: At the center of Catherine's Malabou's study of Hegel is a defense of Hegel's relation to time and the future. While many readers, following Kojève, have taken Hegel to be announcing the end of history, Malabou finds a more supple impulse, open to the new, the unexpected. She takes as her guiding thread the concept of "plasticity," and shows how Hegel's dialectic--introducing the sculptor's art into philosophy--is motivated by the desire for transformation. Malabou is a canny and faithful reader, (...) and allows her classic "maître" to speak, if not against his own grain, at least against a tradition too attached to closure and system. Malabou's Hegel is a "plastic" thinker, not a nostalgic metaphysician. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

: In the early twentieth century, psychoanalysis tries to investigate a specific logic of the appearance and the incident of what is taken to be unintended in everyday communication and human behavior. What before hardly seemed to be worth systematic research, now becomes a privileged field, in which the meaningful signs of a hidden and unwelcome past appear. For representing this new field of research Freud often makes use of archaeological metaphors. But in quoting the knowledge and the techniques of (...) archaeology, he evokes imaginary landscapes of a reappearing human past, which is not depraved and repressed but glorious and precious. This contradiction or gap between the character of analytical objects and their representation gives reason for an 'archaeological' investigation of psychoanalysis itself. To this end one of the heroes of nineteenth century archaeology, Heinrich Schliemann, will be confronted with two little works of Rudolf Virchow, in which he follows up the astonishing idea of an archaeology of refuse. Relating treasure troves and rubbish dumps it can be asked whether 'archaeological' practices in the late nineteenth century constituted a type of historical knowledge which runs counter to contemporary historicism and is crucial not only for Freud but also for today's theoretical reflections on archaeological perspectives in cultural studies. (shrink)

Ron Harris captured the popular imagination in October 1999 with a website where he auctioned off the ova of fashion models to the highest bidder. This article treats the controversy surrounding Harris’ site within a dual frame of critical theory’s approach to reproduction and a folkloristic approach to discourse. The website fuses traditional narrative motifs and structures with the logic of advertising, seventies television, family-values rhetoric, and the fertility industry. I argue that the great attraction of ronsangels.com is that it (...) put into relief the intervention of mechanical reproduction in human fertility together with the state of genetics at the turn of the 21st century. The result is not only a disconcerting aestheticization and commodification of biological reproduction, but also the biological reproduction of a particular aesthetic and moral code—a generation of reality by model. (shrink)

: Frege's philosophical writings, including the "logistic project," acquire a new insight by being confronted with Kant's criticism and Wittgenstein's logical and grammatical investigations. Between these two points a non-formalist history of logic is just taking shape, a history emphasizing the Greek and Kantian inheritance and its aftermath. It allows us to understand the radical change in rationality introduced by Gottlob Frege's syntax. This syntax put an end to Greek categorization and opened the way to the multiplicity of expressions producing (...) their own intelligibility. This article is based on more technical analyses of Frege which Claude Imbert has previously offered in other writings (see references). (shrink)

: Two major philosophers of the twentieth century, the German existential phenomenologist Martin Heidegger and the seminal Japanese Kyoto School philosopher Nishida Kitarō are examined here in an attempt to discern to what extent their ideas may converge. Both are viewed as expressing, each through the lens of his own tradition, a world in transition with the rise of modernity in the West and its subsequent globalization. The popularity of Heidegger's thought among Japanese philosophers, despite its own admitted limitation to (...) the Western "history of being," is connected to Nishida's opening of a uniquely Japanese path in its confrontation with Western philosophy. The focus is primarily on their later works (the post-Kehre Heidegger and the works of Nishida that have been designated "Nishida philosophy"), in which each in his own way attempts to overcome the subject-object dichotomy inherited from the tradition of Western metaphysics by looking to a deeper structure from out of which both subjectivity and objectivity are derived and which embraces both. For Heidegger, the answer lies in being as the opening of unconcealment, from out of which beings emerge, and for Nishida, it is the place of nothingness within which beings are co-determined in their oppositions and relations. Concepts such as Nishida's "discontinuous continuity," "absolutely self-contradictory identity" (between one and many, whole and part, world and things), the mutual interdependence of individuals, and the self-determination of the world through the co-relative self-determination of individuals, and Heidegger's "simultaneity" (zugleich) and "within one another" (ineinander) (of unconcealment and concealment, presencing and absencing), and their "between" (Zwischen) and "jointure" (Fuge) are examined. Through a discussion of these ideas, the suggestion is made of a possible "transition" (Übergang) of both Western and Eastern thinking, in their mutual encounter, both in relation to each other and each in relation to its own past history, leading to both a self-discovery in the other and to a simultaneous self-reconstitution. (shrink)

A work powerful and pervading in its implications not only for metaphysics but also for art, political science, and the philosophy of history.

: In the following extract, Mondzain examines the way in which the spiritual hegemony of the Early Christian and Byzantine church was transformed into political power. The primary tool used in this endeavor was the icon. The representation of the holy figures of Christianity as space-occupying physical beings puts into play a series of spatial operations which aided in the exercise of temporal, imperial authority.

What is sophistics ? What are the genuine reasons of philosophers'hostility, from Plato and Aristotle to Habermas and Badiou ? This text offers a new definition of sophistics as critique of mainstream ontology and a description of the efficiency of such a critical view, through a comprehensive explanation of the primitive scenery between Parmenides'Poem and Gorgias' Treatise of Non-being, and Aristotle's settlement of the principle of non-contradiction in book Gamma of Metaphysics.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Nærværende bog er et forsøg på at skrive en introduktion til viden- skabsteorien. Vi har valgt at lade en ret stor del af bogen bestå af historiske eksempler i tilknytning til de behandlede videnskabsteore- tiske temaer, hermed ønsker vi at understrege vor opfattelse af at videnskabsteorien er uadskilleligt knyttet til videnskabshistorien.