L' agir philosophique dans le dialogue transculturel
In: Collection "Perspectives transculturelles"
In: Collection "Perspectives transculturelles"
In: Archiv für Rechts- und Sozialphilosophie
In: Beiheft [N.F.], 68
In: Proceedings of the ... world congress of the International Association for Philosophy of Law and Social Philosophy 17,2
In: http://hdl.handle.net/20.500.11794/71846
En 1951, dans une ultime réintroduction à Expérience et nature , John Dewey proposait d'y remplacer le concept d'expérience par celui de culture, ce dernier constituant un socle solide sur lequel établir sa philosophie. Si cela révèle une certaine in fluence de l'anthropologie culturelle , cette thèse vient démontrer que ce socle sur lequel Dewey édifie sa philosophie, et notamment sa philosophie politique, est la philosophie de la culture de Hegel. Centrée autour de son concept de Bildung, la philosophie hégélienne de la culture est ancrée dans un naturalisme et un historicisme que Dewey reprend à sa manière et dans son contexte, non sans avoir adressé quelques critiques à Hegel et à la philosophie en général. La critique de Dewey est d'abord et avant tout celle de l'absolutisme qui a pour corrélat la critique d'un certain brutalisme politique hégélien, mais le pragmatiste états-unien, n'a nié Hegel que pour mieux le conserver. Cette thèse reconstruit ainsi le fil d'une philosophie de la culture portée par Hegel, puis Dewey, explicitant les rapports de l'esprit à la culture et de la culture à la nature qu'énoncent leurs philosophies. Cette thèse expose ensuite la conception deweyenne du politique et de la démocratie afin de montrer comment celui-ci pense l'interaction de la culture et du politique dans le but infiniment reconduit de savoir ce que l'on fait. ; In 1951, John Dewey wrote a re-introduction to Experience and Nature, explicitly saying he should replace the concept of experience by the concept of culture, on which his philosophy should be based. If this choice reveals the influence of cultural anthropology over John Dewey, the current thesis demonstrates how Dewey's philosophy, and especially his political philosophy, was actually based on Hegel's philosophy of culture. Built on the concept of Bildung, Hegel's philosophy of culture is rooted in naturalism and historicism, two features that characterize Dewey's philosophy in its own way, although it also contains criticisms addressed to Hegel, and to philosophy in general. Focusing on absolutism and what he calls Hegel's political brutalism, Dewey's criticisms negate Hegel's philosophy only to better preserve it. This thesis intends to reconstruct a philosophy of culture that goes from Hegel to Dewey, making explicit the link between spirit and culture and between culture and nature as found in them. We then expose Dewey's political philosophy and his conception of democracy to show how he thinks the interaction of culture and politics in the ever-renewing goal of knowing what we do.
BASE
In: Archiv für Rechts- und Sozialphilosophie
In: Beiheft [N.F.], 23
In: Bibliothèque des idées
In: Logiques sociales
In: Conférences Del Duca
This article examines the concept of Byzantinism that Julien Benda employed in his book La France Byzantine. In the fin-de-siècle European sensibility, Byzantinism was transferred from political to literary level, but Benda created an epistemological break when he asserted in his book that Byzantinism is literature in its normal function. Furthermore, of Byzantinist character is especially the modern literature (e.g. Valéry or Mallarmé). Thus, labeling modern literati as Byzantinist writers served as a critical tool for Benda, who condemned the degradation of modern intellectuals into clerks. This transformation of literary normality affected also pure thought as is manifested in the ambiguous manner of expressing their ideas by modern thinkers (this being a mixture of idealism and apocryphal thinking, which renders ideas rather abstractions than instruments of rationality). An example of such a Byzantinist use can be found in the manner Emmanuel Levinas exploited Husserl's phenomenology. Finally, Benda engaged in a discussion with Paulhan's view that literary philosophy is a form of critical terror. The position of Benda is that of a rationalist, whereas Paulhan is a thinker who focuses on the use of language. For Constantine Tsatsos (1899–1987), on the other hand, a Greek philosopher and author of a philosophical novel entitled Dialogues in a Monastery (1974), the Byzantine moment is a part of great continuity of Greek culture, which is characterized by various structures in its period of long duration. One of these is the synthesis of Hellenism and Christianity that can be seen in Byzantium, where the transposition of the philosophical (Platonic) Eros to the mystical one plays a major role. This development is of paramount importance not only for the whole European culture but also for all questions of beauty and morality. The present paper concludes with a brief discussion of Richard Rorty's account of pragmatic reason, which makes it possible to show how contemporary philosophy can be placed in the context of the debate about Byzantinism. ; This article examines the concept of Byzantinism that Julien Benda employed in his book La France Byzantine. In the fin-de-siècle European sensibility, Byzantinism was transferred from political to literary level, but Benda created an epistemological break when he asserted in his book that Byzantinism is literature in its normal function. Furthermore, of Byzantinist character is especially the modern literature (e.g. Valéry or Mallarmé). Thus, labeling modern literati as Byzantinist writers served as a critical tool for Benda, who condemned the degradation of modern intellectuals into clerks. This transformation of literary normality affected also pure thought as is manifested in the ambiguous manner of expressing their ideas by modern thinkers (this being a mixture of idealism and apocryphal thinking, which renders ideas rather abstractions than instruments of rationality). An example of such a Byzantinist use can be found in the manner Emmanuel Levinas exploited Husserl's phenomenology. Finally, Benda engaged in a discussion with Paulhan's view that literary philosophy is a form of critical terror. The position of Benda is that of a rationalist, whereas Paulhan is a thinker who focuses on the use of language. For Constantine Tsatsos (1899–1987), on the other hand, a Greek philosopher and author of a philosophical novel entitled Dialogues in a Monastery (1974), the Byzantine moment is a part of great continuity of Greek culture, which is characterized by various structures in its period of long duration. One of these is the synthesis of Hellenism and Christianity that can be seen in Byzantium, where the transposition of the philosophical (Platonic) Eros to the mystical one plays a major role. This development is of paramount importance not only for the whole European culture but also for all questions of beauty and morality. The present paper concludes with a brief discussion of Richard Rorty's account of pragmatic reason, which makes it possible to show how contemporary philosophy can be placed in the context of the debate about Byzantinism.
BASE
World Affairs Online
In: Collection des Études culturelles, africaines et diasporiques
Depuis trois décennies le monde anglo-saxon a considéré sérieusement les Cultural Studies comme une analyse des pratiques quotidiennes et de la production de sens. Mais la production analytique en français dans cette discipline est restée presque absente. Les mondes francophones ont déjà vécu plusieurs événements qui auraient intéressé les Cultural Studies au XXIe siècle : les manifestations sociales de l & rsquo;hiver 2006 et de l & rsquo;automne 2007 en France, les mouvements migratoires d & rsquo;Afr