54 found
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  1. Jean-Jacques Rousseau, transparency and obstruction.Jean Starobinski - 1988 - Chicago: University of Chicago Press.
    Jean Starobinski, one of Europe's foremost literary critics, examines the life that led Rousseau, who so passionately sought open, transparent communication with others, to accept and even foster obstacles that permitted him to withdraw into himself. First published in France in 1958, Jean-Jacques Rousseau remains Starobinski's most important achievement and, arguably, the most comprehensive book ever written on Rousseau. The text has been extensively revised for this edition and is published here along with seven essays on Rousseau that appeared between (...)
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  2. Jean-Jacques Rousseau, la Transparence Et L’Obstacle.Jean Starobinski - 1958 - Plon.
     
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  3. The Idea of Nostalgia.Jean Starobinski & William S. Kemp - 1966 - Diogenes 14 (54):81-103.
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  4.  16
    L'Oeil Vivant.Jean Starobinski - 1962 - Journal of Aesthetics and Art Criticism 21 (2):227-228.
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  5. Le mot " civilisation ".Jean Starobinski - 1983 - The Temps de la Réflexion 4:13.
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  6.  24
    Les Mots sous les mots. Les Anagrammes de Ferdinand de Saussure.Jean Starobinski - 1973 - Journal of Aesthetics and Art Criticism 31 (3):412-414.
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  7. (1 other version)Jean-Jacques Rousseau la Transparence Et l'Obstacle ; Suivi de, Sept Essais Sur Rousseau.Jean Starobinski - 1971
     
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  8. 13 The Motto Vitam impendere vero and the Question of Lying.Jean Starobinski - 2001 - In Patrick Riley (ed.), The Cambridge Companion to Rousseau. New York: Cambridge University Press. pp. 365.
  9. Le fusil à deux coups de Voltaire: La philosophie d'un style et le style d'une philosophie (A la mémoire de Leo Spitzer).Jean Starobinski - 1966 - Revue de Métaphysique et de Morale 71 (3):277 - 291.
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  10.  33
    Action and reaction: the life and adventures of a couple.Jean Starobinski - 2003 - New York: Zone Books.
    What do biologists mean when they say that to live is to react? Why was the termabreaction invented and later abandoned by the first generation of psychoanalysts? What is meant byreactionary politics? These are but a few of the questions the internationally renowned scholar JeanStarobinski answers in his conceptual history of the word pair, action and reaction.Not simply ahistory of ideas, Action and Reaction is also a semantic and philological history, a literaryhistory, a history of medicine, and a history of (...)
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  11.  11
    Invention of Liberty.Jean Starobinski & Bernard C. Swift - 1987
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  12. L'invention de la liberté.Jean Starobinski - 1965 - Revue de Métaphysique et de Morale 70 (2):251-251.
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  13. The Word Reaction: From Physics to Psychiatry.Jean Starobinski & Judith P. Serafini-Sauli - 1976 - Diogenes 24 (93):1-27.
    Reagere, reactio does not belong to classical Latin. Reagere appears, as late as the fourth century A.D., in Avienus, but not reactio. Nonetheless, antiquity was not unaware of the concept of reciprocal action, where the “patient” reacts in return on the agent. The Aristotelian doctrine of antiperistasis occupied physicists up until the time of Galileo: “All movers, as long as they move, are at the same time moved.” The Latin authors dispense with reagere and reactio. It is the verb pati, (...)
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  14. " To Preserve and To Continue " Remarks On Montaigne's Conservatism.Jean Starobinski - 1982 - Diogenes 30 (118):103-120.
    This is how Montaigne explains the principles which he followed in his role as mayor, a statement whose very expression casts all the light needed on the nature of what has been called Montaigne's conservatism. In Montaigne's political language, to conserve is defined by its opposition to innovate. Conservation receives its lexical “value” from its contrasting relation with innovation and with “novelties.” This semantic pair, common in sixteenth-century French and in most European languages, is profoundly different from the present system. (...)
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  15. Literature and the Beauty of the World.Jean Starobinski & Thomas Epstein - 1992 - Diogenes 40 (160):45-58.
    When the world reveals a part of its beauty, what should our reaction be? How can we respond adequately? Is not our initial reaction one of a “discrepancy between our impressions and their habitual expression?” It is this question that Proust poses in one of the crucial passages early on in his masterpiece. Describing his walks along Méséglise's Way, and “the humble discoveries” he made there, the narrator details for us the overwhelming, decisive impression made on him by a shaft (...)
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  16. Dead World, Living Hearts: Elements of Romantic Mythology.Jean Starobinski & Jennifer Curtiss Gage - 1998 - Diogenes 46 (182):89-108.
    The Reveries sur la nature primitive de l'homme are one of the important books of the dawn of the nineteenth century. In this text, Senancour limns an image of the world in accordance with the scientific thought of his time. It is a disenchanted image, dominated by mechanical necessity, and in it the distinction between good and evil no longer holds. God is absent; the world is not his creation. And Senancour expresses no regret:Everything in nature is indifferent, for everything (...)
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  17.  78
    Considerations on the Present State of Literary Criticism.Jean Starobinski & Valérie Brasseur - 1971 - Diogenes 19 (74):57-88.
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  18.  75
    Poetic Language and Scientific Language.Jean Starobinski - 1977 - Diogenes 25 (100):128-145.
    It was a tenacious dream: the first language spoken by man was music, poetry and science, all at the same time. In the beginning the same word, given by God or dictated by Nature, stood for things, feelings and laws. And in the cherished image of this dawning faculty not only had the distinction between word and song, the difference between expressive power and objective designational power (or “referential function,” as the linguists say) not yet appeared, but the sacred and (...)
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  19. The Sacred and the Profane Day.Jean Starobinski - 1989 - Diogenes 37 (146):1-20.
    The day is one of the fundamental experiences of our natural existence. The obvious cycle of the sun, the alternation of sleep and being awake provide a link between the life of the body and the great regularity that assigns their successive moments to light and to darkness. Only a simplified abstraction allows us to consider time lived as an homogeneous flow. Our existence, in its proper substance and in its larger environment, is dominated by the rhythm of days and (...)
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  20.  27
    Philosophie.Michel Narcy, Alain Boyer, Jean-Pierre Cléro, Pierre-François Moreau, Jean-François Braunstein, Jean Starobinski, Bertrand Vergely, Annie Petit, Pierre Lagueunière, François Laplanche & Norbert Waszek - 1991 - Revue de Synthèse 112 (1):105-143.
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  21. Expressions de la folie.Hans Prinzhorn, Jean Starobinski, Mariélène Weber & A. Brousse - 1985 - Revue de Métaphysique et de Morale 90 (3):430-431.
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  22. Action et réaction. Vie et aventures d'un couple, coll. « La Librairie du XXe siecle ».Jean Starobinski - 2002 - Revue Philosophique de la France Et de l'Etranger 192 (1):121-122.
     
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  23.  7
    Action et réaction: vie et aventures d'un couple.Jean Starobinski - 1999 - Seuil.
    En historien des mots, des idées et des littératures, J. Starobinski met en lumière les grands épisodes de la vie du couple action/réaction, depuis le rôle que lui attribua la scolastique jusqu'aux interrogations qui entourent aujourd'hui la notion de progrès, sans laquelle la réaction politique ne peut être pensée.
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  24.  36
    Acheronta Movebo.Jean Starobinski & Françoise Meltzer - 1987 - Critical Inquiry 13 (2):394-407.
    It is doubtless appropriate to read The Interpretation of Dreams according to the image of the journey which Sigmund Freud describes in a letter to Wilhelm Fliess:The whole thing is planned on the model of an imaginary walk. First comes the dark wood of the authorities , where there is no clear view and it is easy to go astray. Then there is a cavernous defile through which I lead my readers—my specimen dream with its peculiarities, its details, its indiscretions (...)
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  25.  6
    Die Unwahrscheinlichkeit des Existierens.Jean Starobinski - 2012 - Zeitschrift für Kulturphilosophie 2012 (1):6-20.
    Die schriftstellerische Praxis Paul Valérys war äußerst reflektiert. Was verbindet Wörter und Gedanken? Was heißt Schreiben? Wo liegen die Grenzen des Darstellbaren? Wo enden die Zuständigkeiten des Bewußtseins? Wo beginnt das Schweigen? Der Aufsatz zeigt, wie der Selbstbeobachter Valéry mit mikrologischer Beharrlichkeit immer neue Dimensionen geistiger Existenz erschloß.
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  26.  17
    Eloquence and Liberty.Jean Starobinski - 1977 - Journal of the History of Ideas 38 (2):195.
  27. Espace du jour, espace du bonheur.Jean Starobinski - 1978 - Studi Filosofici 1:7.
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  28. El sacrificio y la coronación.Jean Starobinski - unknown - Apuntes Filosóficos 7.
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  29. Histoire du traitement de la mélancolie des origines à 1900.Jean Starobinski - 1962 - Les Etudes Philosophiques 17 (1):135-136.
     
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  30. Jean-Jacques Rosseau et les pouvoirs de l'imaginaire.Jean Starobinski - 1960 - Revue Internationale de Philosophie 14 (1):43.
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  31.  5
    Jean-Jacques Rousseau.Jean Starobinski - 1971 - [Paris]: Gallimard.
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  32.  35
    L'épée d'Ajax.Jean Starobinski - 1973 - Revue de Métaphysique et de Morale 78 (4):433 - 465.
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  33.  6
    La devise de Rousseau. Il giuoco del rovesciamento: Starobinski tra Montaigne e Rousseau.Jean Starobinski & Nadia Boccara - 2001 - Archivio Izzi.
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  34. L'ordre du jour.Jean Starobinski - 1983 - The Temps de la Réflexion 4:101.
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  35. La double légitimité.Jean Starobinski - 1984 - Revue Internationale de Philosophie 38 (3):231.
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  36.  11
    L'invention de la liberté, 1700-1789.Jean Starobinski - 1987 - Skira - Berenice.
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  37. L'échelle des températures.Jean Starobinski - 1980 - The Temps de la Réflexion 1:145.
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  38. L'immortalité mélancolique.Jean Starobinski - 1982 - The Temps de la Réflexion 3:231.
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  39. L'œil vivant.Jean Starobinski - 1962 - Revue de Métaphysique et de Morale 67 (4):500-502.
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  40.  9
    L'oeil vivant: Corneille, Racine, La Bruyère, Rousseau, Stendhal.Jean Starobinski - 1999 - Editions Gallimard.
    " Pourquoi inventa Poppaea de masquer les beautés de son visage, que pour les renchérir à ses amants? " demande Montaigne. Le caché fascine. Voir, regarder, c'est désirer saisir, pénétrer, posséder. Devenir " œil vivant " : tel est le vœu formulé par Rousseau. Interrogeant quelques grandes œuvres - Corneille, Racine, La Bruyère, Rousseau, Stendhal, Jean Starobinski montre comment, dans la création littéraire, l'exigence du regard, dépassant et détruisant la réalité visible, entraîne dans le monde de l'imaginaire ; comment aussi, (...)
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  41. L'œl Vivant Essai.Jean Starobinski - 1961
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  42.  8
    Montesquieu par lui-même: Images et textes.Jean Starobinski & Charles de Secondat Montesquieu - 1979 - Paris,: F. Alcan. Edited by Gustave Lanson.
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  43.  9
    Montesquieu par lui-même.Jean Starobinski & Charles de Secondat Montesquieu - 1953 - Paris,: Éditions du Seuil. Edited by Jean Starobinski.
  44.  87
    On nostalgia.Jean Starobinski - 2013 - In Tom Cochrane, Bernardino Fantini & Klaus R. Scherer (eds.), The Emotional Power of Music: Multidisciplinary perspectives on musical arousal, expression, and social control. Oxford University Press. pp. 329.
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  45.  9
    Rousseaus Anklage der Gesellschaft.Jean Starobinski - 1977 - Konstanz: Universitätsverlag.
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  46.  30
    Remarques sur l' « Encyclopédie ».Jean Starobinski - 1970 - Revue de Métaphysique et de Morale 75 (3):284 - 291.
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  47. Remarques sur l'histoire du concept d'imagination.Jean Starobinski - 1966 - Cahiers Internationaux de Symbolisme.
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  48.  12
    "Sur deux antinomies de" l'Esprit des lois.Jean Starobinski - 1994 - Rivista di Storia Della Filosofia 49 (1):35.
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  49.  52
    Sur l'emploi du chiasme dans « Le Neveu de Rameau ».Jean Starobinski - 1984 - Revue de Métaphysique et de Morale 89 (2):182 - 196.
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  50. Sur l'histoire de l'herméneutique.Jean Starobinski - 1980 - The Temps de la Réflexion 1:477.
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1 — 50 / 54