Der vorliegende Band vereinigt die Akten des internationalen Schleiermacher-Kongresses 2021 und nimmt den Philosophen, Theologen, Pädagogen und Übersetzer Friedrich Schleiermacher (1768–1834) als Kommunikationstheoretiker in den Blick. Ob als Universitätslehrer, Kanzelredner, als politischer Reformer, Publizist, Salongänger oder Briefeschreiber – Schleiermacher war selbst ein begnadeter Kommunikator und im Begriff der Kommunikation bündeln sich wie in einem Brennglas viele zentrale Aspekte seines Denkens. Seine Philosophie, Theologie und philologische Praxis zeichnen sich durch ihre emphatische Prozesshaftigkeit jenseits starrer Systeme aus. Sich in Sprache manifestierendes Wissen, (...) moralisches Handeln, religiöses Erleben und der Entwurf gemeinschaftlicher Institutionen sind im beständigen Werden und nur im Austausch der miteinander streitenden, sich liebenden und hassenden, Ideen und Sinn entwerfenden und um Gemeinschaft und Individualität ringenden Menschen wirklich. Die Beiträge dieses Bandes gehen Schleiermachers Werk ebenso wie seiner gesellschaftlichen, kirchlichen und philologischen Praxis vor dem Hintergrund ihrer ideengeschichtlichen Verflechtung nach und aktualisieren sein Denken in Auseinandersetzung mit unterschiedlichen Positionen der Gegenwart. (shrink)

This article clarifies and resituates Althusser’s materialist philosophical project in relation not only to such predecessors as V.I. Lenin and Jean-Toussaint Desanti but also to such successors as Pierre Macherey and Pierre Raymond. The thesis of the article is that Althusser’s project to establish a philosophical practice that would be appropriate for Marxism did not simply consist of identifying and defending a ‘materialist’ position in philosophy against external ‘idealist’ challenges or threats. On the contrary, it recognised that there exists an (...) interminable struggle between inextricably linked but ever-shifting materialist and idealist tendencies – a struggle that operates as a defining feature in the history of philosophy. As a result, the problem explored in this article concerns how best to conceptualise this struggle and to determine whether or not the term ‘tendency’ genuinely holds analytical value and can serve as an important conceptual resource for Marxists working within the field of philosophy. (shrink)

Like any construction of the human mind, ideologies and utopias are products of reason and social imagination. The human interactions they feed off are nowadays being intensified by processes of globalization. Utopian projects, which are by nature ambitious, consist of dreams of freedom and equality but the voluntarist character of their implementation very often takes them far from their declared objectives. Thus utopia frequently tips over into ideology. In order to survive, utopia has to go through a process of ‘universalization’ (...) that allows ideas from different cultures to develop and mature in contact with one another. By forging bonds between individuals and cultures, this process could define the outlines of a constantly evolving global civil society. Universalization of conceptualizations that transform and motivate us, such as the global inclusivity of human rights, freedom and justice, builds an ethic of peace for the emergence, beyond frontiers, of an extended society such as that envisioned by the American philosopher John Dewey. (shrink)

The aim of my paper is to put Ricœur’s philosophy in dialogue with human geography. There are at least two good reasons to do so. The first concerns the epistemological foundation of geography: Whereas humanistic or phenomenological geographers inspired by Heidegger or, to a lesser extent, by Merleau-Ponty have sometimes taken on an anti-scientific approach, the Ricœurian articulation of understanding and explanation may contribute to building a bridge between the experiential side of place-meanings and the scientific explanations of spatial elements (...) and their relationships. The second reason has to do with the application of the Ricœurian “model of the text” to landscape: It is a direction that Ricœur never explicitly took, but it is worth exploring, especially considering that “landscape as a text” was quite a popular metaphor among human geographers in the 1980s and 1990s. In this paper I will discuss both issues in order to outline a “Ricœurian path to geography,” which, while never explicitly developed by the philosopher, may represent an innovative and fruitful actualization of his thought. (shrink)

:In this essay, I argue that what I consider a generally valid critique of the traditional model of representation remains too closely focused on its limitations and not its liminality. To make this distinction, I couch my analysis in terms of sacrifice. The canonical model of mimesis was concerned by the sacrificed thickness of “presence” in the thin re-presentation; today's anti-essentialist model is instead concerned that presence or sameness comes at the sacrificial cost of the other. Although the latter is (...) accordingly more sensitive to racial representation, it still fails to come to terms with liminality, which is the structural inability to represent the margins. The Lacanian analysis of an Iranian film that cannot rely on traditional visual cues opens the door to appreciating liminality. But unless a “narcissistic” tendency of the Lacanian scholarship is addressed, liminality becomes a fetish for the other as a “stain.”. (shrink)

En este texto se desarrolla un acercamiento al problema de las formas de acción colectiva y de representación que se pueden presentar como alternativas con potencial de transformación de las condiciones sociales más allá de la estructura ideológica del sistema capitalista. A partir de una confrontación entre Cornelius Castoriadis y Slavoj Žižek con respecto a la posibilidad de autoinstitución de la sociedad y la necesidad de vincular la multitud a una representación unitaria, se analizan los dilemas concretos de lalucha revolucionaria (...) a través de las figuras de Lenin y Robespierre. Este análisis permite concluir que la irrupción de la libertad de los colectivos en los eventos revolucionarios implica un tipo de violencia que impide determinar con certeza su dirección. Sin embargo, tal violencia también es la condición que enmarca el acto revolucionario en una dimensión ética, como una decisión que posibilita la transformación del imaginario. (shrink)

The paper investigates the phenomenon of foreignness and its understanding in ethnographic and philosophical context. The role of a phenomenologicalhermeneutic conception of text and action in bridging the gap between the native’s and the observer’s points of view with respect to the description of cultural phenomena is elucidated by way of comparing the theories of anthropologist Clifford Geertz and philosopher Paul Ricoeur. Hidden links between the two authors, who make sparse references to one another, but should be connected more thoroughly, (...) are followed. The methods of “thick description” and of taking the “text as a model” for understanding social and cultural performances are analysed to attain a new notion of culture as context. (shrink)

Seit Ende der 70er Jahre, eine graduelle Erosion der Sozialrechte, hervorgehend aus den sukzessiven Restrukturierungen der auf der EU-Ebene geförderten nationalen Arbeitsmärkte, sowie das nachfolgende Vordringen der Wettbewerbsgesellschaft, brachten die soziale Anomie mit sich, indem sie gleichlaufend der neuen normativen disziplinarischen Ordnung den Weg ebneten. Diese neuartige Ordnung heißt Gestaltung oder Umgestaltung der individuellen und kollektiven Identität durch Einsperrung der Menschen in die Beziehungsschemas, die Angst, Gleichgültigkeit, Intoleranz gegenüber anderen oder eben Schamempfindungen und Gefühle des Selbstachtungsverlusts begünstigen. In den Extremstfällen (...) läuft dies auf Selbstvernichtung hinaus. (shrink)

This text shows how, for Paul Ricoeur, imagination as a poetic faculty allows us to structure the meaning of our action through metaphor and fiction. From this perspective, we will discuss the way in which such meaning is configured within the discourse as an absence that allows human will to judge its freedom and possibilities of action in the world. All of the above will allow us to argue that the poetic fac-ulty and its cultural creations are the fundamental elements (...) of the transformation of reality and the realization of the human will. (shrink)

Since the end of the 1970s, an incremental erosion of social rights, resulting from successive restructurings of national labour markets that have been encouraged at European Union level, and the consequent emergence of a society of competition, has led to social anomie while at the same time opening the way for a new disciplinary normative order. That new order is shaping or reshaping individual and collective identity by caging people into patterns of relations that promote fear, indifference, intolerance towards others, (...) or feelings of shame and a loss of self esteem. In the most extreme cases, this leads to self-annihilation. (shrink)