Academic literature on the topic 'Félix Ravaisson'
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Journal articles on the topic "Félix Ravaisson"
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Lyons, Nathan. "Félix Ravaisson: selected essays." British Journal for the History of Philosophy 27, no. 1 (March 22, 2018): 236–37. http://dx.doi.org/10.1080/09608788.2018.1450220.
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Peckitt, Michael Gillan. "Of Habit, by Félix Ravaisson." Journal of the British Society for Phenomenology 43, no. 2 (January 2012): 217–18. http://dx.doi.org/10.1080/00071773.2012.11006770.
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RAVAISSON, FELIX. "DO HÁBITO." Revista Ideação 1, no. 37 (June 20, 2018): 172. http://dx.doi.org/10.13102/ideac.v1i37.3527.
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O presente texto é uma tradução da obra de Félix Ravaisson intitulada De l’habitude, originalmente escrita em 1838 como requisito para obtenção de seu doutorado. Este breve tratado sobre o hábito foi de suma importância para o desenvolvimento da obra de Henri Bergson, que também dedicou um capítulo da obra O pensamento e o movente à vida e à obra de Ravaisson. Propomos para os fins da edição da Revista Ideação sobre Henri Bergson uma tradução desse importante tratado para o português.
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Viola, Tullio. "Habit, contingency, love: on Félix Ravaisson and Charles S. Peirce." British Journal for the History of Philosophy 28, no. 5 (April 6, 2020): 966–86. http://dx.doi.org/10.1080/09608788.2020.1745751.
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Carlisle, Clare. "Between Freedom and Necessity: Félix Ravaisson on Habit and the Moral Life." Inquiry 53, no. 2 (March 23, 2010): 123–45. http://dx.doi.org/10.1080/00201741003612146.
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Connelly, William L. "Ritual and Thought: Spirituality and Method in Philosophy of Religion." Religions 12, no. 12 (November 25, 2021): 1045. http://dx.doi.org/10.3390/rel12121045.
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This paper outlines a strain of French Spiritualism, a philosophical tradition extending from Maine de Biran, Félix Ravaisson, and Jules Lachelier to their reception in the work of Maurice Blondel and his protégé Henry Duméry. In receiving and transforming this tradition, Blondel and Duméry have helped to provide a distinct philosophical paradigm in philosophy of religion, capable of providing insight into the spiritual nature of the human being, both in how spirituality relates to the advanced stages of religious culture in addition to its primitive presence in spontaneous action. As a tradition consecrated to the study of human consciousness, and the operations of the mind [l’esprit], the French spiritualist tradition provides a rich conceptual matrix for analyzing the nature of human thinking and its relationship to action. In such an analysis of human thought, Maurice Blondel set up a moral psychology and metaphysical anthropology, highlighting how the consciousness of the human being is linked to the objective order of existence, both in its material form and in the intelligible realities behind the nature of existence. This philosophical matrix helps to show how religious practices, through embodied engagement with the material world, are effective at generating a consciousness of metaphysical or transcendent realities. As such, this philosophical paradigm provides the means for constructing a theory of ritual, where ritual acts with symbols and signs may be rendered intelligible as the sensible means for the cognitive expression of spiritual activity.
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Dunham, Jeremy. "From Habit to Monads: Félix Ravaisson's Theory of Substance." British Journal for the History of Philosophy 23, no. 6 (September 12, 2015): 1085–105. http://dx.doi.org/10.1080/09608788.2015.1078775.
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Lawlor, Leonard. "Being Inclined: Félix Ravaisson’s Philosophy of Habit by Mark Sinclair." Journal of the History of Philosophy 59, no. 1 (2021): 157–58. http://dx.doi.org/10.1353/hph.2021.0016.
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Lindén, Jan-Ivar. "Todellinen elämä: Bergson ja koettu luonto." Tiede & edistys, no. 3 (December 7, 2021): 147–61. http://dx.doi.org/10.51809/te.112633.
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Bergsonin elämänfilosofia liittyy laajaan suuntaukseen, joka syntyi biologian mullistuksien myötä 1800-luvun loppupuolella (Friedrich Nietzsche, Wilhelm Dilthey, Menyhert Palágyi, Ludwig Klages, Max Scheler, Georg Simmel, William James...). Sikäli kuin naturalismi tulkitaan tämän päivän keskustelussa usein yksipuolisesti materialismiksi, elämänfilosofia voi antaa toisen kiinnostavan näkökulman ihmisen asemaan luonnossa. Suuntaus on tässä suhteessa vahvasti vaikuttanut fenomenologisiin teorioihin subjektin ruumiillisuudesta ja yleensäkin embodiment-käsitteeseen. Artikkelin tarkoitus on valaista filosofisen psykologian ja luonnonfilosofian suhdetta Bergsonin tuotannossa, temaattisesti syventää tätä suhdetta sekä historiallisesti ja ontologisesti taustoittaa Bergsonin filosofiaa, muun muassa suhteessa hänen edeltäjänsä Félix Ravaissonin aristotelismiin.
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Douskos, Christos. "Being inclined: Félix Ravaisson's philosophy of habit. MarkSinclair. Oxford, UK: Oxford University Press, 2019. 256 pp. ISBN 978‐0‐19‐880966‐1. $57.00." European Journal of Philosophy 28, no. 3 (September 2020): 825–29. http://dx.doi.org/10.1111/ejop.12590.
Full textDissertations / Theses on the topic "Félix Ravaisson"
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Marin, Claire. "L'"activité obscure" dans la philosophie de Félix Ravaisson." Paris 4, 2003. http://www.theses.fr/2003PA040134.
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Descendant le long de la spirale de l'habitude, la réflexion rencontre une " activité obscure " dont la polysémie appelle un travail herméneutique. Cette expression, employée par Ravaisson dans L'habitude, se prête à une analyse se déployant sur différents plans. Elle peut en effet se comprendre comme une référence à l'involontaire, puissance qui œuvre dans le silence et l'obscurité du corps. La dimension phénoménologique de la démarche ravaissonienne apparaît dans l'étude de cette forme particulière d'activité qui prend le relais de la volonté dans l'habitude. L'attention de Ravaisson à cette vie souterraine n'est pas sans trouver d'échos dans Le volontaire et l'involontaire de Paul Ricœur. Mais cette activité obscure exige également une nouvelle définition du cogito puisqu'elle peut aussi être interprétée comme l'activité sous-jacente de la conscience, qui prévient celle de l'intelligence claire et distincte. Dans l'involontaire comme dans la subconscience, l'immédiateté de l'action mime celle de l'activité parfaite. Mais il se pourrait qu'elle rejoue aussi l'activité même de l'être. L'activité obscure serait alors paradigme dans la mesure où elle imite et rend visible l'infatigable activité ontologique. Elle offre donc l'occasion d'une nouvelle interrogation sur la légitimité d'une " majoration ontologique de l'habitude ", selon la formule de D. Janicaud, ainsi que de brèves incursions dans les œuvres de la philosophie française du XXe siècle où la pensée ravaissonienne a laissé son empreinteSpiralling down the path of habit, reflection encounters an "obscure activity" whose polysemy calls for hermeneutic exploration. This expression used by Ravaisson in L'habitude can be analysed on different levels. It can be understood as a reference to "the involuntary", a power at work in the silence and darkness of the body. The phenomenological dimension of Ravaisson's thought is revealed in the study of that specific form of activity in which habit takes over from the will. Ravaisson's care for a "subterranean life" is echoed in Paul Ricoeur's Le volontaire et l'involontaire. But the obscure activity also requires the cogito to be redefined, since it can also be interpreted as the underlying activity of consciousness, which predates that of clear and distinct intelligence. In the involuntary and in the subconscious, the immediateness of the action mirrors that of perfect activity. But it could also reflect the very activity of being. The obscure activity would then be paradigmatic insofar as it imitates and brings to light a tireless ontogical activity. It therefore allows a new questioning on the "ontological majoration of habit", in D. Janicaud's words, as well as brief incursions into the works of twentieth-century French philosophers, in which Ravaisson's thought has left a mark
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Lurson, Guillaume. "Ravaisson et le problème de la métaphysique." Electronic Thesis or Diss., Toulouse 2, 2019. http://www.theses.fr/2019TOU20054.
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Le spiritualisme ravaissonien, loin d’être une étiquette répondant à des besoins de classification historique, ouvre l’horizon d’une refondation de la métaphysique au cœur du XIXe siècle français. A partir de la lecture de la Métaphysique d’Aristote, Ravaisson élabore une critique de ce que l’on peut nommer les « métaphysiques de la séparation », dont le point de départ se trouve dans les écrits du stagirite. Il s’agira dès lors de déployer une philosophie qui affirme l’identité de l’être et de la pensée, par-delà toute transcendance et tout dualisme. C’est ainsi que le problème de la métaphysique peut être posé : peut-on surmonter les apories léguées par la Métaphysique d’Aristote, et suturer la disjonction de l’être et de l’étant, de la nature et de l’esprit, ou encore de l’homme et de Dieu ? Faut-il au contraire considérer que la séparation définit le geste inaugural de la métaphysique ? Ravaisson, en refusant cette dernière possibilité, élabore une philosophie qui s’inscrit contre l’idéalisme transcendantal de Kant ou le positivisme de Comte, et plus largement, contre toute tendance matérialiste de la pensée. Ainsi, l’unité perdue de la métaphysique, soit sa possibilité, doivent être recherchées en questionnant l’héritage d’Aristote, afin de déterminer s’il s’agit de penser avec, ou contre celui-ciFar from a mere label created for the purpose of historical classification, Ravaisson’s spiritualism opens the horizon of a refoundation of metaphysics at the heart of the French 19th century. From Aristotle’s Metaphysics, Ravaisson puts together a critique of what can be called “the metaphysics of separation”, the starting point of which is to be found in the writings of the Stagira-born philosopher. From there, he will endeavor to elaborate a philosophy that affirms the identity of Being and Thought far from any transcendence or dualism. That is how the question of metaphysics can be posed: can one overcome the aporia inherited from Aristotle’s Metaphysics, and stitch up the gap between the entity and the Being, Nature and the Spirit, or even Man and God? Or should one, on the contrary, consider that separation defines the inaugural gesture of metaphysics? By refusing this latter possibility, Ravaisson builds a philosophy that entirely refutes Kant’s transcendental idealism, or Comte’s positivism and, more broadly even, any materialistic way of thinking. The lost unity of metaphysics, that is, its possibility, must thus be sought by questioning Aristotle’s heritage, in order to determine whether one should think with, or against it
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Park-Hwang, Su-young. "L'habitude dans le spiritualisme français : Maine de Biran, Ravaisson, Bergson." Paris 4, 1996. http://www.theses.fr/1996PA040272.
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Le sujet de l'habitude ouvre un vaste champ où l'on peut aborder de nombreux problèmes philosophiques. Eclairer le mystère de l'être à l'intérieur du phénomène concret de l'habitude, telle est la tentative commune de trois grands représentants du spiritualisme français : Maine de Biran, Ravaisson, Bergson. Les recherches sur l'habitude chez ces auteurs nous permettent donc de bien déterminer leur lien spirituel, révélé dans le positivisme spiritualiste, terme connu qui caractérise leur philosophie. En refusant à la fois l'idéalisme absolu et l'empirisme radical, le positivisme spiritualiste érigé en principe de la philosophie l'action conçue comme une expérience intérieure, mais concrète de la conscience. La philosophie ainsi entendue nécessite un exemple privilégié pour se démontrer : l'habitude. En effet, par le rôle révélateur de l'habitude, Maine de Biran découvre les deux éléments fondamentaux qui constituent notre être : la motilité volontaire et la sensibilité passive. C'est en approfondissant la notion de la motilité que Biran établit sa théorie de l'effort qui fonde l'activité proprement humaine. Aussi introduit-il la physiologie pour comprendre les phénomènes passifs de l'homme, ce qui nous permet de connaitre l'homme dans sa dimension totale. De son côté, Ravaisson, en reprenant la notion de l'effort pour l'essence de l'homme, tente de résoudre le problème de la dualité humaine, et cela à travers la médiation de l'habitude. L'habitude nous montre, en effet, l'abaissement continuel de l'effort et, au terme de sa disparition, l'épanouissement d'un désir naturel qui fonde cet effort lui-même. Le dualisme de la passivité et de l'activité se fond ainsi dans l'unité de l'être. De même, Bergson voit l'origine de l'habitude dans la vie qui s'unit à la durée universelle. Non seulement l'habitude joue un rôle médiateur entre l'âme et le corps, mais encore elle concrétise dans une attitude corporelle les tendances spirituelles que la vie portait originellement en elle. L'habitude est ainsi une notion-clé qui montre l'essence du spiritualisme françaisThe topic of habitude opens out a vast realm, wherein a host of philosophical problems can be approached. Maine de Biran, Ravaisson and Bergson, the three great representatives of French spiritualism, all endeavoured to shed light upon the mysteries of being, enclosed in the concrete phenomena of habitude. Our research on the habitude, as dealt with by these authors, enabled us to ascertain their spiritual kinship -- commonly labelled "spiritualistic positivism" --, a distinct trait of their philosophy. Negating both absolute idealism and radical positivism, the spiritualistic positivism establishes as a principle of philosophy the action, conceived as an inner but actual experience of the conscience. Viewed this way, philosophy needs a privileged example to be demonstrated : habitude. Maine de Biran disclose the two elements making up our being, i. E. Voluntary motility and passive sensitivity. Deepening the concept of motility, Biran founded his theory of effort, as the base of any properly human activity, and introduced physiology to help understand the passive phenomena in man, thus enabling us to wholly comprehend man's dimension. Then Ravaisson reconsidered Biran's concept of effort in relation to the essence of man and attempted to solve the problem of man's duality through the intermediary of habitude, as it exposes a continually diminishing effort and, at the point of its disappearance, the display of a natural desire founding that very effort. Hence the dualistic passivity and activity are fused into the unity of the being. Bergson likewise views the origin of habitude in life, as it unites to the universal duration. Habitude not only plays a mediatory role between soul and body, but it also concretizes in a bodily attitude the spiritual tendencies that life originally bore in itself
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Imono, Mika. "Sur le mouvement volontaire en tant que réflexion ou création : essai sur la philosophie de Maine de Biran par l'entremise de Félix Ravaisson et de Kitarô Nishida." Phd thesis, Université Toulouse le Mirail - Toulouse II, 2013. http://tel.archives-ouvertes.fr/tel-00878832.
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Le propos de cette thèse est de réfléchir sur la notion philosophique de Maine de Biran : l' "aperception immédiate". L'aperception immédiate, c'est le moment où je m'aperçois de moi, où je saisis immédiatement l'évidence de mon existence. Biran a relié ce moment au mouvement volontaire, le mouvement dont le but est le mouvement lui-même. Quelle est la signification philosophique de cette corrélation ? Dans cette thèse, à l'entremise de Félix Ravaisson et de Kitarô Nishida, nous trouverons que le mouvement volontaire chez Biran est d'abord la réflexion, qui nous fait reconnaître nous-même, et puis il est ultimement considéré comme création, l'acte de s'engager dans le monde réel et historique.
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Imono, Mika. "Sur le mouvement volontaire en tant que réflexion ou création : essai sur la philosophie de Maine de Biran par l’entremise de Félix Ravaisson et de Kitarô Nishida." Thesis, Toulouse 2, 2013. http://www.theses.fr/2013TOU20019/document.
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Le propos de cette thèse est de réfléchir sur la notion philosophique de Maine de Biran : l’ "aperception immédiate". L’aperception immédiate, c’est le moment où je m’aperçois de moi, où je saisis immédiatement l’évidence de mon existence. Biran a relié ce moment au mouvement volontaire, le mouvement dont le but est le mouvement lui-même. Quelle est la signification philosophique de cette corrélation ? Dans cette thèse, à l’entremise de Félix Ravaisson et de Kitarô Nishida, nous trouverons que le mouvement volontaire chez Biran est d’abord la réflexion, qui nous fait reconnaître nous-même, et puis il est ultimement considéré comme création, l’acte de s’engager dans le monde réel et historiqueThe aim of this thesis is to prove a philosophical notion of Maine de Biran: the “immediate apperception (aperception immédiate)”. The immediate apperception is the moment when I know myself, or when I grab immediately the evidence of my existence. Biran links this moment to voluntary movement, a movement which has its purpose in itself. What is a philosophical signification of this connection? In this thesis, with the study of Félix Ravaisson and of Kitaro Nishida, we will find that the voluntary movement in Biran is, at first, a reflection (réflexion), which lets us know ourselves. We will also find that it should be considered as a creation, an act of taking part in the real and historical world
本論文の目的は、メーヌ・ド・ビランにおける概念「直接的覚知 (aperception immédiate)」について考察することにある。直接的覚知とは、私が私に気付く瞬間、あるいは私が直接的に私の存在を確信する瞬間である。ビランはこの瞬間を、意志的運動に見出した。意志的運動とは運動それ自体が目的である運動である。この連結は何を意味しているのか。本論文は、フェリックス・ラヴェッソン、西田幾多郎を経由して、この問いに答える。すなわち、意志的運動とはまず、自分自身を知る反省として考えられる。次いで、それは究極的には創造として考えられるべきであることを明らかにする。創造とは、現実的歴史的世界へ参与する行為である。
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Lemoine, Maël. "Spiritualisme et phénoménologie : approche de l'unité et de la continuité d'un courant philosophique français depuis Maine de Biran." Poitiers, 2002. http://www.theses.fr/2002POIT5010.
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Spiritualisme et phénoménologie française sont considérés comme deux courants philosophiques distincts : il convient de renverser cette opinion reçue. Maine de Biran, Ravaisson, Bergson, Merleau-Ponty principalement se rejoignent, moins sur une thèse que sur une constellation de problèmes communs gravitant autour de celui du dualisme. Une fois fait le point des questions laissées ouvertes par le biranisme, sont étudiés les principaux thèmes transversaux qui réunissent ces auteurs - notamment une même conception de la métaphysique, de la conscience, du corps, mais aussi du rapport de la philosophie aux sciences, psychologie et physiologie -, puis, successivement, les diverses formulations et solutions du problème du dualisme qu'ils ont proposées.
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Vincenti, Denise. "La spontaneità malata. Fisiologia, patologia e alienazione mentale nello spiritualismo di Félix Ravaisson." Doctoral thesis, 2017. http://hdl.handle.net/2158/1152356.
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La presente ricerca si pone come obiettivo lo studio delle influenze della fisiologia e della medicina sette-ottocentesche sullo spiritualismo di Félix Ravaisson. L’esigenza di approntare una simile analisi nasce da un rilievo anzitutto storiografico, ovvero dalla constatazione della quasi totale assenza di studi consacrati al rapporto tra filosofia ravaissoniana e dottrine medico-scientifiche. Se infatti, relativamente a un autore come Maine de Biran, si è recentemente assistito al fiorire di numerosi studi sui punti di tangenza della sua psicologia con la coeva scienza fisiologica, altrettanto non può esser detto per il suo successore. L’unico testo interamente dedicato a queste tematiche è lo scritto di Jean Cazeneuve del 1958, volto a ricostruire i richiami ravaissoniani alla medicina vitalista e animista nello scritto De l’Habitude (1838) – radi, e limitati a qualche articolo di rivista, sono invece i successivi studi sull’argomento. Ciò che allora pare mancare dal panorama scientifico internazionale è la realizzazione di un lavoro organico e filologicamente aggiornato sulla philosophie médicale di Ravaisson, destinato non solo ad articolare con maggiore sistematicità i suoi rimandi alla tradizione medica, ma anche ad indagare la possibile presenza di questo dialogo nelle opere della maturità.
Per fare questo, è stato anzitutto necessario mostrare la valenza strutturale che fisiologia e anatomopatologia ricoprono nel corpus ravaissoniano. Il primo capitolo nasce allo scopo d’analizzare la metodologia spiritualista, per come essa è presentata nel Rapport sur la philosophie en France au XIXe siècle (1868), ed evidenziare l’importanza di tali discipline per la corroborazione della proposta metafisica finale. Il secondo capitolo si propone, invece, d’introdurre una delle tematiche portanti dell’intera ricerca, l’abitudine, intesa non solo come meccanismo d’apprendimento, ma anche come legge ontologica di regolazione del normale e del patologico del corpo. La storia del concetto, dall’animismo di Stahl sino alla fisiologia d’inizi ‘800, mostra chiaramente come tale nozione sia entrata nel vocabolario filosofico francese dotata di una valenza marcatamente fisiologica e medica. E la stessa riflessione di Ravaisson rappresenta un ripensamento, in termini metafisici, di questa peculiare tradizione. La terza parte del lavoro mostra dapprima l’azione dell’abitudine nelle dinamiche vegetative (circolazione, respirazione, ecc.) e animali (locomozione, percezione, ecc.) del corpo, per approdare infine allo studio della malattia. L’analisi della patologia, in quanto cattiva abitudine o spontaneità malata del corpo, sarà così sviluppata attorno alla questione della sua coerenza rispetto alla razionalità sostanziale della natura.
Il quarto capitolo segna il passaggio a un’opera della maturità (Rapport), sulla quale non sono ad oggi presenti approfondimenti relativi ai temi fisiologici e medici. L’analisi ravaissoniana della neurologia di Pierre-Marie Flourens e Alfred Vulpian si presenta, in questo scritto, sia come un tentativo di fuoriuscita dalla convinzione eclettica (e biraniana) della supremazia psicologica sulla fisiologia, sia come presentazione del sistema nervoso quale condizione del dinamismo e unitarismo delle funzioni psichiche. Tale studio conduce l’autore ad interrogarsi sullo statuto dell’io negli stati di alterazione nervosa, ma è soltanto con l’approfondimento dell’alienazione mentale che questa ricerca trova definitiva formulazione. Il quinto, e conclusivo, capitolo indaga perciò l’incontro ravaissoniano con le teorie dei medici alienisti della Société médico-psychologique di Parigi: l’individuazione, nella follia, di una nuova forma di spontaneità malata porterà Ravaisson a confrontarsi con i meccanismi dei disturbi mentali (con riferimento a fenomeni quali il sonnambulismo, la follia monomaniaca, l’allucinazione, il rapporto genio/follia, ecc.) e ad armonizzare le diverse esperienze cliniche con la sua prospettiva spiritualista.
Books on the topic "Félix Ravaisson"
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Branco, João de Freitas. A problemática da materialidade na filosofia espiritualista de Félix Ravaisson. Lisboa: Editorial Inquérito, 1988.
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Guibert, Gaëll. Félix Ravaisson: D'une philosophie première à la philosophie de la révélation. Paris: L'Harmattan, 2007.
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Félix Ravaisson: D'une philosophie première à la philosophie de la révélation de Schelling : présentation de fragments inédits. Paris, France: Harmattan, 2006.
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Sinclair, Mark, and Félix Ravaisson. Félix Ravaisson. Bloomsbury Publishing Plc, 2016. http://dx.doi.org/10.5040/9781474298964.
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Sinclair, Mark. Félix Ravaisson: Selected Essays. Bloomsbury Publishing Plc, 2016.
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Sinclair, Mark. Félix Ravaisson: French Philosophy in the Nineteenth Century. Oxford University Press, 2022.
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Sinclair, Mark. Being Inclined. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198844587.001.0001.
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This is the first book-length study in English of the work of Félix Ravaisson, France’s most influential philosopher in the second half of the nineteenth century. The book shows how in his 1838 Of Habit, Ravaisson understands habit as tendency and inclination in a way that provides the basis for a philosophy of nature and a general metaphysics. In examining Ravaisson’s ideas against the background of the history of philosophy, and in the light of later developments in French thought, the book shows how Ravaisson accounts for the nature of habit as inclination in an original manner, and within a metaphysical framework quite different from those of his predecessors in the philosophical tradition. The book sheds new light on the history of modern French philosophy, and argues for the importance of the neglected nineteenth-century French spiritualist tradition. It also shows that Ravaisson’s philosophy of inclination, of being inclined, is of great import for contemporary philosophy, and particularly for the contemporary metaphysics of powers, given that ideas about tendency have recently come to prominence in discussions concerning dispositions, laws, and the nature of causation. The book offers a detailed and faithful contextualist study of Ravaisson’s short masterpiece, but it does so in demonstrating its importance for contemporary thought.
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Lyons, Nathan. Signs in the Dust. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190941260.001.0001.
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Modern thought is characterised, according to Bruno Latour, by a dichotomy of meaningful culture and unmeaning nature. Signs in the Dust uses medieval semiotics to develop a new theory of nature and culture that resists this familiar picture of things. Through readings of Thomas Aquinas, Nicholas of Cusa, and John Poinsot (John of St Thomas), it offers a semiotic analysis of human culture in both its anthropological breadth as an enterprise of creaturely sign-making and its theological height as a finite participation in the Trinity, which can be understood as an absolute ‘cultural nature’. Signs then extends this account of human culture backwards into the natural depth of biological and physical nature. It puts the biosemiotics of its medieval sources, along with Félix Ravaisson’s philosophy of habit, into dialogue with the Extended Evolutionary Synthesis in contemporary biology, to show that a cultural dimension is present through the whole order of nature and the whole of natural history. It also retrieves Aquinas’ doctrine of intentions in the medium to show how signification can be attributed in a diminished way to even inanimate nature. The phenomena of human culture are reconceived then not as breaks with a meaningless nature but instead as heightenings and deepenings of natural movements of meaning that long precede and far exceed us. Against the modern divorce of nature and culture, then, the argument of Signs in the Dust is that culture is natural and nature is cultural, through and through.
Book chapters on the topic "Félix Ravaisson"
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"Grace: Félix Ravaisson." In Effort and Grace. Bloomsbury Academic, 2020. http://dx.doi.org/10.5040/9781350113671.ch-003.
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"THE SERPENTINE LIFE OF FÉLIX RAVAISSON." In Et in imagine ego, 155–74. Akademie Verlag, 2012. http://dx.doi.org/10.1524/9783050094175.155.
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"Félix Ravaisson, De la métaphysique d’Aristote." In De la nature à l’esprit, 197–99. ENS Éditions, 2001. http://dx.doi.org/10.4000/books.enseditions.20243.
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Sinclair, Mark. "Ravaisson-Mollien, Jean-Gaspard Félix Lacher (1813–1900)." In Routledge Encyclopedia of Philosophy. London: Routledge, 2021. http://dx.doi.org/10.4324/9780415249126-dc061-2.
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Félix Ravaisson (1813–1900) was the most influential French philosopher in the second half of the nineteenth century. He was pivotal in the development of the French spiritualist tradition initiated at the beginning of the century by Pierre Maine de Biran’s (1766–1824) voluntarist philosophical psychology, according to which the ground of all consciousness is will, and that rose to the evolutionary philosophy that made Henri Bergson (1859–1941) a global intellectual celebrity in the years prior to the First World War. In opposition to the materialism and scientific positivism that was gaining ground in the middle of the century, Ravaisson’s spiritualist philosophy took the form of a panpsychism according to which biological life and material extension are forms of mind; what exists beyond the self-conscious mind is, by degrees, merely a relaxation or diffusion of mind. Prior to the will, as its condition, Ravaisson discovers embodied desire, inclination and, finally, love. He published only three major works, but they were all highly regarded: a two-volume study of Aristotle’s Metaphysics (1837 and 1846); his 1838 doctoral dissertation entitled De l’habitude (Of Habit) ([1838] 2008), whose unassuming title belies a grand philosophy of nature and general metaphysics elaborated on the basis of a reflection of our experience of habit; a report on the history of French philosophy commissioned for the 1867 Paris Exposition Universelle, whose final sections present a manifesto for a new French spiritualist movement ([1867] 1889). In addition to these works, and some shorter philosophical texts, Ravaisson wrote essays on art and drawing, classical archaeology, and the history of religions. These were not erudite excursions from his philosophical concerns, but rather direct expressions of the latter. His work offers original perspectives in metaphysics, aesthetics, and the philosophy of religion in particular, and translations have brought it to the attention of philosophers writing in English.
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Lyons, Nathan. "Habit." In Signs in the Dust, 110–28. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190941260.003.0006.
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This chapter takes up the theory of habit developed by Félix Ravaisson (1813–1900) to consider how culture proceeds in non-human species. It argues that the biological body is the fundamental medium of meaning-making. Ravaisson takes Aristotle’s notion of habit as a second nature and extends it beyond the human polis to include the whole biological order. Habit takes the intentional ideas of organisms and embodies them in their real bodies; it is a universal power of ‘second-naturing’ that integrates matter with mind. Ravaisson’s account of habit can combine with Poinsot’s account of semiotic custom, so that the whole of organic life—its meanings and its materiality—can be understood as the locus of second-naturing. The biosemiotic Ravaissonism that emerges here makes a bold proposal: nature is not only the producer of cultures; nature is itself cultural, because its form is shaped over evolutionary time by the semiotically executed habits of organisms.
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Pont, Antonia. "Habit’s Time: Between Routine and Compulsion." In A Philosophy of Practising, 50–92. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474490467.003.0003.
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This chapter involves a close reading of the notion of habit in Félix Ravaisson, and later Deleuze. It situates habit in relation to practising, and its first and second criteria: acquiring a structured behaviour; then, intentional repetition of that set of doings. Whereas habit moves in the direction of a reduction of intention, practising applies intention where it seems to be superfluous. The argument follows the Deleuze of Difference and Repetition in associating habit with the time of the ‘living present’, which is an anticipatory temporality, focused on the practical, and which can harden into patterns we may not find wholly satisfying. While habit has many benefits to offer a life, its extremes of routine and compulsion can thwart efforts to live well or creatively and may not be easy to ‘lose’ or ‘drop’. This chapter offers a rigorous account of why this is, and a methodological strategy for how to work intelligently with habit (without forgoing its benefits), following the insights of Ravaisson, Deleuze, Grosz and other thinkers. It opens the discussion onto a clear disambiguation of habit and practising, and an understanding of how habit creates us as beings in one kind of time.
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Dunham, Jeremy. "Article: From Habit to Monads: Félix Ravaisson's Theory of Substance 1." In Monadologies, 63–83. Routledge, 2018. http://dx.doi.org/10.4324/9781351112154-5.
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