Relevant bibliographies by topics / French philosophy of the XIXth century

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  2. Dissertations / Theses
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  4. Book chapters
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Academic literature on the topic 'French philosophy of the XIXth century'

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Published: 8 February 2025

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Journal articles on the topic "French philosophy of the XIXth century"

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Шишкин, В. В. "Royal Itineraries in French Sources and Studies." Диалог со временем, no. 79(79) (August 20, 2022): 183–94. http://dx.doi.org/10.21267/aquilo.2022.79.79.011.

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Статья посвящена французской историографии вопроса королевских итинерариев – перемещений правителей Франции периода Средних веков и Нового времени, в свете возобновления научного интереса в последнее время. Прослежена эволюция французской исторической мысли и исследовательских подходов, начиная с XVI в., и отмечены характерные черты и тематика современных направлений изучения итинерариев монархов, членов их семей и королевских дворов. Особое внимание уделено действующему научному проекту «Куриальный итинерарий (Средние века – XIX век)», инициированному исследовательской группой электронного издания Cour-de-france fr., главной целью которого является создание электронной базы дан-ных королевских и куриальных итинерариев, на основе обработки источников и c учетом научных работ в этой области. The article is devoted to the French historiography of the royal itineraries – the movements of the rulers of France during the Middle Ages and Modern epoch, in the light of the renewed scientific interest in recent times. The author traces the evolution of French historical thought and research approaches since the 16th century and notes the characteristic features and themes of modern trends in the study of the itineraries of monarchs, members of their families and royal courts. Special attention is paid to the current scientific project "Curial Itinerary (Middle Ages – XIXth century)", initiated by the research group of the electronic publication Cour-de-france fr., the main goal of which is to create an electronic database of royal and curial itineraries, based on the processing of data sources and scientific works in this field.
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Spadijer, Sonja. "The indications of the free indirect speech in French in the XIXth century: a topical didactic issue." XLinguae 11, no. 1XL (2018): 206–16. http://dx.doi.org/10.18355/xl.2018.11.01xl.18.

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Karlina, Oksana. "THE ATTEMPT TO RECONSTRUCT THE LIBRARY OF THE KREMENETS BASILIAN MONASTERY OF THE FIRST DECADES OF THE XIX CENTURY." Scientific Herald of Uzhhorod University. Series: History, no. 1 (46) (June 27, 2022): 119–27. http://dx.doi.org/10.24144/2523-4498.1(46).2022.257543.

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The article attempts to reconstruct the genre and thematic composition of the library of the Kremenets Basilian Monastery, which was formed in the early 1820s, based on an analysis of the visitation protocol, in which a significant part is a description of the monastery library. At the beginning of the XIX century, the library had 2,156 volumes (1,241 works) published in the XVI–XVIII centuries and until 1821. Of these, 508 works (41%) date from the second half of the XVIII century. The presence in the library of 283 works (23%) published in 1801–1821 indicates that the library continued to be regularly replenished with new books. The geography of the publications covered the cities of the former Polish-Lithuanian Commonwealth, Germany, Austria, Italy, France, the Netherlands, Kyiv, Moscow, and Saint Petersburg. The basis of the library were works in Polish and Latin, numbered 640 and 440, respectively (52% and 35%). There were only 54 (4%) Cyrillic editions. The entire book collection is divided into thematic sections: Holy Scripture, divinity, law (civil and canonical), "books of ascetics," homiletics, philosophy, physics and mathematics, chemistry, geography, economics, history, rhetoric and poetics, "letters," grammar, medicine. In terms of the number of works, the largest is the section "History," which includes periodicals published in Warsaw and Vilnius in the early nineteenth century and fiction of instructive content. It is noted that many works by ancient authors, textbooks in many mathematical disciplines, dictionaries, phrasebooks, and grammars in Latin, Greek, Hebrew, Polish, German, French, and Russian were kept in the monastery library. The conclusion is that the themes of the monastery library in Kremenets in the early XIXth century reflected the state of the rich spiritual life of the Basilians, which closely combined the traditions of the Orthodox and Catholic Churches. The Basilians, through preaching and missionary activity, indeed spread and consolidated in society the spiritual and moral values that they nurtured within the walls of the monastery. The library in general, reflected the development of education, science, art, and contemporary socio-political thought in the Ukrainian lands.
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Jučas, Mečislovas. "Historiography in Vilnius University from 1803 to 1832: between education and romanticizm." Lietuvos istorijos studijos 4 (December 28, 1997): 92–102. http://dx.doi.org/10.15388/lis.1997.37427.

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Professor Joachim Lelevel worked at Vilnius University between 1815-1818 and 1821-1823. He lectured a course on universal history, that was printed (Wyklad historii powszechnej. t. 1-5). He followed the contemporary French and German historians Antoin Perrando, Lenglet de Fresnoy, Bartold Georg Niebuhr, and Arnold Heeren, but he was also very original, too. In Vilnius he created an understanding of the historical science of the Enlightenment. It was based on the philosophy of the Enlightenment and historical documents. The aspiration of humankind for perfection and solidarity was declared an object of historical science. He saw the progress of humankind in education, as man's ethics and power was dependent upon it. He considered the human mind as the main criteria of truth. He thought that each nation had a specific "soul of the nation," but it was different, depending on the epoch, therefore, history is not to be mechanically divided using dynasties, but into epochs where the previous "soul of the nation" changes, vanishes, and the new "soul of the nation" appears. One has to look after it in the statute, politics, social system, and habits of the people. J. Lelevel pointed out the steps of the evolution of different nations and the variability of their lives. He explained it according to different climates, traditions, and ways of lives of the nations. The full release of creative potentials is possible only with political freedom and freedom of mind. Despotism and slavery limits the progress of society while democracy stimulates it. He formulated an ideology of democracy in the beginning of the XIXth century and looked for it in history. J. Lelevel divided universal history into the following epochs: Ancient Orient, Roman and Greek, and the Middle Ages (VI-XV). He stressed Christianization and feudalization (of different Western and Eastern models), and, in the New Ages (XVI-XIX century), absolutism and revolutions. He compared patterns of national histories. For the first time, the course of universal history included the history of Poland and Lithuania with one work, Dzieje Litwy i Rusi, dedicated to the latter. He collected documented materials of Lithuanian history, and they were published under the name of T. Dzialinski, Zbior prav litevskich.
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Schulz, Vladimir L., and Tatiana M. Lyubimova. "Post-structuralism." Epistemology & Philosophy of Science 60, no. 2 (2023): 151–67. http://dx.doi.org/10.5840/eps202360230.

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The article draws a conceptual distinction the (French) structuralism of the 50’s–60’s and the post-structuralism of the 70’s, which are discussed as overlapping in their intellectual paths; their mutual dynamics is defined as a reaction of the intelligence to the pressure of depersonalized unified schemes within the logic of structuralism against free improvisation and loose interpretation instead of total explanations in the post-structuralism interpretation. The article establishes a conceptual identity of the paradoxical nature between post-structuralism (and deconstructionism, which is homogeneous and identical thereto in a number of aspects), on the one hand, and constructionism with its specific process of language dismantling – social/ideological languages, social group dialects, on the other hand, which naturally leads the authors to the analysis of the paradoxicality principles, defined by post-structuralism (five principles of paradoxicality of Gilles Deleuze – paradox of regress, paradox of sterile reiteration, paradox of neutrality, paradox of absurd, paradox of Levi-Strauss); poststructuralists’ paralogisms are examined through paradoxical denotation; the late Roland Barthes’ phenomenon of paradoxicality, becoming a plot-forming principle of narration, is analyzed. Poststructuralism is conceptualized in the article as the first decisive step of post-modernism; the affinity of post-structuralist and postmodernist commitment to parody, game and irony is stated; the theory of language games in post-modern interpretation is explored; one of those games – a game of carnival – is explored within the diachronic retrospective; the affinity of parody and carnival tradition of post-structuralism and post-modernism to the romantic irony of the XIXth century and its inconsistency with the popular culture of laugh is established. The genesis of poststructuralism and post-modernism is connected with the ideological restart of the Western society before the “very end” of the Resistance ideas and the disappointment of the left European intellectuals in the “great legends” and illusions of Marxism. The blurred concepts of relativism are connected with the mutual disproportion of different layers of historical experience.
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ULUSOY, Ali Ömür, and Nesli Meriç SANİOĞLU. "Dramaturgy and philosophy in anti-realist theatre." South Florida Journal of Development 5, no. 10 (October 23, 2024): e4524. http://dx.doi.org/10.46932/sfjdv5n10-030.

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Anti-realist theatre was born in the last quarter of the XIXth century as a counteraction to the conception of the realist theatre with the internal contradiction of modernism itself and it had significant effects on today's theatrical way of thinking, from writing to direction, from stage design to the use of light. In particular of epistemology and axiology, this study , aims to clarify the impact of the symbolism, aestheticism and new romanticism, which emerged from the anti-realist theatre on text writing, direction, stage design and lighting within the framework of the period between the last quarter of the XIXth century and the first quarter of the XXth century. Under all this perspective, the links/parallels of the anti-realist theatre which exhibits an oppositional stance contrary to the realist conception of the age, with the philosophers, who are also prominent with their oppositional stance, have been evaluated on the axis of dramaturgy.
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Grutsynova, A. P. "FRENCH BALLET AT THE END OF THE XIXTH CENTURY (JAVOTTE, 1896)." Arts education and science 1, no. 1 (2020): 86–94. http://dx.doi.org/10.36871/hon.202001011.

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The article is devoted to the Camille Saint-Saëns ballet Javotte. This ballet is considered in the context of the development of the French choreographic theater of the late XIXth century. The author briefly reviews the history of the productions of Javotte in different cities (Lyon, Royan, Paris) and specifies the information about the authors of the choreography in each version. Based on critical responses related to performances at the turn of the century, it is proved that the tradition of playing male roles by travesty dancers was not common even at that time. The performance of the role of Jean in the ballet Javotte by male dancer confirms this thesis (Lyon, 1896 — Jean Soyer de Tondeur; Paris, 1909 — Léo Staats). It is concluded that the plot of the ballet continues the tradition of the comic ballet, while musically (along with many scores of other French ballets) it starts a series of ballets of the XXth century, striving for miniaturization and unity of musical development. The article uses a rare graphic material that visualizes the production of Javotte.
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Sarde, Michèle. "French Feminism in the XIXth CenturyMoses, Claire Goldberg. French Feminism in the XIXth Century. Albany: State University of New York Press, 1984." Contemporary French Civilization 11, no. 1 (October 1987): 118–20. http://dx.doi.org/10.3828/cfc.1987.11.1.015.

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Minister, Stephen. "Twentieth-Century French Philosophy." International Philosophical Quarterly 47, no. 4 (2007): 484–86. http://dx.doi.org/10.5840/ipq200747410.

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Aylesworth, Gary E. "Twentieth-Century French Philosophy." Teaching Philosophy 20, no. 4 (1997): 421–24. http://dx.doi.org/10.5840/teachphil199720448.

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Dissertations / Theses on the topic "French philosophy of the XIXth century"

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Hacques, Romain. "L'exigence métaphysique du corps-propre dans la philosophie « française » (1860-1940)." Electronic Thesis or Diss., Lyon, École normale supérieure, 2024. http://www.theses.fr/2024ENSL0073.

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Ce travail de thèse entend montrer que le concept de corps-propre, tel qu'il apparaît dans les années 1940, s'inscrit dans une longue histoire de la métaphysique au XIXe siècle. Plus précisément, dans les années 1940, la phénoménologie développe un concept de corps propre, qui est un possible parmi plusieurs autres. Cette diversité de concepts possibles de corps propre traduit diverses orientations métaphysiques (animistes, spiritualistes et vitalistes). La place du corps se révèle alors être centrale dans les débats métaphysiques à partir de la seconde moitié du XIXe siècle, lesquels se nouent entre les philosophes et les scientifiques, les médecins et les psychiatres. A cet égard, nous repartons du courant spiritualiste français, lequel assume une perspective métaphysique forte, qui nous permettra d'interroger la manière dont se construit un champ de débat dans la France de la deuxième moitié du XIXe siècle jusqu'au début du XXe siècle. Ce travail répond à trois enjeux méthodologiques : Il permet de montrer l'importance des questionnements métaphysiques dans l'articulation des différentes disciplines (philosophie, médecine, aliénisme), mais aussi à l'intérieur du champ philosophique. Cette perspective, permet d'essayer de thématiser une histoire de la discussion entre philosophie et science, dans une perspective inspirée de Canguilhem. Ce travail permet de montrer l'importance des relectures de la métaphysique classique dans les débats autour du corps-propre, notamment en thématisant l'articulation problématique de plusieurs figures. En interrogeant l'articulation de la métaphysique classique (Malebranche, Spinoza, ou Leibniz) avec d'autres figures métaphysiques, en particulier celle de Maine de Biran, on montre le rôle des figures dans la construction d'un débat transdisciplinaire. Enfin, ce travail permet de s'interroger sur la pluralité des concepts possibles de corps, et sur les enjeux de leur réminiscence par le travail historique. Il s'agit moins en effet de tracer une genèse linéaire du concept de corps-propre, que de s'interroger sur la fécondité métaphysique de ces concepts et les raisons de leur occultation. Bien plus encore, c'est l'effet-retour sur des auteurs ou catégories historiographiques que ce travail permet de relire sous une nouvelle perspective, qui nous semble important. En effet on montrera qu'il est possible de réintégrer la phénoménologie dans une histoire de la métaphysique et d'interroger les résurgences du spiritualisme dans la philosophie contemporaine, mais aussi de redéfinir le spiritualisme depuis ses interactions avec les sciences positives. À cette fin, on proposera d'étudier dans une première partie les débats métaphysiques internes au courant spiritualiste, avant de s'interroger sur l'articulation entre métaphysique et clinique à la charnière du XXe siècle, pour envisager dans un troisième moment l'apparition d'une pluralité de métaphysiques possibles dans les années 1930, solidaires d'une redécouverte de la philosophie biranienne
The aim of this thesis is to show that the concept of the self-body, as it emerged in the 1940s, is part of a long history of metaphysics in the 19th century. More precisely, the concept of self-body developped by phenomenology is one possible concept among several others. This diversity of possible concepts of the self-body reflects various metaphysical orientations (animist, spiritualist and vitalist). From the second half of the 19th century onwards, the place of the body was central to metaphysical debates between philosophers and scientists, doctors and psychiatrists. In this respect, we take as our starting point the French spiritualist movement, which assumes a strong metaphysical perspective, enabling us to examine the way in which a field of debate is constructed in France from the second half of the 19th century to the beginning of the 20th century. This work meets three methodological challenges: It shows the importance of metaphysical questioning in the articulation of different disciplines (philosophy, medicine, alienism), but also within the philosophical field. From this perspective, we can attempt to thematize a history of discussion between philosophy and science, from a perspective inspired by Canguilhem. This work shows the importance of rereadings of classical metaphysics in debates on the body as a subject, notably by thematizing the problematic articulation of several figures. By questioning the articulation of classical metaphysics (Malebranche, Spinoza or Leibniz) with other metaphysical figures, in particular Maine de Biran, we show the role of figures in the construction of a transdisciplinary debate. Finally, this work allows us to examine the plurality of possible concepts of the body, and the issues involved in recalling them through historical work. It's not so much a question of tracing a linear genesis of the concept of the body as it is of questioning the metaphysical fecundity of these concepts. It enables a return effect on authors and historiographical categories in order to re-read them from a new perspective. We will show that it is possible to reintegrate phenomenology into a history of metaphysics and to question the resurgence of spiritualism in contemporary philosophy, but also to redefine spiritualism from its interactions with the positive sciences. To this end, the first part of the paper examines the metaphysical debates within the spiritualist movement, before looking at the articulation between metaphysics and clinic at the turn of the 20th century. The third part considers the emergence of a plurality of possible metaphysics in the 1930s, linked to a rediscovery of Biranian philosophy
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Borilot, Vanessa. "Feminine strategies of resistance comparative study of two XIXth century French literary pieces and two XXth century French Caribbean writings /." Access to citation, abstract and download form provided by ProQuest Information and Learning Company; downloadable PDF file, 111 p, 2009. http://proquest.umi.com/pqdweb?did=1885467531&sid=2&Fmt=2&clientId=8331&RQT=309&VName=PQD.

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Pasquiet-Briand, Tanguy. "La réception de la Constitution anglaise en France au XIXème siècle. Une étude du droit politique français." Thesis, Paris 2, 2015. http://www.theses.fr/2015PA020028.

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Le modèle réformiste de la Constitution de l’Angleterre a intellectuellement dominé la France du XIXe siècle. Synthèse des aspirations françaises visant la stabilité politique, cette représentation mêle un historicisme de l’accomplissement libéral du gouvernement représentatif et une adhésion à la légitimation coutumière de l’innovation. Elle procède d’un jeu de projections contradictoires sur la Constitution anglaise. D’une part, les libéraux romantiques identifient dans ses institutions, les conditions propres à préserver l’individu des abus du pouvoir et à permettre le développement de la démocratie. D’autre part, les traditionalistes perçoivent dans la continuité historique de l’Angleterre, les bienfaits structurants de la hiérarchie sociale et de la liberté aristocratique. Plus particulièrement, les Doctrinaires décèlent, dans la morphologie civilisationnelle de l’Angleterre, une société déployant la liberté dans l’ordre. C’est dans le parlementarisme, produit historique de l’évolution institutionnelle anglaise, que la doctrine politique finit par identifier le régime politique susceptible de clore les tensions révolutionnaires françaises. Pensé comme une matrice libératrice des énergies individuelles et conservatrice de l’ordre politique et social, il dépossède le chef de l’Etat de son pouvoir personnel, dans la mesure où il le rend irresponsable. En outre, il consacre le règne de l’opinion publique par la prédominance de la chambre élective et par la reconnaissance de la responsabilité politique des ministres. Enfin, il encadre l’action politique par les usages historiques hérités de la monarchie représentative. Fondé sur un projet politique, le parlementarisme français donne corps à une philosophie prudentielle du droit constitutionnel. Celle-ci conçoit la constitution comme un cadre institutionnel au sein duquel l’agir politique doit pouvoir adapter la société à son stade de développement historique. Le laconisme des Lois constitutionnelles de la Troisième République témoigne de l’enracinement de ce réformisme constitutionnel. Plus qu’un compromis politique de circonstances, il cristallise en effet une politique constitutionnelle libérale et conservatrice. Ce travail entend montrer qu’elle résulte de la modélisation française de la Constitution anglaise au XIXe siècle
The reformist model of the English Constitution was intellectually predominant in nineteenth century France. As a synthesis of French yearnings for political stability, this representation historicises the liberal achievement of representative government and endorses the legitimacy of innovation through custom. It results from contradictory visualisations of the English Constitution. On the one hand, romantic liberals identify in its institutions the necessary elements to protect individuals from abuses of power and to allow the development of democracy. On the other hand, traditionalists perceive in England’s historical continuity the structuring benefits of social hierarchy and aristocratic freedom. More particularly, French Doctrinaires see through the morphology of the English civilization a society that secures freedom within order. French thinkers recognise in parliamentarism, as a product of England’s institutional evolution, the political regime capable of putting an end to French revolutionary tensions. As a mould that both liberates the energies of individuals and protects the political and social order, it renders the Head of State irresponsible and thus strips him of personal powers. Furthermore, it establishes the reign of public opinion through the superiority of the elected chamber and the recognition of government responsibility. Finally, it disciplines political action through the historical practices inherited from representative monarchy. Based on a political project, parliamentary government in France gives substance to a prudential philosophy of constitutional law. This philosophy views the constitution as an institutional framework within which political action must be able to adapt society to its historical phase of development. The laconism of the constitutional laws of the Third Republic reflects this constitutional reformism. Rather than a circumstantial political compromise, it crystallizes a liberal and conservative constitutional policy. The present study aims to show that it is the result of how the English Constitution has been modeled in France during the nineteenth century
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McRae, A. "The useful journey : Travellers through life in eighteenth-century French and English fiction." Thesis, University of Reading, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.373763.

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Makin, William Edward Anselm. "The philosophy of Pierre Gassendi : science and belief in seventeenth-century Paris and Provence." Thesis, n.p, 1985. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.245767.

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Wardle, Nancy E. "Representations of African identity in nineteenth and twentieth century Francophone literature." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1180554301.

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Dicks, Henry. "Being and earth : an ecological criticism of late twentieth-century French thought." Thesis, University of Oxford, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669967.

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Hickmott, Sarah. "(En) Corps Sonore : towards a feminist ethics of the 'idea' of music in recent French thought." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:eb562d0f-e9be-40f4-b0a3-9fa6da0a3136.

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This thesis explores the way music is characterized, used, or accounted for in recent (post-1968) French thought, focusing in particular on the work of Jean-Luc Nancy, Philippe Lacoue-Labarthe, and Alain Badiou. In spite of the differences in their philosophical-theoretical positions, all of these writers invoke music - both directly and indirectly - to negotiate their relationship to ontological, political, ethical and aesthetic concerns, particularly in terms of how it relates to the (im)possibility of a subject, the condition of truth, and the role of philosophical thought itself. The thesis situates these texts in a longer genealogy of musico-philosophical interactions and also brings them into dialogue with recent musicological approaches, thus showing how an inherited idea of what music 'is' is often assumed rather than critically re-evaluated. In short, by tracing the musical-transcendental baggage of an inherited metaphysical conception of music - one which often understands music in close relation to the feminine, (sexual) excess, and the beyond of language and/or the symbolic - the thesis shows that though music is instrumentalized by progressive thinkers as a way of shifting theoretical/philosophical paradigms, it nonetheless does so in a way that has a strong sense of continuity with previous thinking on music. Secondly, the thesis highlights the way in which music in its metaphysical-ontological guise is often conceived as synonymous with Western high art classical music (which is itself constructed as absolute and transcendent, and ontologically independent of its means of (re)production or context) whilst non-literate, popular, folk and world musics - on the occasions that they are considered and not simply ignored or denigrated - are notably considered almost exclusively in terms of their social-cultural or technological contexts. Finally, the thesis demonstrates that much of this takes place through a simultaneous instrumentalization of gender as an organisational category for philosophy, and one which all too often has the consequence of sending women - along with music - to the beyond of pre-, inter-, or post-signification.
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McLennan, Matthew. "Wild Normativity: Lyotard's Search for an Ethical Antihumanism." Thesis, Université d'Ottawa / University of Ottawa, 2011. http://hdl.handle.net/10393/20224.

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In spite of its thematic and stylistic heterogeneity, Jean-François Lyotard’s corpus may be plausibly interpreted as, by and large, an attempt to grapple with the following problem set: a) In general: if we reject all transcendent/systematic philosophical frameworks, can we consistently make normative claims? Can we ground them in any way? Do we need to? b) In particular: if we reject the philosophical framework of humanism, what does this mean for ethics and/or politics? Can one be an antihumanist without abandoning ethics? The basic issue is over the titular possibility of a “wild normativity” – that is, a normativity that does not derive its force from any kind of transcendent guarantor. As I reconstruct him, Lyotard begins from a methodological rejection of transcendent guarantors in general; this plays itself out in particular terms as a rejection of humanism. Thus, beginning from a thought not of universality and totality but of singularity and difference, and wishing at a certain point in his career to ensure that the problem of justice stays firmly on the agenda, Lyotard gives us to think the very possibility of an ethical antihumanism. My dissertation is both an interpretation of Lyotard’s work as it unfolds in time, as well as a contribution to thinking through the general-particular problem set that I argue is at play in his work.
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Hurtado, Peggy Lyne. "The philosophy of William James as related to Charles Renouvier, Henri Bergson, Maurice Blondel and Emile Boutroux." PDXScholar, 1987. https://pdxscholar.library.pdx.edu/open_access_etds/3713.

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This thesis argues two issues: William James' philosophy was-to a great extent derived from his interaction with the French philosophers, Charles Renouvier, Henri Bergson, Maurice Blondel and Emile Boutroux. Correlative to the fact that these five figures have an intellectual relationship with one another, I also argue that in order to understand James, he must be placed within the context of these relations. These five philosophers, as a group, can be clearly seen and understood in the context of an identifiable movement. Each one was a part of a whole reality with their own slightly different perspectives. However, the context that I present reveals the motivating factors of this movement towards a philosophy of action. This is not to say that there was one defined philosophy of action. Each contributed to the conception of a philosophy of action by their response to the same dilemmas of their time.
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Books on the topic "French philosophy of the XIXth century"

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Phillips, Griffiths A., and Engel Pascal 1954-, eds. Contemporary French philosophy. Cambridge [Cambridgeshire]: Cambridge University Press, 1987.

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Neto, José R. Maia. Academic Skepticism in Seventeenth-Century French Philosophy. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-07359-0.

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Luc, Foisneau, ed. The dictionary of seventeenth-century French philosophers. London: Thoemmes Continuum, 2008.

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Bataille, Georges. Georges Bataille: Essential writings. Edited by Richardson Michael 1953-. London: SAGE Publications, 1998.

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Foucault, Michel. Ethics: Subjectivity and truth. New York: New Press, 1997.

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Foucault, Michel. The essential works of Foucault, 1954-1984. New York: New Press, 1997.

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Rabinow, Paul. French Modern: Norms and forms of the social environment. Chicago: University of Chicago Press, 1995.

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1948-, Kunneman Harry, and Vries Hent de, eds. Enlightenments: Encounters between critical theory and contemporary French thought. Kampen, The Netherlands: Kok Pharos Pub. House, 1993.

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1937-, Janicaud Dominique, ed. Phenomenology and the "theological turn": The French debate. New York: Fordham University Press, 2000.

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1948-, Johnson Galen A., and Smith Michael B. 1940-, eds. The Merleau-Ponty aesthetics reader: Philosophy and painting. Evanston, Ill: Northwestern University Press, 1993.

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Book chapters on the topic "French philosophy of the XIXth century"

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Charbit, Yves. "From Malthusianism to Populationism: The French Liberal Economists (1840–1870)." In Economic, Social and Demographic Thought in the XIXth Century, 51–92. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-1-4020-9960-1_3.

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Cohen-Tannoudji, Gilles. "Philosophy and 20th Century Physics." In French Studies In The Philosophy Of Science, 115–40. Dordrecht: Springer Netherlands, 2009. http://dx.doi.org/10.1007/978-1-4020-9368-5_5.

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Jennings, Jeremy. "French Political Thought in the Twentieth Century." In The Routledge Companion to Social and Political Philosophy, 167–77. 2nd ed. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003411598-17.

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Flynn, Thomas R. "The Religious (Re)Turn in Recent French Philosophy." In Philosophy of Religion for a New Century, 173–86. Dordrecht: Springer Netherlands, 2004. http://dx.doi.org/10.1007/978-1-4020-2074-2_11.

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Neto, José R. Maia. "Introduction." In Academic Skepticism in Seventeenth-Century French Philosophy, 1–9. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-07359-0_1.

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Neto, José R. Maia. "Charron’s Academic Skeptical Wisdom." In Academic Skepticism in Seventeenth-Century French Philosophy, 11–43. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-07359-0_2.

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Neto, José R. Maia. "Gassendi’s Attack on Dogmatic Science." In Academic Skepticism in Seventeenth-Century French Philosophy, 45–65. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-07359-0_3.

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Neto, José R. Maia. "La Mothe Le Vayer’s Attack on Opinion and Superstition." In Academic Skepticism in Seventeenth-Century French Philosophy, 67–96. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-07359-0_4.

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Neto, José R. Maia. "Descartes’s Rehabilitation of Science." In Academic Skepticism in Seventeenth-Century French Philosophy, 97–125. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-07359-0_5.

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Neto, José R. Maia. "Pascal’s Rehabilitation of Christian Faith." In Academic Skepticism in Seventeenth-Century French Philosophy, 127–42. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-07359-0_6.

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Conference papers on the topic "French philosophy of the XIXth century"

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Martynova, Daria. "Serpentinisme in French Art of the Second Half of the XIXth Century." In 4th International Conference on Art Studies: Science, Experience, Education (ICASSEE 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200907.009.

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Голубков, Андрей Васильевич. "Французские теоретики классицизма 1670-Х гг.: Рационализм VS идеализм." In Գրական ուղղությունները և դպրոցները համաշխարհային դասական գրականության և ազգային գրականությունների համատեքստում, 52–71. ՀՀ ԳԱԱ Մ․ Աբեղյանի անվան գրականության ինստիտուտ, 2024. https://doi.org/10.54503/978-5-8080-1557-9-52.

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This article is devoted to the analysis of several significant texts of French aesthetic thought of the 1670s, in which the corpus of ideas that received the designation of “Classicism” in the middle of the XIXth century was embodied: “Les entretiensd’Ariste et d’Eugène” by Dominique Bouhours, 1671; “L’art poétique” by Nicolas Boileau- Despréaux, 1674; “Les réflexionssur la poétique de ce temps et sur les ouvrages des poètesanciens et modernes” by René Rapin, 1674; “Traité du poëmeépique” by René Le Bossu, 1675; etc.). The selected works created in the era of the so-called “Classicism of Louis XIV” largely inherit the concepts developed in line with the “Classicism of Richelieu” (1620–1640s, Jean Chapelain, Abbot d'Aubignac, Claude de Vaugelas).
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Степанов, И. В. "Criticism of the Imperial Worldview in the Post-Positivist and PostStructuralist Philosophy of the XX Century." In Конференция памяти профессора С.Б. Семёнова ИССЛЕДОВАНИЯ ЗАРУБЕЖНОЙ ИСТОРИИ. Crossref, 2023. http://dx.doi.org/10.55000/semconf.2023.3.3.034.

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Двумя ведущими направлениями западной философии второй половины XX – начала XXI в. выступают постпозитивизм и постструктурализм. В рамках постструктурализма по сей день достаточно популярной остается концепция французских философов Жиля Делёза и Феликса Гваттари о различиях философии и религии. Они объясняют данное различие через противопоставление имперского и полисного способов организации социально-политического пространства. При этом четкой демаркации между философией и религией не проводится. Религия выступает одновременно и как равноправный конкурент философии, и как «предфилософия». Тем самым ей приписывается более низкий статус среди видов культурной деятельности по сравнению с философией. Соответственно, и оценка имперского способа организации пространства отличается двойственностью и противоречивостью. С одной стороны, империя выступает альтернативой полису, с другой стороны, все же следует предпочесть полис с его свободой мышления и демократическими политическими институтами. Основоположник постпозитивизма Карл Раймонд Поппер является автором концепций открытого общества и антиисторицизма. Под историцизмом Поппер понимает попытки научного обоснования закономерностей в развитии общества, опираясь на опыт прошлого. Такие попытки, согласно Попперу, не могут быть фальсифицированы, то есть опровергнуты эксперементально, а следовательно, носят ненаучный характер. Англо-австрийский философ усматривает прямую связь между имперским социально-политическим универсализмом, историцизмом и тоталитаризмом. При этом Поппер игнорирует тот факт, что предложенная им самим концепция открытого общества так же не может быть фальсифицирована, следовательно, не соответствует им же самим введенному критерию научности. The two leading trends of Western philosophy of the second half of the XXth – early XXIth century are postpositivism and poststructuralism. Within the framework of poststructuralism, the concept of the French philosophers Gilles Deleuze and Felix Guattari about the differences between philosophy and religion remains quite popular to this day. Deleuze and Guattari explain this difference through the opposition of imperial and polis ways of organizing socio-political space. At the same time, there is no clear demarcation between philosophy and religion. Religion acts both as an equal competitor to philosophy and as "pre-philosophy". Thus, it is attributed a lower status among the types of cultural activities, compared with philosophy. Accordingly, the assessment of the imperial way of organizing space is characterized by duality and inconsistency. On the one hand, the empire is an alternative to the policy, on the other hand, one should still prefer the policy with its freedom of thought and democratic political institutes. The founder of postpositivism, Karl Raymond Popper, is the author of the concepts of open society and anti-historicism. By historicism, Popper understands attempts to scientifically substantiate patterns in the development of society, based on the experience of the past. Such attempts, according to Popper, cannot be falsified, that is, refuted, and, therefore, are not scientific in nature. The Anglo-Austrian philosopher sees a direct connection between imperial socio-political universalism, historicism and totalitarianism. At the same time, Popper ignores the fact that the concept of an open society proposed by himself cannot also be falsified, and therefore does not correspond to the criterion of scientific character introduced by himself.
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Макарьев, И. В. "Friedrich Schlegel's understanding of history in the context of the philosophy of history of the XX – early XXI centuries." In Современное социально-гуманитарное образование: векторы развития в год науки и технологий: материалы VI международной конференции (г. Москва, МПГУ, 22–23 апреля 2021 г.). Crossref, 2021. http://dx.doi.org/10.37492/etno.2021.83.19.061.

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в философии истории ХХ в. можно выделить двоякую тенденцию. С одной стороны, классическая философия истории подвергается радикальной критике (в немецкой философской герменевтике, французском структурализме и постструктурализме, англоязычной аналитической философии), а с другой стороны, она продолжается и развивается в различных концепциях и теориях («столкновение цивилизаций» С. Хантингтона, «конец истории» Ф. Фукуямы). Такая двойственность (критика философии истории и ее развитие) не является характеристикой только нашей современности. Выдающийся немецкий филолог и философ Фридрих Шлегель (1772–1829) в ситуации философской революции рубежа XVIII–XIX вв. постарался соединить эти две позиции в одну, что и стало предметом анализа автора статьи. in the philosophy of the history of the twentieth century, a twofold tendency can be distinguished. On the one hand, the classical philosophy of history is subjected to radical criticism (in German philosophical hermeneutics, French structuralism and poststructuralism, English-speaking analytical philosophy), and on the other hand, it continues and develops in various concepts and theories (S. Huntington's "clash of civilizations", "end of history" F. Fukuyama). Such duality (criticism of the philosophy of history and its development) is not a characteristic only of our modernity. The outstanding German philologist and philosopher Friedrich Schlegel (1772–1829), in the situation of the philosophical revolution at the turn of the 18th–19th centuries, tried to combine these two positions into one, , which became the subject of the analysis of the author of the article.
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Seican, Valeria. "From musical journalism to musicological criticism." In Probleme metodico-didactice și de asigurare a calității în învăţământul artistic superior, 58–64. Academy of Music, Theatre and Fine Arts, Republic of Moldova, 2024. https://doi.org/10.55383/pacias2023.07.

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Since the crystallization of the matter of music criticism, which occurs in the English, German, and French artistic academic environment, at the confluence between musicology and publicity, with the explosion of the press, from the 19th century and especially of journalism, to this day, the musical phenomenon continues to impose the need for its explanation, misinterpretation through all the channels of public communication. The musical specificity concentrated in content and vocabulary, in the publicity genres to be attacked by the novice musicologists, is in interconnection with the procedures confirmed in a science parallel to musicology, but which dominates and interferes with all the modern human existential sectors –marketing. Excessive freedom annihilates, abolishes any rule, but we know that a professional, valid speech must correspond to some clear, accepted and observed rules. One way to follow would be the strategy of apparent conversion into the modernity without rules, but with an even more strict consistency in following the rules imposed and verified in time from musicology, journalism, philosophy.
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Trebežnik, Luka. "Christianity as a constant process of atheization." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_07.

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In his Deconstruction of Christianity, the contemporary French philosopher Jean-Luc Nancy described Christianity as “the exit from religion and the expansion of the atheist world”. Inspired by this assertion, we will reassess the traces of atheism in Christianity and its secular supplements. We will examine the broad context of Christianity and some seemingly external factors such as the Enlightenment and the development of science. Several features of Christianity, such as the emphasis on spirituality, individual faith, and the deinstitutionalization of religious experience, have prepared the ground for the rise of atheism. First, Christianity, most clearly in the Protestant denominations, places great emphasis on the inner spiritual experience of the believer, the conscience as the inner presence of God. The subjective personal relationship with God and the indwelling of the Holy Spirit are central tenets of Christian theology. However, this emphasis on individual, private spirituality can inadvertently lead to a devaluation of external religious structures and communal rituals and even pave the way for atheistic isolation. Moreover, throughout its history, Christianity has repeatedly produced its own critics, movements that have challenged institutional authority and hierarchical structures within the church. From the Hussites to the Protestant Reformation to today's movements advocating spiritual autonomy, the goal has always been to decentralize religious authority, separate it from worldly powers (secularization) and empower individual believers. While this deinstitutionalization is certainly meant to promote a more authentic and personal faith that is closer to God's will, it can also create room for doubt and scepticism, which in turn can lead to atheism. Furthermore, Christianity has grappled more than other religions with the tension between faith and reason, two completely different areas of our relationship with reality and the world. This relationship has completely changed with advances in science and philosophy, as traditional religious doctrines and supernatural explanations are increasingly challenged and even rendered obsolete. The struggle to reconcile faith and reason has led some people to the practical solution of rejecting religious faith altogether in favour of a purely secular worldview. We should also mention that even the pervasive influence of Christianity on Western culture may have inadvertently facilitated its own decline. Because Christianity is deeply embedded in societal norms, people who have grown up in Christian cultures may take their faith for granted, not as something out of the ordinary, but as something normal, leading to complacency or indifference toward religious beliefs. Over time, this cultural familiarity with Christianity can erode the foundations of religious belief and eventually contribute to the rise of atheism. Given this internal dynamic, it is clear that Christianity itself has played a crucial role in its own atheization. This paper will highlight some of the key features of Christian atheism and one of its most notorious examples, socialist atheization.
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