Prispevek obravnava nekatere pojme politične filozofije Clauda Leforta. Pokazati želi, da za rekonstrukcijo politične filozofije, ki se je loteva Lefort, ni toliko konstitutiven njen prelom z znanstvenim diskurzom, ampak vse prej pojem simbolnega, ime za družbeno, ki je zavezano razliki in delitvi.

The objective of the present essay is to show that the traditional dilemma of philosophy, namely, does science think or does not think, has today become the problem that science itself has to solve. To assert that science thinks means first that science, when it thinks, constructs its object in an always specific manner; second, in construing its object, it adds to it the real, i.e., a reference, external to the scientific construction itself, which science then discovers as the basis (...) and source of its construction. This article argues that it is for strictly scientific reasons that science is today faced with the task of affirming itself as a domain of thought in both aforementioned meanings. Affirming the view that science thinks is a scientific struggle for the existence of politics of emancipation. (shrink)

Der Beitrag geht, sich auf die Grundlegung zur Metaphysik der Sitten und die Kritik der praktischen Vernunft beziehend, der Frage nach, ob es möglich ist, Kants praktische Philosophie, jenseits des Dilemmas abstrakter moralischer Universalismus vs. Rechte des Partikulären als Ansatz einer Theorie des subjektivierten Handelns zu begreifen. Das heisst eines Handelns, in dem das Individuum nicht nur im "Dienste der Güter" bzw. seiner empirisch-pathologischen Interessen und Neigungen steht. In der Beantwortung dieser Frage wird die Aussage des kategorischen Imperativs "ich soll (...) so oder so handeln, ob ich gleich nichts anderes wollte" im ersten Schritt als eine Forderung verstanden, die nicht einfach nichts Empirisches zu wollen verlangt, sondern das Wollen an ein Nichts als Etwas bindet. Im zweiten Schritt wird dann gezeigt, dass am Ort dieses Nichts als Etwas das Vernunftfaktum als abgründiger Grund eines Handelns steht, das mit dem Anspruch auftritt, für niemanden zu gelten, wenn es nicht bedingungslos für alle geltend gemacht werden kann. (shrink)

A partir la thèse avancée par Monique David-Ménard, selon laquelle l’entendement réussi là où la raison échoue, il s’agit d’examiner la révolution kantienne dans la manière de penser. Pour tirer les conséquences du renversement dans la pensée mis en oeuvre par la philosophie kantienne, l’auteur interroge la constitution de la réalité dans la perspective transcendantale comme double opération avec le non-savoir portant respectivement sur le sujet et le noumène. Sur le fond de cette interrogation, il montre que la réalité à (...) laquelle a affaire la philosophie kantienne n’est ni la réalité objective constituée, ni la réalité hallucinée du désir de la raison transgressant les limites de la connaissance, mais à une réalité subjectivée, constituée par la mise en scène de la double destitution : celle de la réalité phénoménale et celle de la raison. C’est sur ce point que peut s’établir une alliance militante entre la philosophie et la psychanalyse, alliance dont l’enjeu principal, pour l’une comme pour l’autre, consiste justement en ceci que chacune, pour son propre compte, pense la réalité comme une telle scène du Deux. (shrink)

Članek utemeljuje trditev, da za transcendentalno teorijo objektivnosti nista značilni le občost in nujnost, ampak tudi refleksivnost. Teorija objektivnosti se vselej tudi že obrača nazaj nase in določa pomen lastne določitve objektivnega spoznanja. Samonanašalnost spoznavne konstitucije objekta pa se izraža v nujnosti zveze med realnim nasprotjem in dialektičnim nasprotjem. Skozi to razmerje spoznanje ni le določeno kot objektivno, ampak je vselej tudi že naddoločeno kot uspeh. Pomen konstitucije spoznavnega objekta je uspeh, analiza Kantove fasciniranosti z nevarno bližino uma in norosti (...) pa pokaže, da misli njegova filozofija uspeh kot dejanje, s katerim se uspe um razmejiti od lastne norosti. (shrink)

This article aims at clarifying the status of the Idea in two of Badiou's recent works: Second manifeste pour la philosophie and L'hypothèse communiste. Badiou sets out from the assumption that the operation with the Idea implies an affirmation of the materialism of a philosophy that is under the conditon of four generic procedures. In his attempt to elaborate Badiou's materialism of the Idea, the author does not turn to Plato, as one would expect, but, rather, to Kant's theory of (...) ideas such as it is presented in the Transcendental Dialectics of the first Critique. In so doing, the author seeks to develop Kant's idea in terms of the act. Posing the question of the Idea in terms of the act has at least two advantages: it shows how the pure reason separates itself from the Thing in itself that affects it while allowing for its appearance in the world. (shrink)

Analysing the role of Kant’s third and final Critique, the _Critique of Judgement_, in the system of Kant’s three Critiques (_Critique of Pure Reason_, _Critique of Practical Reason_, _Critique of Judgement_), the paper posits that with the conclusion of the system of critiques in the third _Critique_, Kant succeeds in presenting it as a point of a transfinitisation of knowledge within the critiques’ system.

Nous ne pouvons pas laisser l'avenir de l'humanité et les questions écologiques à l'appréciation de quelques-uns. Ce problème mérite un véritable débat scientifique, philosophique et politique. Au milieu des incertitudes grandissantes, cet ouvrage se propose comme une lecture critique d'une culture dominée par la raison technoscientifique et la puissance capitaliste. Si l'humanité doit continuer à exister, comme le pense Hans Jonas, comment la vulnérabilité peut-elle devenir une force, un levier pour sa préservation? Le devoir-être des générations futures implique un devoir-agir (...) urgent de la part des générations actuelles. Lorsque cette exigence est menacée, la responsabilité s'impose comme un devoir de type kantien. L'humanité doit redécouvrir un nouveau rapport au monde : elle doit reconnaître que la nature est limitée et qu'elle n'est pas disponible à volonté. L'amour de la nature, la sobriété, la justice semblent incontournables dans l'exercice de cet impératif: 'Agis de façon que les effets de ton action soient compatibles avec la permanence d'une vie authentiquement humaine sur terre'"--Page 4 of cover. (shrink)

Knjiga je poglobljena analiza mutacije etike, do katere je prišlo z zamenjavo aristotelovske etike prave mere z moderno, kantovsko etiko zakona. Avtorica izpostavi kot osrednji problem obeh etik soočanje s čezmernostjo, da je namreč za etiko prave mere, ki se ravna po načelu ugodja, čezmernost obsojena kot zlo in izločena iz etike, narobe pa etika zakona ne priznava nobene mere, ker sam zakon prelomi z načelom ugodja. Vendar avtorica zamenjave etik ne obravnava zgolj v zgodovinski perspektivi, pač pa raziskuje tudi (...) potenciale obeh etik v globaliziranem svetu. Avtorica pri tem pokaže, da se glede tega vprašanja filozofija in psihoanaliza razhajata. Za filozofijo je atribut neskončnega pripisan volji. Zlom koncepta avtonomne volje zato etiko danes obsoja na bioetiko, to je, na obrambo gole somatičnosti. Narobe pa psihoanaliza, ki umešča neskončno v samo telo, namreč v užitek, nakazuje možnost nove etične paradigme, ki zagovarja nezastarljive pravice užitka, ne da bi podlegla pastem newageovske ideologije. (shrink)

Traditionally, emancipatory politics is a question of knowing which parts of society are capable of counting for something, and which ones are not. Formulating the question of emancipatory politics in terms of existence, more specifically, in terms of “political subjects who are not social groups but rather forms of inscriptions of the count of the uncounted” , means acknowledging that the proper place for emancipatory politics is the very terrain in which the system of domination operates, a system that radical (...) political theorists characterize as a system of placement, identification, or counting. At present, however, this question of counting the uncountable, crucial for emancipatory politics, cannot be raised at all to the extent that globalization means that everybody is always already included, the exclusion of the uncounted is necessarily obscured, indeed, it has become invisible. Beginning with a discussion on an enigmatic remark: “the infinitization of the value of the subject”, taken from Lacan’s Seminar The Four Fundamental concepts of Psycho-analysis, this paper examines a conceptual shift in the articulation of the relation between the subject and the figures of the Other in an epoch of the Other which does not exist. Taking as her point of departure Lacan’s theory of the cut, the author shows how, in an era of the “generalized metonymization”, only an act constitutes a way out of a discourse that knows no closure. (shrink)

Avtorica obravnava alternativo med skeptično in racionalno argumentacijo kot izsiljeno izbiro, s katero se konstituira tako subjekt v navadni govorici kakor subjekt v demokraciji. Članek analizira skeptično in racionalno argumentacijo kot dva načina, kako se subjekt lahko izogne izsiljeni izbiri in nemožnosti govorice na eni strani in neutemeljenosti demokracije na drugi. Subjekt skeptične argumentacije se izogne temu, da bi vzel nase brezopornost govorice in demokracije, tako, da ubeži v neskončno ponavljanjerefutacije, subjekt racionalne argumentacije pa v neskončno približevanje pogojem idealne argumentacije.

Članek obravnava Hartovo pojmovanje obveznosti spoštovati zakon kot temeljne razlikovalne poteze glede na tradicionalni pravni pozitivizem in jusnaturalizem. Zahteva spoštovati zakon je po Hartu utemeljena v strukturi prava samega, v sekundarnih pravilih, predvsem v pravilu za prepoznavo kot temelju vseh drugih zakonskih norm.

The paper attempts to give an account of two different ways of relating to mathematics: Lacan’s and Badiou’s. Its starting point is Badiou’s and Lacan’s interpretations of Russell’s infamous definition of mathematics, according to which mathematics is a discourse in which no one knows what one is talking about, nor whether what one is saying is true. While for Badiou, the ignorance that is supposed to characterise mathematics according to Russell only concerns the role philosophy assigns to it, namely, it (...) being identified with the science of being qua being, for Lacan the ignorance constitutive of mathematics should rather be seen as a symptom resulting from the reduction of truth to a mere truth value. In discussing the detected divergences in these two readings, the paper shows how the access to psychoanalysis as well as the access to philosophy coincides with a certain access to mathematics, although we are not dealing with the same type of access. (shrink)

Suivant les quelques indications de Lacan sur le changement radical du statut du sujet tel que l’implique le nouveau rapport, à la fin de l’analyse, entre volonté et désir, l’auteur interroge deux modalités de la confrontation du sujet avec la volonté de l’Autre : celle du sage stoïcien, d’une part, et, d’autre part, celle de Sade. Jouant sur les convergences et les divergences de ceux deux positions subjectives au regard de la volonté de l’Autre, il s’agit d’aborder, à partir de (...) l’éthique stoïcienne, la question d’une éthique sans l’Autre, une éthique qui permet une transgression non-perverse du principe du plaisir. (shrink)

Psychoanalysis’ primary aim is to reveal the emergence of the subject, beyond its identifications, as a response of the real. More specifically, psychoanalysis considers the realization of the subject as a response to the impossibility of the sexual relation. Claiming that “everyone is a poem”, Lacan signals that psychoanalysis aims not at that which is universal in the subject, but rather at what in the speaking being is most singular: the emergence of a way of enjoyment that would make up (...) for the inexistence of the sexual relation. Taking up the articulation of writing and jouissance as a point of departure, the paper examines the mystical experience as a specific mode of such a making up. In so doing, the paper insists on the relation between jouissance and language in order to show to what extent the mystical experience can teach us about the possible ways of breaking with the lethal relationship with jouissance where one seems to be reduced to “the partner of one’s own loneliness”. (shrink)

In this essay I propose to explore the status of the not all in politics and psychoanalysis by analyzing and bringing into question the seemingly self-evident relationship of the mutual exclusion between politics and psychoanalysis. I would argue that in order to expose an affinity in dealing with the ‘not all’ in politics and psychoanalysis, it is necessary to move beyond the traditionally hostile polarities of the singular and the universal and to reverse the usual perspective according to which there (...) is no passage between the domain of the singular and the domain of the universal. I then move on to considering the relationship between psychoanalysis and politics from the point of view of the community ‘for all’ constituted through a complex practice of disidentification and the production of the ‘whatever’ singularities. (shrink)