Emmanuel Levinas (1906–1996) has exerted a profound influence on 20th-century continental philosophy. This anthology, including Levinas's key philosophical texts over a period of more than forty years, provides an ideal introduction to his thought and offers insights into his most innovative ideas. Five of the ten essays presented here appear in English for the first time. An introduction by Adriaan Peperzak outlines Levinas's philosophical development and the basic themes of his writings. Each essay is accompanied by a brief introduction (...) and notes. This collection is an ideal text for students of philosophy concerned with understanding and assessing the work of this major philosopher. (shrink)

This chapter contains sections titled: The Origins of the Ateneo de la Juventud The Lectures at the Ateneo de la Juventud The Ateneo de la Juventud and the Mexican Revolution References Further Reading.

The thirteen essays collected in this volume investigate the possibility that the word "God" can be understood now, at the end of the twentieth century, in a meaningful way. Nine of the essays appear in English translation for the first time. Among Levinas's writings, this volume distinguishes itself, both for students of his thought and for a wider audience, by the range of issues it addresses. Levinas not only rehearses the ethical themes that have led him to be regarded as (...) one of the most original thinkers working out of the phenomenological tradition, but he also takes up philosophical questions concerning politics, language, and religion. The volume situates his thought in a broader intellectual context than have his previous works. In these essays, alongside the detailed investigations of Husserl, Heidegger, Rosenzweig, and Buber that characterize all his writings, Levinas also addresses the thought of Kierkegaard, Marx, Bloch, and Derrida. Some essays provide lucid expositions not available elsewhere to key areas of Levinas's thought. "God and Philosophy" is perhaps the single most important text for understanding Levinas and is in many respects the best introduction to his works. "From Consciousness to Wakefulness" illuminates Levinas's relation to Husserl and thus to phenomenology, which is always his starting point, even if he never abides by the limits it imposes. In "The Thinking of Being and the Question of the Other," Levinas not only addresses Derrida's Speech and Phenomenon but also develops an answer to the later Heidegger's account of the history of Being by suggesting another way of reading that history. Among the other topics examined in the essays are the Marxist concept of ideology, death, hermeneutics, the concept of evil, the philosophy of dialogue, the relation of language to the Other, and the acts of communication and mutual understanding. (shrink)

Ce livre est une tentative de remémoration d'une situation politique précise, celle qui se déclencha à Madrid, le 15 mai 2011, situation qui demeure incompréhensible tant qu'on ne la relie pas à une séquence plus large, celle des révoltes et révolutions dans plusieurs pays arabes, suivies, de par le monde, par les différentes vagues à d'Occupy. Cet essai voudrait constituer un témoignage, attentif aux faits, de ce monde d'assemblées et d'occupations des places en référence à l'oeuvre d'Hannah Arendt. De cette (...) oeuvre, deux ordres de questions ont particulièrement retenu notre attention. D'abord, l'insistance sur la constitution de «conseils», formulation particulière de l'organisation politique... Ensuite, la constitution d'une «pensée plurielle», qui se développe de manière privilégiée, en tant que forme de pensée propre à cette organisation en «conseils» ou en «assemblées»... C'est ce qui nous est apparu comme l'inouï, le «trésor perdu» selon Arendt, retrouvé dans les mouvements sociaux récents, à commencer par ceux d'Espagne : la possibilité d'un exercice à découvert, en plein air et libre de la pensée. Ce qui peut être décrit comme une patience de l'action. (shrink)

Hemos ingeniado numerosos juegos para solazarnos; jugamos en las relaciones sociales desempeñando papeles con sus pertinentes máscaras; y el mundo semeja un gran juego que avanza subyugado por reglas, en el que, armados de nuestros saberes, jugamos para mantenernos vivos y vivir de la mejor manera. Mas aquí no se acaba el juego: resulta que el mundo, que es uno entre los posibles, debe de haberse impuesto, sin duda, a otras combinaciones de cartas en una recóndita partida de póquer de (...) un jugar inasible y difuso que rehúye nuestras concepciones. Porque, si bien de los juegos que hemos construido sabemos el qué, el para qué y el cómo, no podemos decir lo mismo del juego del mundo, inscrito a su vez en una maraña que juega sin límite y en la que nos vislumbramos. Por ello hemos de aclarar en qué consiste este juego último, para intentar descubrir a qué juega todo y a qué juega el ser humano. A ello ha venido consagrándose la Metafísica con estrategias varias: la Metafísica es también un juego, un juego de nociones, y a él se aplica este ensayo pretendiendo jugar con el mayor tino aun sin obtener ganancia. Así pues, este no es un libro de filosofía, contra lo que proclama el título; esto es un entretejido de partidas de un juego desesperado donde el jugador se juega el mundo, la vida, el pensamiento, el hombre y hasta a sí mismo. Con el molde del juego probaremos a concebir la realidad entera y a digerir la temática filosófica en sus tópicos más relevantes. Porque en este escrito la palabra juego funcionará como un significante flotante (en la nomenclatura estructuralista), como un valor simbólico cero, susceptible de aplicarse a cualquier fenómeno, y útil para conexionar nuestras inquietudes en los escenarios más diversos. Con dicha táctica, este libro recorrerá los problemas fundamentales de la filosofía para ofrecer al lector una visión aventurera al mismo tiempo que coherente. Empezando por un juego de solitario, el del Yo pensante, nos abriremos al pensamiento y al mundo, como juego en que participamos los hombres; veremos cómo en él se constituye el sentido o ser de las cosas, y cómo ese juego nos catapulta a un Gran Juego columbrado, al Juego de Ser (por llamarlo de algún modo), a un jugar sin sujeto y sin reglas al que no cabe aplicarle nuestras nociones. En tal juego intervenimos los hombres y efectuamos nuestras apuestas con los otros y con nosotros mismos y ante la muerte. Este libro se dirige a los jugadores genuinos, a los amantes del juego al margen de su resultado, dispuestos a los triunfos y a las derrotas, y a la derrota definitiva, sabedores de que todo es un juego después de todo. Emprenderemos, pues, un juego en sentido estricto y en sentido laxo, habida cuenta de que el ser y la nada, la verdad y el conocimiento, el mundo y las cosas, el hombre y el Yo pensante, la sociedad y la historia, el bien y el mal, Dios y el absurdo, la transcendencia y la muerte… son piezas, cartas o fichas con que nos hemos topado en un juego que nos abarca y al que nos sentimos arrojados. En cuanto juego, este libro, verdadero curso de filosofía para jugadores, aspira solo a que sus jugadas cuadren. (shrink)

We conducted three studies aimed at showing that one-to-one translations between emotion terms might be comparing independent or barely overlapping categories of emotional experience. In Study 1 we found that the speakers' most accessible features of two supposedly equivalent emotions terms (shame and vergüenza) were very different. In Study 2, American and Spanish speakers' typicality ratings of 25 out of 29 constitutive features of “shame” or “vergüenza” were significantly different. In Study 3, these important differences in the content and internal (...) structure of “shame” and “vergüenza” were also reflected in the affective meaning of their corresponding terms. We conclude that “shame” and “vergüenza” do not share the same cluster of central features, and cannot be treated as identical categories of emotional experience. This finding raises serious questions about the one-to-one translation practices not only of most cross-cultural studies on “shame”, but also of other emotion concepts. We suggest an alternative method of translation based on Diachronic Prototype Semantics (Geeraerts, 1997). (shrink)

In The Experience of Injustice, the French philosopher Emmanuel Renault opens an important new chapter in critical theory. He brings together political theory, critical social science, and a keen sense of the power of popular movements to offer a forceful vision of social justice. Questioning normative political philosophy’s conception of justice, Renault gives an account of injustice as the denial of recognition, placing the experience of social suffering at the heart of contemporary critical theory. Inspired by Axel Honneth, Renault (...) argues that a radicalized version of Honneth’s ethics of recognition can provide a systematic alternative to the liberal-democratic projects of such thinkers as Rawls and Habermas. Renault reformulates Honneth’s theory as a framework founded on experiences of injustice. He develops a complex, psychoanalytically rich account of suffering, disaffiliation, and identity loss to explain these experiences as denials of recognition, linking everyday injustice to a robust defense of the politicization of identity in social struggles. Engaging contemporary French and German critical theory alongside interdisciplinary tools from sociology, psychoanalysis, socialist political theory, social-movement theory, and philosophy, Renault articulates the importance of a theory of recognition for the resurgence of social critique. (shrink)

Entre los objetivos primordiales de la enseñanza de segundas lenguas está el desarrollo de habilidades comunicativas como base para la correcta comprensión. En el diagnóstico realizado al estudiantado de la Filial Preparatoria de las Ciencias de la Salud de Morón se evidenciaron limitaciones en dicho componente, porque no es capaz de comprender literalmente el texto, resumirlo, comentar la información ni emitir juicios y criterios. Por tal motivo este trabajo tiene como objetivo analizar aspectos esenciales del desarrollo de la comprensión de (...) textos con fines específicos en el estudiantado de los cursos preparatorios de las ciencias de la salud. Between the principals objectives of teaching second languages, it´s the development of communication activities to base for the correct understanding. Diagnose done to the students of the ¨Preparatory Filial in Health Science of Morón¨ we could watched limitations of this resource, because isn´t capable to understand the text textually, to summarize it, comment the information neither make judgments and opinions. By the way this project has like primary objective make a bibliographic revision of the fundamental aspects about the importance has de development of texts compression with specifics purposes in the students in preparatory courses of health ´s science. (shrink)

This manuscript introduces the reader to Chicana feminisms as a field of study. The focus is on providing an overview to prepare the reader to pursue more specific areas and authors within Chicana feminisms. It provides an overview of the field of Chicana feminisms, tracing the historical origins of Chicanas' efforts to bring attention to the effects of gender in Chicana and Chicano studies; highlights the innovative and pathbreaking methodologies developed within the field of Chicana feminisms, such as testimonio, conocimiento, (...) and auto-historia; explores Chicana art and activism; and looks to the future of Chicana feminisms by discussing the newest developments in the field. As is customary in the Mexican American Experience series, there will be additional suggested readings and exercises at the end of each chapter. (shrink)

Prevailing literature argues that arguing is the only appropriate mode of deliberation. The literature acknowledges bargaining, story telling, and other forms of communication, but is unwilling to describe these as deliberation, properly speaking. The claim is that describing them as such would amount to concept stretching. In this article I argue that arguing exhausts neither the legitimate modes of deliberation nor the modes for effective deliberation. To do this I delineate two basic categories of issues we normally deliberate upon, and (...) demonstrate that arguing is more appropriate for one category, not so appropriate for the other. (shrink)

The present global financial crisis has revived the notion that competitive markets may lead some directors and executives to behave in opportunistic ways considered unethical and even illegal, through the pursuit of self-interest. This article proposes and tests an integrated model that offers new insights into the relationship between board structure, independence and firm value. By incorporating the proportion of independent directors on the board as a moderating factor in this relationship, this study contributes to a better understanding of the (...) entrenchment and convergence-of-interests hypotheses. Using empirical data obtained from 114 Spanish listed companies in a context of economic crisis, from 2007 to 2010, we conclude that having a board with a greater proportion of independent directors reduces the negative association existing between firm value and a large board size and significant board share ownership. (shrink)

The “private” dimension of social life is problematic, posing conceptual, political, and ecological challenges. Some of these problems arise from the very nature of private property as it is enshrined in social life, which demands special privileges be granted to “private” matters on the grounds that these are private, because the predominant representation of the involved rights is that they reflect claims of the holders, rather than legitimate claims of society as a whole in allocating responsibilities, benefits, and duties. The (...) claim to the rationality of allocations of property rights, this article argues, must be questioned in light of the kind of commonality that is revealed in a striking manner by environmental issues (although it is not restricted to environmental matters). This questioning makes sense in relation to an analysis of social interactions, beyond the problematic opposition between the private sphere and public life. (shrink)

There have been two parallel views regarding the role of voting in deliberation. The first is that deliberation before the fabrication of balloting was completely devoid of voting. The second is that voting is, not just part of deliberation, but is standard to deliberation. I argue in this article that neither of these views is correct. Implicit voting has always existed across time and space but only as a last resort in the event of a failure of natural unanimity. What (...) is relatively modern is the establishment of what I call explicit voting, namely, balloting, outside deliberation and often without deliberation. I also distinguish between natural and artificial unanimities, and clarify that artificial unanimities are products of implicit voting. I demonstrate these clarifications with some examples of deliberation. I deploy these clarifications to rid a certain debate of confusion regarding the precise role of voting in consensual deliberation. (shrink)

Abstract Could the ?analytic? approach take greater roots in the traditions of African Philosophy? In this contribution, I give an affirmative answer to the question. However, I also argue that the process requires a ?political will?, as it involves a clear acknowledgement of the historical impetus animating the very idea?and contemporary institutional existences?of African philosophy.

En toda sociedad, cada uno de sus componentes y cada una de sus instituciones cumplen un rol determinante. El rol de los medios de comunicación es vital para sustentar la socialización, habiendo llegado incluso a ser llamados elementos democratizadores. Pero hoy en día están operando en contra de sus reales funciones y asumiendo a todas luces comportamientos antiéticos. Esto no solamente se pone de manifiesto en el periodismo cada vez más desprestigiado, también está operando en los distintos formatos y géneros (...) de manera cada vez más acentuada. Los programas de entretenimiento incurren con frecuencia en la vulgaridad y con toda impunidad pisotean la Ley N° 28278, de tal manera que han llegado a generar la intervención del Poder Judicial, evidenciando que los medios de comunicación y los comunicadores no se pueden autorregular. Pero ¿por qué hemos llegado a esta crisis? ¿Qué pasó con los comunicadores, con los profesionales de la verdad? Es entonces cuando caemos en cuenta de que el comunicador, en sus distintas ramas, debe recuperar su identidad como profesional y no limitarse a ser solamente un buscador de likes o de rating. (shrink)

Qui connaît aujourd'hui le philosophe français Emmanuel Mounier et sa révolution personnaliste? Les pages de cet ouvrage lui rendent hommage et donnent le goût de découvrir son extraordinaire aventure en faveur de l'homme. Visionnaire et engagé, sa brève et intense existence (1905-1950) fut consacrée à remettre la Personne au centre de la pensée et de l'agir dans une crise historique sans précédent. L'écriture vive et sensible d'Emannuel Pic et l'étonnante recherche graphique de Fred Bourguignon accompagnent le fondateur de la (...) revue Esprit dans la contemplation et la traversée d'un surprenant mur blanc. "J'ai souhaité à travers ce bref récit rendre aimable Emmanuel Mounier à une nouvelle génération d'hommes et de femmes confrontés à des questions anthropologiques inédites. Pour y parvenir, je n'ai pas voulu faire une nouvelle étude biographique car d'autres l'ont fait de merveilleuses manières avant moi (Domenach, Lurol). Il s'agit davantage d'un récit où défilent les moments clés de la vie du philosophe personnaliste et la progression de sa pensée sur la personne. Ainsi progressivement émerge sa vision de la personne en relation à travers les multiples visages qui l'ont poussé à se libérer et à s'engager contre tout ce qui peut réduire et contraindre la sublime vocation des êtres humains à expérimenter de vraies communions. (shrink)

In this paper, we resume the general framework for pedagogical reflection from Kant, in order to show the scope and limits of the philosophies of education that currently have dealt with the moral character education, and so, to be able to suggest some general guidelines that allow us to take the «moral work» of education, as the cultivation and formation of consistent thinking.

Given that Enlightenment rationality developed in Europe as European nations aggressively claimed other parts of the world for their own enrichment, scholars have made rationality the subject of postcolonial critique, questioning its universality and objectivity. In _On Reason_, the late philosopher Emmanuel Chukwudi Eze demonstrates that rationality, and by extension philosophy, need not be renounced as manifestations or tools of Western imperialism. Examining reason in connection to the politics of difference—the cluster of issues known variously as cultural diversity, political (...) correctness, the culture wars, and identity politics—Eze expounds a rigorous argument that reason is produced through and because of difference. In so doing, he preserves reason as a human property while at the same time showing that it cannot be thought outside the realities of cultural diversity. Advocating rationality in a multicultural world, he proposes new ways of affirming both identity and difference. Eze draws on an extraordinary command of Western philosophical thought and a deep knowledge of African philosophy and cultural traditions. He explores models of rationality in the thought of philosophers from Aristotle, René Descartes, Francis Bacon, and Thomas Hobbes to Noam Chomsky, Richard Rorty, Hilary Putnam, and Jacques Derrida, and he considers portrayals of reason in the work of the African thinkers and novelists Chinua Achebe, Ngugi wa Thiong’o, and Wole Soyinka. Eze reflects on contemporary thought about genetics, race, and postcolonial historiography as well as on the interplay between reason and unreason in the hearings of South Africa’s Truth and Reconciliation Commission. He contends that while rationality may have a foundational formality, any understanding of its foundation and form is dynamic, always based in historical and cultural circumstances. (shrink)

Postcolonial African Philosophy: A Critical Reader sets out a timely and powerful agenda for contemporary African, Afro-Caribbean, and African American philosophy.

In By Way of Obstacles, Emmanuel Falque revisits the major themes of his work--finitude, the body, and the call for philosophers and theologians to "cross the Rubicon" by entering into dialogue--in light of objections that have been offered. In so doing, he offers a pathway through a work that will offer valuable insights both to newcomers to his thought and to those who are already familiar with it. For it is only after one has carved out one's pathway that (...) one may see more clearly where one has been and where one might be going. Here readers will discover the profound relation between Falque's emphasis on the human experience of the world and his desire for philosophy and Christian theology to enter into conversation. For only by speaking within the human horizon of finitude can Christianity be credible for human beings, and it is because Christian theology teaches that God entered into our finitude that it can also teach us something of what it is to be human. Contemporary phenomenology, Falque warns, over-privileges an encounter with the infinite that cannot be originary. Calling us back to finitude, he calls us to a deeper understanding of our humanity. (shrink)

N'y a-t-il pas une contradiction dans l'oeuvre d'Arendt? On y trouve une description critique du totalitarisme national-socialiste, mais aussi l'apologie de Heidegger érigé, malgré son éloge de la "vérité interne et grandeur" du mouvement nazi, en roi secret de la pensée. L'étude des Origines du totalitarisme montre qu'Arendt développe une vision heideggérienne de la modernité. Dans Condition de l'homme moderne, la conception déshumanisée de l'humanité au travail et le discrédit jeté sur nos sociétés égalitaires procèdent également de Heidegger. En outre, (...) des lettres inédites montrent qu'Arendt a décidé de marcher sur les pas de Heidegger avant leurs retrouvailles de l'année 1950. Il s'agit d'une adhésion intellectuelle, irréductible à la seule passion amoureuse, et qui mérite d'être prise au sérieux. Certes, Arendt ne partage pas l'antisémitisme exterminateur de Heidegger confirmé par ses Cahiers noirs. Que devient cependant la pensée, instrumentalisée dans l'opposition - nouveau mythe moderne - entre Heidegger, le "penseur" retiré sur les hauteurs neigeuses de sa hutte de Todtnauberg, et Eichmann, l'exécutant sans pensée, le "clown" muré dans sa cage de verre? (shrink)

Bringing together canonical philosophical texts from African, African-American, Afro-Caribbean, and Black European thinkers, this major new anthology is designed to serve both as a textbook and as the authoritative reference volume in Africana philosophical and cultural studies.

La philosophie, et en particulier la phénoménologie, se trouve aujourd'hui en France dans une situation pour le moins paradoxale dans son vis-à-vis avec la théologie. Alors que les uns e - accusent les phénoménologues d'un prétendu tournant théologique et que les autres s'en défendent comme si toute théologisation devait entacher leur intégrité, nul ne tente délibérément la traversée en prenant en charge les deux disciplines comme telles. En osant " passer le Rubicon " avec cette conviction que " plus on (...) théologise, mieux on philosophe ", cet ouvrage tente donc de mettre fin à la trop fréquente position de " chiens de faïence " et propose un " choc en retour " de la théologie sur la phénoménologie. Loin des philosophies du " seuil " ou du " saut ", une véritable rencontre des disciplines est ici revendiquée, dans l'assurance qu'elles seront mieux distinguées si elles acceptent d'être davantage assumées. Alea jacta est : " le sort en est jeté ", avec audace et peut-être témérité mais en sachant que nul ne pense s'il ne vient à s'exposer. (shrink)

Understanding cognitive processes with a formal framework necessitates some limited, internal prescriptive normativism. This is because it is not possible to endorse the psychological relevance of some axioms in a formal framework, but reject that of others. The empirical challenge then becomes identifying the remit of different formal frameworks, an objective consistent with the descriptivism Elqayam & Evans (E&E) advocate.

This chapter contains section titled: No Abstract.

Die Phänomenologie stellt eine der Hauptströmungen der Gegenwartsphilosophie dar und findet in zahlreichen Wissenschaften sowie in Praxis und Therapeutik starke Resonanz. Nach 120 Jahren Wirkungsgeschichte füllt die Bibliothek phänomenologischer Werke zahllose Bücherregale und selbst für Expert:innen ist die Forschungsliteratur mittlerweile unüberschaubar geworden. An allgemeinen Einführungen sowie spezialisierter Fachliteratur mangelt es dabei keineswegs, wohl aber an einem Handbuch, in dem sowohl der Vielfalt der historischen Entwicklungen als auch dem berechtigten Wunsch nach innerer systematischer Kohärenz Rechnung getragen wird. Das Handbuch Phänomenologie schließt (...) diese Lücke. Ausgewiesene Autor:innen bereiten in eigens für diesen Band verfassten Artikeln komplexe sachliche Zusammenhänge übersichtlich auf. Durch seinen Aufbau eignet sich das Handbuch sowohl für Anfänger:innen als auch für Fortgeschrittene. Anhand bündig präsentierter Grundbegriffe und Verfahren konturiert das Handbuch die Spezifik der phänomenologischen Methode, spart dabei jedoch nicht die Kontroversen und methodologischen Neuausrichtungen aus, die von ihrer Lebendigkeit und Vielstimmigkeit zeugen. Ein umfangreicher Schlussteil ist der Rezeption und Anwendung in einzelnen Wirkfeldern gewidmet. Als Hilfsmittel zur eigenständigen Erschließung der phänomenologischen Denkrichtung und zu ihrer Anwendung auf aktuelle Probleme zeichnet sich das Handbuch durch seine Leser:innenfreundlichkeit und einen stark forschungspraktischen Bezug aus. Ein Kompendium, das sich bald als ABC der Phänomenologie etablieren dürfte. -/- . (shrink)

Die Phänomenologie stellt eine der Hauptströmungen der Gegenwartsphilosophie dar und findet in zahlreichen Wissenschaften sowie in Praxis und Therapeutik starke Resonanz. Nach 120 Jahren Wirkungsgeschichte füllt die Bibliothek phänomenologischer Werke zahllose Bücherregale und selbst für Expert:innen ist die Forschungsliteratur mittlerweile unüberschaubar geworden. An allgemeinen Einführungen sowie spezialisierter Fachliteratur mangelt es dabei keineswegs, wohl aber an einem Handbuch, in dem sowohl der Vielfalt der historischen Entwicklungen als auch dem berechtigten Wunsch nach innerer systematischer Kohärenz Rechnung getragen wird. Das Handbuch Phänomenologie schließt (...) diese Lücke. Ausgewiesene Autor:innen bereiten in eigens für diesen Band verfassten Artikeln komplexe sachliche Zusammenhänge übersichtlich auf. Durch seinen Aufbau eignet sich das Handbuch sowohl für Anfänger:innen als auch für Fortgeschrittene. Anhand bündig präsentierter Grundbegriffe und Verfahren konturiert das Handbuch die Spezifik der phänomenologischen Methode, spart dabei jedoch nicht die Kontroversen und methodologischen Neuausrichtungen aus, die von ihrer Lebendigkeit und Vielstimmigkeit zeugen. Ein umfangreicher Schlussteil ist der Rezeption und Anwendung in einzelnen Wirkfeldern gewidmet. Als Hilfsmittel zur eigenständigen Erschließung der phänomenologischen Denkrichtung und zu ihrer Anwendung auf aktuelle Probleme zeichnet sich das Handbuch durch seine Leser:innenfreundlichkeit und einen stark forschungspraktischen Bezug aus. Ein Kompendium, das sich bald als ABC der Phänomenologie etablieren dürfte. (shrink)