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Information regarding potential future products is intended to outline our general product direction and it should not be relied on in making a purchasing decision. Gutting examines in some detail the way in which Derridas deconstruction, Marion and Derridas thinking of the impossible and Deleuze repetition could be seen from an analytical point of view. Information about potential future products may not be incorporated into any contract. The hearing and the resolution of the petition shall be within 20 days from arraignment and pre-trial. Thank You. All materials and discussions are provided for informational purposes only.
Aos doze era aluno em Oxford, onde formou-se aos dezesseis anos. Dedicou-se ao estudo. Em publicou sua Teoria Pura do Direito. Afinal, o que legitimaria o Direito?
Estado e Direito se confundem para Kelsen. Os costumes podem criar normas legais ou morais. Todo sistema normativo deteria validade. Faleceu em janeiro de , em Turim, aos 94 anos de idade. Combateu o fascismo de Mussolini, o que lhe valeu o encarceramento. Procurador da Fazenda Nacional. Textos publicados pelo autor.
Fale com o autor. Acesso em: Mantenha-me conectado Esqueceu sua senha? Veja como corrigir isso. If this is the case, there is a need for a more precise characterization of the way in which French philosophy in this period attempted to rise to the challenge, one which will explain the differences between French and analytical philosophy.
One way of addressing this difference would be to say that analytical philosophy claims that there is nothing that cannot be understood conceptually, whereas the French philosophers in this period seem to be fascinated by what seems to be not conceivable, or at least, not conceivable in any standard way.
The absolute skeptics reject Hegels approach of making ineffable truth redundant for philosophy at the expense of making truth dependent on totalization.
Therefore they insist on experiences that can never be integrated into a consistent conceptual whole. In this they are totally divorced from analytical philosophers. But relative skeptics are also divided from their analytical colleagues. The analytical philosopher adhere to the standard that, overall, we can rely on obvious truths that no one competent to judge sincerely denies.
But French philosophers aim beyond these obvious truths, at the realm of the inconceivable. Gutting examines in some detail the way in which Derridas deconstruction, Marion and Derridas thinking of the impossible and Deleuze repetition could be seen from an analytical point of view.
He notes that Deleuze in particularbut maybe French philosophy of this period in generalcannot be the object of a close reading, one in which we can really make sense of each individual sentence. If such a reading is not possible, how should we approach the works of this period? Gutting explains that we can opt for one of two methods. By the first, we immerse ourselves into the text and read it thoroughly, even when we feel unable to understand much of anything.
This is a time consuming and dangerous method, which may contaminate our own thought. By the second method we read the works in question looking for intelligible passages, without expecting to understand every one.
We aim to construct in a familiar language hypotheses about the works overall meaning. The end result is a restatement of the text in a familiar language, a restatement we can claim to be a better rendering of what the author had in mind. It is plain clear that Gutting does not want simply to dismiss French philosophers as obscurantists. He concedes that the subjects they chose to study are complex and challenging.
But he is apprehensive of the obscurity that arises because authors do not make a sufficient effort to connect their novel concepts to more familiar even if technical concepts that would allow the reader a better assessment of their claims Gutting also observes that the work of major French philosophers is contained not in journal papers and colloquia, but in forbidding magnus opera , something that does not allows the kind of lively discussion that characterizes the life of academic analytical philosophy.
However, he also believes that French philosophy of the s can be an inspiration and important resource for those who think that contemporary analytical philosophy lacks intellectual imagination and is too deferent to the banality of obvious truths. This book indeed can be seen either as a unified project, a general and to some extent, partisan interpretation of the history of recent French philosophy, or as a collection of essays dealing with the history, issues and figures of French thought in the mid th century.
From the first point of view, it embodies the institutional point of view of the last representatives of the great tradition of the s, as represented by Alain Badiou and his associates.
Badiou was the creator and architect of the International Center for the History of French Philosophy, which is now directed by Worms, and which is at the origin of this work.
The editorial policies underlying this book are reviewed in Patrice Manigliers editorial introduction. He begins his essay with the claim that the s was one of the most brilliant episodes in French intellectual history.
He then proceeds to enumerate the works that represent the most important achievements of the period: The field so delimited is analyzed using five central hypothesis: This last statement can be seen as a compromise between the claims to originality of the representatives of the generation of the s and the demands of a new generation of researchers to be allowed to develop their own critical engagement with the heritage of their elders.
The path that Maniglier suggests declines negation, blind identification or melancholy. He recommends that we free ourselves from the fascination of unheard of philosophical languages 11 , because we can no longer try to mimic the way Deleuze or Foucault wrote.
Instead we need to translate their idiosyncratic styles to a language which was probably foreign to then, and test their approach to problems they formulated only in an approximate way The s are not to be approached as an object of historical curiosity, but as an inner dimension of our present Maniglier devotes the second part of his introduction to explaining the organization of this work. The book is divided into four main sections: Each section is composed of a longitudinal survey composed of several papers dealing with the period from an historical point of view, followed by a number of monographic papers dealing with a single thinker.
But the difference between the longitudinal and the monographic is in several of the papers a matter of degrees. This was probably unavoidable, considering that the chapters were originally position papers presented in different settings. I chose therefore to concentrate on the fifth part, which deals with philosophy in the technical and institutional sense.
Like the other parts, the philosophical moment is divided into a longitudinal section and a monographic one.
The first section is composed of 4 papers. The first, by Macherey, compares Deleuzes interpretation of Spinoza with the monumental study of the Ethics by M. Macherey states that the s represents a new beginning for the study of Spinozas work in France Through the combined efforts of Gueroult and Deleuze, Spinozas philosophy was projected beyond the confines of the narrow academic domain, and became part of the public discussion. And while Deleuze and Geroults interpretation of Spinoza may seem different if not opposed, Macherey believes that it was precisely their differences and even opposition that combined to produce a renaissance of Spinozism Macherey illustrates this convergence with an analysis of a detailed review of Gueroults book that Deleuze published in According to Macherey, the rejection of Descartes is the main point of encounter between Deleuze and Gueroult, and of the influence that these two books had in the reception of Spinoza in the s.
Macherey concludes his piece distancing himself from the 60s anti-Cartesianism and that the relationship between Spinoza and Descartes is more complex that what was assumed to be during the heyday of structuralism The second paper, by Jean-Michel Salanskis, deals with the relationship between Derrida and analytic philosophy.
Salanskis begins with a paradox. From a certain point of view, Derridas philosophy looks analogous to analytic philosophy. However, no real conversation with analytic philosophy seems to have taken place. The attempted dialogue in Limited Inc, where Derrida engages with the work of Austin and of Searle, remains a monologue. Salanskis proposes in his contribution to reflect on the nature of the absence of dialogue. He identifies the point of conflict between Searle and Derrida in their different understanding of the nature of language, and in order to reach across the divide he proposes a way that, while not effacing the differences, disposes of some of the misunderstandings This section is a good example of a recent trend in contemporary French philosophy to embrace and appropriate Anglo-Saxon analytical philosophy in a sophisticated way.
The third paper by Jean-Christophe Goddard deals with the nature of thought in the work of Gilles Deleuze. According to Goddard, Deleuze strives to find a middle way between the traditional notion of thought as representation, and the utopia developed by Artaud and Nietzsche of an imageless thought.
This tension can, in its turn, be taken as paradigmatic of the intellectual production on this period. The fourth and last chapter of the longitudinal section by Frdric Worms focuses on the question of life, and its place in the work of late work of Foucault, Deleuze and Derrida.
Worms reminds us of the fact that the three wrote texts dealing with the nature of life shortly before their death. Worms hypothesizes that these texts are important to understand the problematic of their individual work and also the nature of their relationship In the first, Patrice Maniglier discusses Derridas interpretation of Saussure in the second chapter of De la gramatologie.
Manigilier claims that this chapter is very important for an understanding of the nature of the s philosophical moment.
He confronts Derridas interpretation of Saussure with the Saussure we know today, after the discovery of several previously unpublished documents. Maniglier also claims that one of the features of the period is the attempt to grasp the philosphical consequences of the introduction of the structuralist methodology in the human sciences, or, as he puts it, to write the book that Saussure dit not and could not write The second chapter deals with Derridas appropriation of Freud and psychoanalysis, while the third and last one deals with Derridas ethical turn.
In his paper, Peter Dews argues that the period is characterized by a tension between the fascination with explanations of culture and society in terms of rigid, implacable structures, and the drive to subvert and dissolve those same structures.
While other thinkers of the period, such as Levi-Strauss and Foucault, never succeeded in resolving this tension in their thought, Derrida was more successful, even at the expense of neutralizing one with the other. Dews suggests that we can gain a better perspective of Derridas achievement in this sense, and of the difference between his position and Heideggers philosophy, if we compare his thought with the theses of Adorno in Negative Dialectics and related works.
Le moment philosophique des annes en France is not a comprehensive book about the French philosophy of the period.
It excludes many philosophers who were active at the time, and who were well respected members of the brotherhood, such as Levinas or Ricoeur. It also excludes thinkers who were leftist but rejected structuralism, or the more literary oriented members of the structuralist movement.