Das zentrale Anliegen des Buches ist es zu zeigen, dass die Phänomenologie nicht nur aus dem Krisis-Denken entstanden ist, sondern, dass dieses es ihr auch ermöglicht hat, sich immer weiter zu entwickeln. Dadurch ist eine Vielzahl an phänomenologischen Richtungen und Methoden entstanden. Ferner wird gezeigt, inwiefern die Krise der Vernunft zu einer Krise des Sinns und des Seins führt, die wiederum die Werte infrage stellt und eine Wertkrise auslöst. Diese axiologische Unsicherheit, namentlich bei Sartre, Arendt, Ricœur und Derrida, spitzt sich (...) in der Problematik der Verantwortung und des Menschlichen – die Menschenwürde und die Menschenrechte inbegriffen – besonders zu und mündet in die Notwendigkeit eines Umdenkens von Geschichte und Gemeinschaft. (shrink)

The editorial aims to unveil the attracting force of Laruelle's non-philosophy for scholars from different disciplines and artists. It shows how a new "democratic order of thinking" permits non-philosophy to enclose domains that have long been considered as opposites: philosophy, science, religion and the arts. Conceived as parameters of thought of the same right and without privileges, these variables can be superposed in a process of creative invention. The performative force of non-standard thinking, which can take different forms of philo-fiction, (...) science fiction, art fiction, Christo-Fiction etc., dismantles the decisional gestures and the sufficiency claims of philosophy, science and religion, and thus permits a regeneration as well as a choral orchestration in a "minimalistic symphony". In this sense, non-philosophy invites us every day to the "movable feast", that it is. (shrink)

An hommage of Yvanka B. Raynova to Ana-Teresa Tymieniecka, including personal mementoes, and an overview of her philosophical work, editorial activities, and conferences within the World Institute of Phenomenology.

Responsibility was always a key theme of Husserl and post-husserlian Phenomenology. This theme is related to Husserl's effort to give an answer, i.e. to offer a solution to the crisis of philosophy and the sciences. The article reconstructs the genesis and the successive development of the concept of responsibility in Husserl's work and its reinterpretation in the post-husserlian phenomenologies, especially those of Martin Heidegger, Jean-Paul Sartre, Hannah Arendt, Jan Patočka, Hans Jonas, Emmanuel Levinas, and Jacques Derrida.

Paul Ricoeur's Search for a New Foundation of Human Rights and Dignity by Means of the Capabilities and his Application of phronesis The aim of the following article is to reconstruct Paul Ricoeur's concepts of human rights and human dignity by exploring some little-known texts, and to exemplify how these concepts are connected to a specific philosophical conception of human being, which is grounded in a Dialectics between transcendence and incarnation, freedom and dependence, identity and difference, capability and fallibility. In (...) doing so, I will argue that Ricœur interprets human dignity, which he has never explicitly defined, through the prism of human capabilities, especially of the capability of being responsible. This interpretation allows him to take a differentiated position in the current bioethical debates on the rights of "potential persons" and to illustrate how the Aristotelian phronèsis can be used in ethical cases where decisions are difficult to take. (shrink)

The Critique of the Transcendental Ego: On Sartre's and Ricoeur's Heidegger InterpretationsAccording Otto Pöggeler Heidegger's main brake with Husserl consists in his rejection of the tran-scendental constitution conceived as the life of an "absolute Cogito," replaced by Heidegger by the "factual life" from which phenomenology should always begin. The author of this paper argues that the problem about the starting point of phenomenology also appears later in the debates between Heidegger and Sartre, as well as in Ricoeur's Heidegger interpretation. Thus, (...) the aim of the article is to analyze to what extent the positions of Heidegger, Sartre, and Ricoeur contradicts or even exclude each other, and to what extent they cross or eventually complement each other. The inquiry shows that Heidegger's accusation of Sartre's forgetting of the question about the sense of being of Dasein is unjustified. Equally untenable is Sartre's critique of Heidegger, that he had bypassed the Cogito as a starting point of the existential analysis, because Sartre's transcendence of the Cogito, which pretends to involve the transphenomenal Being, cannot be derived from it and risks to fall again in the trap of "phenomenalism," which Sartre reproached to Husserl. Ricoeur's Heidegger interpretation brings clarity to this discussion by pulling together the decentration of the subject and the limits of apodicticity of the Cogito. But his elaboration of the hermeneutics of the Self contains the risk of a hyperbolization of the role of language. (shrink)

A Discussion about the Problems of Institutionalization of Feminist Theory and the Gender Studies at the University of Vienna.

Der folgende Beitrag besteht aus drei Gespräche von Yvanka B. Raynova und Paul Ricoeur. Sie wurden zu verschiedenen Zeitpunkten durchgeführt - während des XIX. Weltkongresses für Philosophie in Moskau (August 1993) und am Rande von Paul Ricoeurs Seminarn über "Geschichte - Gedächtnis - Vergessen - Verzeihen"(Neapel, April 1996) sowie über "Das Recht zu Strafen (Neapel, Oktober 2002).

At a time when narrow scientific and philosophical specialization dominates our "academic" landscape and by which respective competence is also measured, a thinking that unfolds in broad ways is always viewed with some suspicion. This, however, is not the case of Gadamer's philosophical hermeneutics. Even though it has triggered various debates, e.g. on the part of Habermas, Derrida, Ricoeur and others, Gadamer's influence and impact is still present today in the most diverse fields of philosophy and the humanities. The editorial (...) takes up some of these debates and shows their continuing effects today. (shrink)

In the following study the author goes back to the beginnings of the Women's Rights movements in order to pose the question on gender equality by approaching it through the prism of language as a powerful tool in human rights battles. This permits her to show the deep interrelation between women's struggle for recognition and some particular women rights, like the "feminization" of professional titles and the implementation of a gender sensitive language. Hence she argues the thesis that even in (...) the most advanced European democracies, where freedom of speech, education, and scientific research seem actually to be legally guaranteed as universal rights, there is still a deep conflict in regard to the use of language and also that we have throughout history backlashes, reproductions of past stereotypes, and a loss of women's rights which were previously acquired. (shrink)

An Interview with Enrique Dussel by Yvanka B. Raynova.

After the end of the era of "absolute idealism", philosophy is falling into a sort of "identity crisis," which requires the constant rethinking of its essence as a specific type of knowledge, and also of its subject and method. As a result of the attempts to "save" philosophy, meta-physics was replaced by ontology, the absolute - by the attempts of an "open system" and/or integral thinking, and the place of the identity of truth, good and beautiful were taken by axiology. (...) Consequently, notions as world, horizon, life, life world, self, alterity, and values became of crucial importance. In this context, the author argues several interrelated theses: Firstly, that in post-Husserlian phenomenology, especially in its French versions, a reinterpretation of the notion of "life world" based on Heidegger Being in the World is done, which turns in a sense against Husserl's transcendental justification of phenomenology. Secondly, this reinterpretation gradually leads to a departure from Heidegger's ontology towards the practical philosophy and axiology, respectively, towards the values denied by Heidegger. Thirdly, the living world becomes a crossroads between the problems of theoretical and practical philosophy, as it stands at the center of value discourse. (shrink)

Über-Setzung as a discursive Dominance: A new Interpretation of Paul Ricoeur's Paradigm of TranslationPutting into question the idealized interpretations of translation as an ethical paradigm and model for Europe, the author aims to reveal some negative aspects related to the politics of translation, specially the use of translation as a transfer of a dominant discourse. This negative phenomenon is analyzed by mean of the neologism of Über-Setzung designating an overlap of a discourse or an idiom over another through the abuse (...) of the linguistic hospitality of translation. On the base of diverse examples and narratives the author offers a descrip-tion of the eidetic structure of Über-Setzung, and argues that the dominating language and its dis-course intervene in the mother language and its culture by putting itself "on" and "over" them as something primary, absolute and universal. The dominant discourse, that is established by means of translation, requires mindfulness, comprehension and acceptance; however, because it is a kind of anti-giving, the dominator who use it refuses to recognize the dominated as a partner; he treats him as non-equal and even as "retarded". In conclusion the author displays the intercultural potentialities of hermeneutic phenomenology in regard of a new European ethos of translation. (shrink)

This volume presents three interviews of Yvanka B. Raynova with Paul Ricoeur with the purpose to scrutinize the complex philosophical evolution of his thought. The main question which arises, therefore, and on which are centered the two volumes is how to «think together» the difference between the issues of Ricoeur’s first works and those of his later ones, concerning the problems of the self and its relation to being, transcendence and language. Other discussed subjects are: Why philosophy today? If philosophy (...) and religion are two autonomous fields, is there a possibility of elaborating a religious philosophy within the method of hermeneutic phenomenology? What is the primary object of hermeneutics? What are the potentialities of language and its bounds, respectively the limits of interpretation? (shrink)

Editorial, introducing the issue on Aristotle, 2016/2.

The following volume is published on the occasion of the 15th anniversary of the establishment of the Institute for Axiological Research in Vienna – the first European Institute for the advanced philosophical and interdisciplinary study of values – and is divided in two parts. The first one treats specific problems of women's struggle for rights, freedoms, and recognition, and moves successively to thematically broader methodological and hermeneutical approaches of the phenomena of exclusion and the possibilities of social integration, which are (...) discussed in the second part. Although the defended positions of the essays in the present volume are different from those of Habermas, they should be conceived in relation to the main issues of what he calls the "the postmetaphysical age." Hence, the authors ask such core axiological questions as: How do we think today of community, praxis and values in front of the old and new problems of injustice, oppression and exclusion? How should we consider personal and group identity in the contexts of social and cultural diversity, of world view pluralism and incommensurable lifeworlds, lifestyles and values? Moreover, what is the meaning of the key concept of "European values," can it offer a real basis for integration or does it serve rather as a new form of "dictatorship" and exclusion of otherness? (shrink)

The aim of the article is to argue the thesis that, 25 years after the fall of communism, with the exception of former Yugoslavia, there has been and still is, a lack of „women’s movements“ in the post-communist countries. The author also proposes some explanations as to why there are dozens of women’s organizations but no women’s movements. In order to support her thesis, Raynova emphasizes the difference between “women’s movements”, “feminist movements” and “social movements”, and shows the weakness of (...) some current definitions. Instead of a definition, she indicates the conditions for a women’s movement, which are: (1.) women’s oppression and discrimination as a prevalent situation, which motivates a movement when that situation is perceived as intolerable; (2.) ideas and concrete strategies on how to proceed in order to change this situation; (3.) some kind of organization or leading personalities, able to coordinate and unite women in a mass movement and to ensure continuity of action until the goals of the movement are achieved; and (4.) large masses of women who are motivated and ready to fight resolutely for changing their situation. The provided analyses show that these conditions have not been always given, but that the persisting problems of women’s problems can be resolved only if women engage more actively in civil society so as to enforce their claims. (shrink)

Wenn der Übergang von der antiken zur mittelalterlichen und modernen Philosophie als Übergang von den metaphysischen zu erkenntnistheoretischen Problemen des Menschen charak¬terisiert wurde, so lässt sich der Übergang von der modernen zur gegenwärtigen, bzw. "nachmetaphysischen" Philosophie als eine Kehre vom abstrakten Subjekt zum konkreten, in der Welt situierten Ich - zum "Mich" kennzeichnen. Gerade diese "neo-sokratische" Revolution der Philosophie des 20. Jahrhunderts drückt für die Autorin die wesentliche Tendenz zur Anthropologisierung der gnoseologischen und ontologischen Problematik beziehungsweise ihre differentia specifica aus. (...) Die Verfasserin betont, dass im Laufe dieser Kehre nicht nur die sogenannte "Philosophie des Menschen" (die Lebensphilosophie, die philosophische Anthropologie, der Existentialismus, der Personalismus, die Phänomenologie des Lebens u.a.), sondern auch ihre wichtigsten Alternativen (der Dekonstruktivismus, der Postmodernismus, der Feminismus) sich als Negation des abstrakten Subjekts der Modernität formiert und entwickelt haben. Diese "anti¬moderne Einstellung" entstand im 19. Jahrhundert als Widerstand gegen den Glauben, dass die Vernunft der Gesetzgeber der Wirklichkeit sei, um mit Nietzsche, Wittgenstein, Heidegger und Foucault zur Nicht-Philosophie überzugehen und sich schließlich, in den 80er Jahren des 20. Jahrhunderts, in eine Thematisierung des Endes zu verwandeln. So bleibt heute, in der Epoche des "Ende", des Endes der "Großen Erzählungen", der Großen Illusionen, der all¬umfassenden, totalen und totalitären Systeme, heute, wo nicht nur Gott, Marx und Kommu¬nismus für tot erklärt sind, sondern auch "der Mensch" mit seinen klassischen Attributen von Kosmotheros, Held und Herrscher, zweifellos nur eines - nicht das identitätsstifende Cogito, sondern das Ende selbst. Das Ende als Fragestellung, als Diskurs über uns und es selbst. Wenn die Frage des Endes eigentlich die große Frage des Sinnes und des Ganzen ist, so ist der Grund dafür die Tatsache, dass in dem gigantischen Haufen des "Alles", das die postmoderne Welt der Ge-gensätze bildet, der Sinn völlig verwischt ist, so dass anscheinend eine einzige Frage übrig geblieben ist: "What are you doing after the orgy?" Was bleibt übrig, wenn alles verfügbar geworden ist? Es scheint als ob die sogenannte "obèse", oder Hypertelie der postmodernen Welt, para¬doxerweise das Zeugnis des letzten Stempels der Apokalypse. Und vielleicht ist das, was die ge¬genwärtige Philosophie interpretiert oder zu Ende als Ende (be)schreibt, eigentlich nur das letzte Kapitel des ältesten Drehbuchs der Welt. (shrink)

A peculiarity of Paul Ricoeur's philosophy is his effort to elaborate a hermeneutic phenomenology of the Self on the roots of reflexive philosophy. Thus, the problem of responsibility, which Ricoeur debated on different occasions, appears in the context of the Self as an acting, suffering and capable subject, which is not only responsible for its own acts but has also duties in respect to others. Ricoeur's hermeneutics of "l'homme capable" analyzes responsibility on different levels – historical, ethical, political, juridical etc. (...) The main thesis of the author is, that this levels of responsibility constitute the different dimensions of the will of the Self "to engage itself with" which should be recomposed hermeneutically in order to capture responsibility as an integral phenomenon. At the difference of some authors who offer only a partial interpretation of the problem of responsibility in Ricoeur's work, the following article aims to give a holistic one by reconstructing it through the complex evolution of Ricoeur's philosophical writings. (shrink)

This Editorial presents the philosophical work of Herta Nagl-Docekal and especially her recent contributions to a new interpretation of modernity in the context of some deficiencies of post-metaphysical thought. The author offers a comparison between Herta Nagl-Docekal's and Paul Ricoeur's interpretations of Kant's "Religionsschrift", including his utopia of an universal religious community as an ethical state.

On the Value of Freedom: Ricoeur's Value Theory vs. Sartre's?The following article is an attempt to reconstruct Sartre's and Ricoeur's theories of value in its main features, to compare it and to make some conclusions in regard of Ricoeur's Sartre reception. Thus, the task is to fill a gap in contemporary research since Sartre's value theory has been rarely examined, while that of Paul Ricoeur continue to be a blind spot within the study of his work; Ricoeur's Sartre reception has (...) been hardly raised, but not in a explicit axiological context. In contrast to Françoise Dastur the following analysis is showing that in Le volontaire et l'involontaire Ricoeur not simply sided with Marcel by arguing against Sartre, but that he tried to mediate between the positions of the two thinkers. Finally, the author shows that Ricoeur's axiological concept, which emerged from this exchange, was retained partially in his later works precisely in that part which brought him closer to Sartre and detached him from Marcel, namely – freedom as a value and as a fundamental human capability of creation and invention of new moral and social values. (shrink)

Der folgende Beitrag ist ein erster Versuch, Sartres und Ricœurs Werttheorien in ihren Grundzügen zu rekonstruieren, sie zu ver- gleichen und daraus bestimmte Schlussfol- gerungen bezüglich der Ricœurschen Sartre-Rezeption zu ziehen. Somit wird die Aufgabe gestellt, eine Forschungslücke zu füllen, denn Sartres Wertekonzeption ist relativ wenig untersucht worden, während die von Paul Ricœur sogar einen blinder Fleck innerhalb der Ricœurforschung darstellt; die Ricœursche Sartre-Rezeption ist kaum zur Sprache gebracht worden, jedoch nicht in einem explizit axiologis- chen Kontext. Im Unterschied zu (...) Françoi- se Dastur wird aufzeigt, dass Ricœur in Le volontaire et l‘involontaire nicht einfach Partei für Marcel ergreift und gegen Sartre argumentiert, sondern dass er zwischen den Positionen der beiden Denker auch zu vermitteln versucht. Abschließend soll aufgezeigt werden, dass Ricœurs axiologis- che Konzeption, die aus dieser Vermittlung entstand, in seinem Spätwerk zum Teil bei- behalten wurde und zwar gerade in jenem Teil, der ihn in der Nähe von Sartre bringt und zunehmend von Marcel entfernt. (shrink)

Der folgende Band von "Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics" erscheint als Festschrift zum siebzigsten Geburtstag von Herta Nagl-Docekal. Die darin enthaltenen Studien sind drei Themenkreisen gewidmet, die eine zentrale Rolle in ihrem Werk spielen, nämlich der Ethik, der Freiheit und der Liebe. In der Studie von Susanne Moser (Wien) "Vom Wert der Liebe" wird die historische Entwicklung der philosophischen Konzeptionen der Liebe untersucht und die enge Verbindung zwischen Liebesthematik und Werteproblematik aufgezeigt. Inwiefern Werttheorie und (...) Freiheitstheorie zusammenhängen zeigt Yvanka B. Raynova (Wien/Sofia) anhand eines Vergleichs zwischen den axiologischen Konzeptionen von Jean-Paul Sartre und Paul Ricoeur. In den Beiträgen von Brigitte Buchhammer (Wien) und Philippe Lauria (Paris) werden die feministischen Ansätze zu einer Religionsphilosophie und der Bestimmung der Frau bei Edith Stein erörtert. Desweiteren wird der Bezug zwischen Selbst, Liebe und Moral in den Essays von Ana Lita (New York) und Laurie Calhoun (Oakland) analysiert. Der Band wird eingeleitet mit einem Einblick in das Werk Nagl-Docekals und ihren aktuellen Beiträgen zu einer Neubewertung der Moderne und endet mit einer Buchrezension zu ihrer kürzlich erschienen Monographie Innere Freiheit. Grenzen der nachmetaphysischen Moralkonzeptionen (2014). (shrink)

Das Buch stellt die erste monographische Untersuchung dar, die sowohl den Stand der feministischen Philosophie in den postkommunistischen Ländern als auch die Probleme des Dialogs zwischen "Ost-" und "Westfeministinnen" im Bereich der philosophischen Genderforschung analysiert. Ist die feministische Philosophie ein "amerikanisches" oder ein "europäisches" Produkt? Gab es feministische Theorien in "Osteuropa" vor 1989 oder wurde der Feminismus erst nach der Wende "entdeckt"? Wieso gibt es dort heute so viele Frauenorganisationen, jedoch keine Frauenbewegungen? Die Autorin versucht auf diese Fragen eine Antwort (...) zu geben und präsentiert zudem durch Gespräche und Interviews mit namhaften europäischen Philosophinnen verschiedene Erfahrungen und Zugangsweisen. (shrink)

"The Age of Non-Philosophy": Martin Heidegger and François Laruelle In his lessons at the College of France, Merleau-Ponty noticed that something ended with Hegel and that we perhaps entered in an age of non-philosophy. This poses the question if philosophy is coming to an end or if it can be rebuild from within by retaining its essence. While Merleau-Ponty is trying to restore philosophy from the inside, Heidegger and Laruelle open two different paths of a non-philosophical thinking from the outside. (...) The purpose of the article is to compare these two paths more in detail in order to articulate their differences as to the problems of identity, of the "thing of thought", of the role of science etc., and to show the radicality of Laruelle's undertaking, which aims not a Verwindung, nor an Überwindung of philosophy but its appropriation in a new unified theory of thought. One of the main thesis of the author is that Heidegger should not be considered only as a "philosopher of difference" but also as a thinker of identity as he has expounded four different identity concepts. Hence, it is argued that if Laruelle's critique of the convertibility of Erignis' identity is legitimate, his critique of Heidegger's amphibology of the One is questionable. (shrink)

The aim of the following paper is to discuss Jaspers' disappointement of politics and his confession about the powerlessness of the Spirit, expressed at the end of his life. This confession may seem to contradict some of his earlier statements and positions. Yet, by analizing the evolution of his views about the complex relation between philosophy and politics, the autor claims that Jaspers' philosophy is an emblematic illustration of a tension, inherent in contemporary philosophy, namely that between the faith in (...) Reason and the scepticism about its potentialities to achieve a substantial changement of human nature and society. (shrink)

Philosophical translation between "linguistic violence" and translative hermeneutics. Translational considerations from the perspective of the translation of Jean-Paul Sartre's L'être et le néant The establishment of translatology as a scientific discipline is a late phenomenon to which not only linguistics but also the philosophy of language has contributed significantly. Although the considerations of Schleiermacher, Ricoeur, Derrida, Balibar, Cassin and other philosophers are very stimulating for the examination of the translation problematics, they do not offer a particular translation theory of philosophical (...) texts. Most of their works are of little help in practice when it comes to translating a complicated philosophical text. That is why I will take in this paper the opposite path and start from my own experience as a translator of philosophical literature into Bulgarian and, more concretely, from my translation of Jean-Paul Sartre's L'être et le néant. On the base of this key work of contemporary philosophy and its translations into different languages, I will address the difficulties and the specifics of philosophical translation, discuss various translation methods, and argue several theses, which could serve as impulses for a further development of translation theory and translation practice in the field of philosophy. (shrink)

Naloga pričujočega prispevka je, prvič, rekonstrukcija Ricoeurjevega večstranskega pristopa k evropski problematiki prek analize njegovega razvoja od Ricoeurjeve zgodnje do pozne faze pisanja. Drugič, izpostavitev specifike in izvirnosti Ricoeurjevih pogledov s poudarkom na razlikah glede Husserlove fenomenologije in filozofije zgodovine; in tretjič, obravnava pojmovnega prispevka Ricoeurjevega hermenevtičnega pristopa in možnosti njegovih aplikacij glede rekonstrukcije evropskega spomina in izgradnje nove vrste kulturne, družbene in politične skupnostni.The following article aims, firstly, to offer a reconstruction of Ricoeur’s multifarious approach to the European problematic (...) by analyzing its development from his early to his late writings; secondly, to emphasize the specific and the originality of Ricoeur’s views by pointing out their difference to Husserl’s phenomenology and philosophy of history; and, thirdly, to discuss the conceptual contribution of Ricoeur’s hermeneutical approach and its application possibilities to the reconstruction of the European memory and the building of a new kind of cultural, social, and political community. (shrink)

Editorial of Yvanka B. Raynova to the Special issue "Simone Weil (1909-1943): Receptions and Actuality.".

Since the new millenium the discourse on values is playing a central role in the social and political life of the West and, more especially, in the European process of enlargement. It is particularly the question of whether Europe should constitute a community of values or a community of rights which constitutes the center of the EU value controversy. The main proposition of the paper is to analyze some recent debates on this topic, to discuss their problematic points and to (...) indicate possible solutions. (shrink)

The aim of the following paper is to show that it is not possible to penetrate into the depths of Nikolay Raynov's universe and to comprehend its wholeness, without posing and investigating the question about the origin or the foundation of his various creative occupations, i.e his novels, philosophic and theosophic writings, art history and critique, paintings, decorative design etc. This question is far too complex to be answered briefly without being simplified, and therefore two main directions will be articulated: (...) the recption of Orphism developed in Plotinus' and Porphyry's Neoplatonism – which is the basis of modern Theosophy –, and the synthetic understanding of art, which puts Raynov's views in close proximity to Wassily Kandinsky and Nicholas Roerich. (shrink)

Die kritische Auseinandersetzung mit der Freudschen Psychoanalyse, die zuerst von Foucault und dann von Deleuze, Guattari, Lyotard und Baudrillard unternommen wurde, versucht den Mechanismus der 'bürgerlichen Repressiontätigkeit,' die die europäische Menschheit unter dem Joch der Familieninstitution hält, zu enthüllen und den Terror einer erdachten und simulativen Moral, in der Freud und seine Anhänger unwillkürlich einbezogen sind, blob zu stellen. Damit zeigt die postmoderne Lektüre von Freud, dab nur die Befreiung von diesem durch Terror-verderbten Bewubtsein im Stande wäre die wirkliche revolutionäre (...) Kraft der psychoanalytischen Kritik der Vernunft hervorbringen und die Bedeutung ihrer zwei epochalen Erfindungen-die direkte Konfrontation zwischen den Triebproduktionen und der Repression, die die Gesellschaftsmaschine auf der Triebmaschine ausübt, und die dadurch folgende Verdrängung-zurück zu gewinnen. (shrink)

Die kritische Auseinandersetzung mit der Freudschen Psychoanalyse, die zuerst von Foucault und dann von Deleuze, Guattari, Lyotard und Baudrillard unternommen wurde, versucht den Mechanismus der ‘bürgerlichen Repressiontätigkeit,’ die die europäische Menschheit unter dem Joch der Familieninstitution hält, zu enthüllen und den Terror einer erdachten und simulativen Moral, in der Freud und seine Anhänger unwillkürlich einbezogen sind, blob zu stellen. Damit zeigt die postmoderne Lektüre von Freud, dab nur die Befreiung von diesem durch Terror-verderbten Bewubtsein im Stande wäre die wirkliche revolutionäre (...) Kraft der psychoanalytischen Kritik der Vernunft hervorbringen und die Bedeutung ihrer zwei epochalen Erfindungen-die direkte Konfrontation zwischen den Triebproduktionen und der Repression, die die Gesellschaftsmaschine auf der Triebmaschine ausübt, und die dadurch folgende Verdrängung-zurück zu gewinnen. (shrink)

On the Value of Freedom: Ricoeur's Value Theory vs. Sartre's? - -/- The following article is an attempt to reconstruct Sartre's and Ricoeur's theories of value in its main features, to compare it and to make some conclusions in regard of Ricoeur's Sartre reception. Thus, the task is to fill a gap in contemporary research since Sartre's value theory has been rarely examined, while that of Paul Ricoeur continue to be a blind spot within the study of his work; Ricoeur's (...) Sartre reception has been hardly raised, but not in a explicit axiological context. In contrast to Françoise Dastur the following analysis is showing that in Le volontaire et l'involontaire Ricoeur not simply sided with Marcel by arguing against Sartre, but that he tried to mediate between the positions of the two thinkers. Finally, the author shows that Ricoeur's axiological concept, which emerged from this exchange, was retained partially in his later works precisely in that part which brought him closer to Sartre and detached him from Marcel, namely freedom as a value and as a fundamental human capability of creation and invention of new moral and social values. (shrink)

Who is affraid of Jean-Paul Sartre? Editoria by Yvanka B. Raynova.

An Interview with Ana-Teresa Tymieniecka by Yvanka B. Raynova realized in December 1994 at the World Phenomenology Institute. It was published firstly in Bulgarian, and thereafter in English, on the homepage of the World Phenomenology Institute.