Relevant bibliographies by topics / Jacques Philosophy

Academic literature on the topic 'Jacques Philosophy'

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Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Jacques Philosophy"

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McCool, Gerald A. "Jacques Maritain." International Philosophical Quarterly 39, no. 1 (1999): 102–3. http://dx.doi.org/10.5840/ipq199939173.

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Mandel, Ross. "Margins of Philosophy. By Jacques Derrida." Modern Schoolman 62, no. 3 (1985): 203–5. http://dx.doi.org/10.5840/schoolman198562329.

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Monzani, Pierre. "À Jacques Roger." Revue de Synthèse 111, no. 1-2 (January 1990): 1–2. http://dx.doi.org/10.1007/bf03181026.

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Feldstein, Richard, and Ellie Ragland-Sullivan. "Jacques Lacan and the Philosophy of Psychoanalysis." SubStance 16, no. 3 (1987): 88. http://dx.doi.org/10.2307/3685203.

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Evink, C. E. "Jacques Derrida and the Faith in Philosophy." Southern Journal of Philosophy 42, no. 3 (September 2004): 313–31. http://dx.doi.org/10.1111/j.2041-6962.2004.tb01935.x.

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Bouveresse, Jacques, and Hilary Putnam. "A Conversation between Jacques Bouveresse and Hilary Putnam." Monist 103, no. 4 (September 15, 2020): 481–92. http://dx.doi.org/10.1093/monist/onaa019.

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Abstract The following interview took place between Jacques Bouveresse and Hilary Putnam on May 11, 2001 in Paris at the Collège de France. Sandra Laugier was present, preserved the transcription, and proposed that we publish the text here. It was translated into English by Marie Kerguelen Feldblyum LeBlevennec and lightly edited by Jacques Bouveresse, Juliet Floyd, and Sandra Laugier. Themes covered in the interview include the question of Wittgenstein’s importance in contemporary philosophy, Putnam’s development with respect to realism, especially in philosophy of mathematics, and the differences and motivations for realism in mathematics, physics, and ethics. The editors thank Marie Kerguelen Feldblyum LeBlevennec for her translation, and Jacques Bouveresse, Mario De Caro, and Sandra Laugier for permission to publish this transcription.
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Wilson, Catherine E. "Jacques Maritain and Eduardo Frei Montalva." Journal of Interdisciplinary Studies 21, no. 1 (2009): 83–105. http://dx.doi.org/10.5840/jis2009211/25.

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Eduardo Frei Montalva, co-founder of the Christian Democratic Party and President of Chile, represented for Jacques Maritain, French neo-Thomist philosopher, an example of prophetic leadership in contemporary times. According to Maritain, modem democracy could not survive without a profound spiritual revolution of political leadership--the "prophetic factor" of democracy--which he observed in Frei as a public official, senator, and ultimately the Presient of the Republic of Chile (1964-1970). Under his famed "Revolution in Liberty," Frei endeavored to meld socio-economic reforms with an effort to build a more participatory democratic culture in his native land. Guided by Maritain's political philosophy, Frei's initiatives set into motion the possibility of a "third way" of politics in the Southern hemisphere. In the end, this revolution ended in political disappointment due to economic stagnation, social disruption, political infighting, and the impractical idealism of Christian democracy itself.
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Lemos, Ramon M. "Jean-Jacques Rousseau." Teaching Philosophy 8, no. 1 (1985): 68–69. http://dx.doi.org/10.5840/teachphil19858115.

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Basile, Jonathan. "Jacques Derrida, Life Death." Philosophy Today 65, no. 2 (2021): 409–15. http://dx.doi.org/10.5840/philtoday2021652393.

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Basset, Guy. "Jacques Rivelaygue (1936-1990)." Les Études philosophiques 73, no. 2 (2005): 267. http://dx.doi.org/10.3917/leph.052.0267.

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Dissertations / Theses on the topic "Jacques Philosophy"

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Donvez, Brigitte. "Traduction et traductibilité chez Jacques Derrida." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0005/MQ36684.pdf.

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Loewen, Nathan Robert. "Rethinking evil with Jacques Derrida." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66701.

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Evil is an excellent point of departure for exploring the relationship between Jacques Derrida's work and the philosophy of religion. This has not been the explicit focus of any published study on Derrida (1930-2004) thus far. This study explains how central themes in Derrida's writings can open new approaches to the problem of evil. In 1987, David O'Connor realized that the discourse of Anglo-American philosophy of religion had come to an impasse on the problem of evil. In 1998, O'Connor declared a détente between philosophy and theism on the topic. This much was already explained by the French philosopher Henry Duméry in 1968. The appeal to Derrida's writings does not provide the missing master key to this situation. However, the challenges Derrida sets forward for Western philosophy may also be taken as fundamental challenges resting within the structure of evil itself. The upshot not only challenges theism; it also knocks down arguments against theism. The study's first chapter reviews the debate on evil within the philosophy of religion as challenges to theism's credibility. These are the logical (Pike 1963), evidential (Rowe 1979), and probabilistic (Draper 1989) arguments from evil. Chapters two to six outline Derrida's basic concepts and then elaborate how they substantially challenge the prevailing presumptions about the problem of evil. The results from this investigation establish an original application of Derrida's thought relevant to theodicy and the problem of evil. Chapter seven finally summarizes how the problem of evil is to be reconsidered vis-à-vis Derrida's writings.
Le problème du mal est un excellent point de départ pour exposer le rapport entre Jacques Derrida et la philosophie de la religion. Jusqu'ici, pareille approche n'a été entreprise par aucune recherche sur la pensée de Derrida (1930-2004). La présente étude expose comment des thèmes au centre de l'œuvre de Derrida peuvent ouvrir de nouvelles voies dans le traitement de ce problème. En 1987, David O'Connor prenait acte que le discours utilisé dans la philosophie anglo-américaine de la religion était dans l'impasse relativement au problème du mal, et en 1998, il proposait une trève entre la philosophie et le théisme sur cette question. Tout cela avait été constaté et proposé déjà en 1978 par le philosophe français Henry Duméry. L'analyse de l'œuvre de Derrida présentée dans cette étude ne fournit aucunement la solution manquante. En revanche, les défis que représente Derrida pour la philosophie occidentale peuvent être considérés également comme des défis fondamentaux posés par la structure même du mal, avec pour résultat que non seulement le théisme est critiqué, mais tout autant les arguments opposés à celui-ci.Suite à l'exposé du débat sur la question du mal et le rejet de la crédibilité du théisme en philosophie de la religion notamment de la part des approches dites 'logique' (Pike 1963), 'évidentielle' (Rowe 1979), et 'probabiliste' (Draper 1989), les chapitres deux à six présentent des concepts de base élaborés par Derrida et expliquent dans quelle mesure ces concepts mettent en question les opinions principales sur le problème du mal présentées au chapitre premier. Le septième et dernier chapitre montre également toute l'originalité de la pensée de Derrida concernant la théodicée et la question du mal.
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Johnson, Christopher Mark. "System and writings in the philosophy of Jacques Derrida." Thesis, University of Cambridge, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.316730.

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Cheng, Jie-wei. "The Chinese connection : Jacques Derrida and Chinese thought." Thesis, University of Nottingham, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385945.

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Eyers, Tom. "Jacques Lacan and the concept of the 'real'." Thesis, Kingston University, 2011. http://eprints.kingston.ac.uk/22969/.

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This thesis proposes a new philosophical reading of the work of the French psychoanalyst Jacques Lacan. In particular, it is argued that it is Lacan's concept of the 'Real', one ofhis three registers of the Real, Symbolic and the Imaginary, that provides the crucial conceptual horizon for La can' s work, early and late, against those who would locate the emergence of the centrality of the Real only late in Lacan's teaching. The thesis sets out to establish the conceptual genesis and multiple instantiations of the concept of the Real in both Lacan's articles and seminars, arguing that, far from being a hypostatized 'outside' to the Symbolic and Imaginary, the Real is to be understood as immanent to both. Further, Lacan's theory of language is highlighted as revealing the particularity of the Real, especially through the concept of the material signifier. In developing a novel typology of the 'signifier-in-relation' and the 'signifier-in-isolation', the thesis underscores the singularity of Lacan's theory of language and its transcendence of its roots in Saussure's linguistics. Finally, the Real is shown to have a central pertinence to the novel theory of the body proposed in Lacan' s final seminars, a theory of the body that is itself shown to be intimately connected to Lacan' s theory of language, and to his revision of Freud's theories of primary narcissism.
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Beaudoin, Simon. "Dépouillement et identité chez Jacques et Ricoeur : étude comparative." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0015/MQ48131.pdf.

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Garrard, Graeme. "Maistre, judge of Jean-Jacques : an examination of the relationship between Jean-Jacques Rousseau, Joseph de Maistre, and the French Enlightenment." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.295809.

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Grabetz, Joseph M. "The characteristics of democracy in the political philosophy of Jacques Maritain." Thesis, University of Ottawa (Canada), 1985. http://hdl.handle.net/10393/4850.

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Senatore, Mauro. "Positing and iterability : Jacques Derrida's thought of the performative." Thesis, Kingston University, 2012. http://eprints.kingston.ac.uk/26279/.

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In Memoires for Paul de Man (1986) Derrida acknowledges the urgency, for any rigorous deconstruction, of closely confronting Austin's notion of the performative. This study aims to countersign Derrida' s acknowledgement by elaborating a certain deconstructive tradition of thinking the performativity of the performative and, thus, of retracing the performative (as auto-performative) back to the modem philosophical tradition of (self- )positing. In particular, it focuses on Derrida's thought of the iterability of the (auto-)performative, as the speech act of self-positing. The chapters investigate Derrida's elaboration of the notion of positing by bringing to light his engagement with a certain French and continental tradition of the Hegelian concepts of recognition and mastery, as they are exposed in the Phenomenology's chapter on self-consciousness. My argument is that Derrida understands positing as always caught up in a struggle for recognition, what he calls war in the infinite and among finite ipseities (drawing on Lévinas's concept of war), as the self's positing itself as such or imposing itself and, thus, as making itself recognized, mastery, ipseity, etc. This positing always admits iterability (or, enforceability, as Derrida will suggest, for instance, in 'A Number of Yes' or in 'Force of Law') to the extent that it calls for repetition. It originally allows the movement that replaces and supplements it (the very concept of différance) by granting to it the possibility of repetition. This movement is understood by Derrida as the text of the recognition that the self posits or gives to itself and, therefore, as the text that the self writes or posts to itself. In fact, this text accounts for the slave or the representative of self-positing, for those who have given up the desire for recognition, but also for the other to come, for the absolutely other, for the unconditioned risk of death or non-sense. As I will attempt to demonstrate by following Derrida's reading of the master/slave dialectic and of its tradition, he understands the relation between the master and the slave as the structural relation between positing and iterability. It is from this perspective that I propose looking at Derrida's elaboration of the performative as the speech act of (self- )positing, mastery and ipseity. It can be described as the engagement that the self takes with itself, as the act of faith toward the representative, as the appeal for credit and preservation addressed to others. Therefore, as Derrida suggests, it is always threatening or making itself fear by necessarily admitting its enforceability.
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Howell, C. A. "Secular faith and the democratic charter in Jacques Maritain's political philosophy." Thesis, University of Reading, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.372660.

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Books on the topic "Jacques Philosophy"

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Jacques Rancie re. Cambridge, UK: Polity, 2010.

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Hobson, Marian. Jacques Derrida. London: Taylor & Francis Inc, 2004.

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Márcio Peter de Souza Leite. Jacques Lacan. São Paulo: Editora Brasiliense, 1985.

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Kimmerle, Heinz. Jacques Derrida interkulturell gelesen. Nordhausen: Traugott Bautz, 2005.

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Champagne, Roland A. Jacques Derrida. New York, USA: Twayne Publishers, 1995.

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Jacques Derridas praktische Philosophie. München: W. Fink Verlag, 2005.

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Jacques Rancière: An introduction. London: Continuum, 2011.

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Gert, Biesta, and Rancière Jacques, eds. Jacques Rancière: Education, truth, emancipation. London: Continuum, 2010.

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Gabriel, Rockhill, and Watts Philip 1961-, eds. Jacques Rancière: History, politics, aesthetics. Durham: Duke University Press, 2009.

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Hobson, Marian. Jacques Derrida: Opening lines. London: Routledge, 1998.

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Book chapters on the topic "Jacques Philosophy"

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Palazzani, Laura. "Maritain, Jacques." In Encyclopedia of the Philosophy of Law and Social Philosophy, 1–4. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-007-6730-0_781-1.

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Izbicki, Thomas M. "Jacques Almain." In Encyclopedia of Medieval Philosophy, 1–3. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1151-5_252-2.

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Prévost, Xavier. "Cujas, Jacques." In Encyclopedia of Renaissance Philosophy, 1–2. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-02848-4_294-1.

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Izbicki, Thomas M., Russell L. Friedman, R. W. Dyson, Vilém Herold, Ota Pavlíček, Harro Höpfl, Pekka Kärkkäinen, et al. "Jacques Almain." In Encyclopedia of Medieval Philosophy, 579–81. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_252.

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Bonadeo, Cecilia Martini, Angela Guidi, Antonella Straface, Roxanne D. Marcotte, Cecilia Martini Bonadeo, Samuel Noble, Emily J. Cottrell, et al. "Almain, Jacques." In Encyclopedia of Medieval Philosophy, 73. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9729-4_29.

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Izbicki, Thomas M. "Jacques Almain." In Encyclopedia of Medieval Philosophy, 883–85. Dordrecht: Springer Netherlands, 2020. http://dx.doi.org/10.1007/978-94-024-1665-7_252.

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Guerrier, Olivier. "Amyot, Jacques." In Encyclopedia of Renaissance Philosophy, 1–2. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-319-02848-4_284-1.

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Prévost, Xavier. "Cujas, Jacques." In Encyclopedia of Renaissance Philosophy, 926–27. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-14169-5_294.

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Guerrier, Olivier. "Amyot, Jacques." In Encyclopedia of Renaissance Philosophy, 136–37. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-14169-5_284.

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Päivärinne, Meri. "Burlamaqui, Jean-Jacques." In Encyclopedia of the Philosophy of Law and Social Philosophy, 1–4. Dordrecht: Springer Netherlands, 2019. http://dx.doi.org/10.1007/978-94-007-6730-0_752-1.

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Conference papers on the topic "Jacques Philosophy"

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Oliveira de Lima Pereira, Gustavo. "Human Rights between tolerance and hospitality an essay from the though of Jacques Derrida." In XXVI World Congress of Philosophy of Law and Social Philosophy. Initia Via, 2015. http://dx.doi.org/10.17931/ivr2013_wg174_03.

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Pateva, Radost. "Philosophical foundations of technological determinism: Social importance of machine and technology." In 8th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2022. http://dx.doi.org/10.32591/coas.e-conf.08.20213p.

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This article examines the social-philosophy concepts in the works of Lewis Mumford, mainly in his Technics and Civilization (Routledge & Kegan Paul PLC, Year: 1934), and Jacques Ellul, mainly in his The Technological System (1980, The Continuum Publishing Corporation, originally published as Le Système technicien by Calmann-Lévy Copyright Calmann-Lévy, 1977). The first part of the article discusses Louis Mumford's concept of the Machine as a product of the historical, cultural and axiological achievements of Western civilization. The second part of the article focuses on Jacques Ellul’s reflections on the differences between the classical industrial age and the “third wave” of technology. Both parts concern themselves with the tremendous social changes brought about by the technological breakthroughs. Finally, in the form of an extended conclusion, the article offers a comparison of the social effects of technological progress the way both authors see them.
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Klotiņš, Jurģis. "Cilvēka personas brīvība un kopīgais labums Žaka Maritēna filosofijas skatījumā = The Human Person’s Freedom and the Common Good in Jacques Maritain’s Philosophy." In Latvijas Universitātes 80. starptautiskā zinātniskā konference. LU Vēstures un filozofijas fakultāte, 2022. http://dx.doi.org/10.22364/luszk.80.fds.01.

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In his essays under the title “The Person and the Common Good” (the French edition 1947), Jacques Maritain extensively discussed the mutual relation and interdependence between a human person and a political community. The human person is a part of a political community and inferior to it, for he or she receives basic human goods from the common good, which itself is constituted by human persons. Nevertheless, a human person is also superior to the political community due to an ultimate fulfilment of human existence in direct relationship to God and regarding matters related to the philosophical categories such as truth, good and beauty. If the human person’s freedom to strive for these transcendental goods is respected on behalf of the political community, the common good can be properly maintained and continues to serve the community. Maritain’s position contains practical implications for the contemporary discussions of political philosophy on freedom of conscience and religious freedom, and freedom of expression.
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Lotter, George A. "A CRITIQUE OF JACQUES ELLUL (FRENCH PHILOSOPHER) ON TECHNOLOGY." In International Conference on e-Learning 2019. IADIS Press, 2019. http://dx.doi.org/10.33965/el2019_201909r048.

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Uya, Yifan. "Collaborative Vibration: The Mythic Journey of A Coal Boy." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.119.

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Acknowledging the Anthropocene crisis, my research examines myth and myth-making to reimagine the role of Claude Lévi-Strauss’ bricoleur concept. Following Joseph M. Coll’s Taoist and Buddhist systemic thinking inspired theory of sustainable transformation, the practice-led project evolves into the making of an essayist film that conveys a specific personal myth.My research reckons that a bricoleur should perceive myth-making as an organic growing organisation that acquires intuition and posteriori knowledge. And focus on a narrative that evolves into the mythic identity of a piece of coal and a bar-tailed godwit corresponding to designated oppositional values and semiotic assets. Apart from the practitioner works of Stan Brakhage, Chris Marker and Adam Curtis, my research also dives into Elysia Crampton Chuquimia, Howie Lee and Yaksha‘s musical languages to explore the other narrative possibilities when re-examining history in a socially conscious manner. As the film soundtrack is also part of the myth-making production. My practice-led project inevitably evolves into the subject of the self as the production presents a negotiation through metaphors and signifiers concerning memory, history and experience. The filmmaking echoes a search for the wisdom of self-acceptance. It adopts Stephen Yablo’s understanding of conceivability to generate and regenerate meaningful assets. Concepts are planted to grow into newer representations compromising posteriori knowledge and self-realisations, with informal syllogistic reasoning concerning the epistemological nature of imagination and the transformative structure of myth. The contextual knowledge of my research examines the subject of myth and myth-making through Jacques Lacan's theory of fantasy, Jungian analytical psychology and Claude Lévi-Strauss knowledge of structural linguistics. It adopts Lévi-Strauss’ canonical myth formula concerning the missing discussion of experience, community, and the wilder contexts of shamanology. Maurice Merleau-Ponty's phenomenological body and Martin Heidegger's thoughts on the philosophy of technology concerning the body-to-technology relation and the notion of symbolic light and darkness. With critics on the instrumentalist stance of technology and Rene Descartes's modal metaphysics concerning Arnold Gehlen’s conservative alert of mankind’s debased condition of modern existence, my research proposes that myth-making is a necessary altruistic form of social technology that can transform experience into wisdom. Acknowledging that will is the priority for behaviour change. The production examines the Dao of myth and myth-making as a specific technological answer to resolve David Attenborough's calling for a global transformation and collaboration in his book A Life of Our Planet. To further develop such a technology, my research seeks a systemic understanding of myth and myth-making. Therefore, my research hypothesis a wholistic and heuristic methodology, namely Daoist bricoleur. By experiencing a personal myth, I celebrate my Manchu and Chinese culture origin and the complexity of my upbringing. My research visits the endangered Manchu Ulabun storytelling tradition and reckons the film production rely on the structural establishment of critical mythic fragments founded on autobiography and social conventions. As a permanent resident of New Zealand born in a coal-mining town in eastern Inner Mongolia, China, with an unverifiable ancestral clan name related to Kangxi, Yongzheng and Qianlong Emperor of the Qing Dynasty and much more.
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