of revolution as the basis for both the separation of the social and the political and their attempted unity. The article ends with some remarks on the importance of language and culture in rethinking the relationship between Hegel and Marx. (shrink)
Nihilism in Postmodernity is an exploration of the nature of the problem of meaninglessness in the contemporary world through the philosophical traditions of nihilism and postmodernism. The author traces the advent of modern nihilism in the works of Nietzsche, Sartre, and Heidegger, before detailing the postmodern transformation of nihilism in the works of three major postmodern thinkers: Lyotard, Baudrillard, and Vattimo. He presents a qualified defense of their positions, arguing that while there is much under-appreciated value in their responses to (...) nihilism, they fail to address adequately the problem of contingency in contemporary life. Drawing on the critical encounters with nihilism in both existentialist and postmodern traditions, the author concludes by staking out future directions for combating meaninglessness. (shrink)
L'excellent Document de la Commission biblique pontificale " L'interprétation de la Bible en Église " (1994) mentionne le philosophe protestant Paul Ricœur au rang des penseurs herméneutiques indispensables à l'intelligence de l ...
François Laruelle has been developing his project of non-philosophy since the 1970s. Throughout this time he has aimed at nothing less than the discovery and development of a new form of thinking that draws its material from philosophy and related disciplines, but uses them in inventive new ways that are seen as heretical by standard philosophical approaches. The contributions to this volume highlight Laruelle’s own distinctive approach to the history of thought and bring together researchers in the Anglophone and Francophone (...) world who have taken up the project of non-philosophy in their own way, developing new heresies, sometimes even in relation to non-philosophy itself. The contributions here show the scope of non-philosophy with essays on gender, science, religion, politics, animals, and the history of philosophy. They are all brought together, not in a city of intellectuals bound together by law, but within a city of heretics bound together only by their status as stranger. This book was originally published as a special issue of _Angelaki. _. (shrink)