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Data publikacji: 25 maja 2024

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1

Elbaz, André E. "L'ébranlement d'Israël, Philosophie de l'histoire juive". Canadian Journal of Political Science 37, nr 3 (wrzesień 2004): 760–62. http://dx.doi.org/10.1017/s0008423904360105.

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L'ébranlement d'Israël, Philosophie de l'histoire juive, Shmuel Trigano, Paris : Editions du Seuil, 2002.Dans L'ébranlement d'Israël, Shmuel Trigano s'étend d'abord sur les circonstances de la création de l'Etat d'Israël en 1948. Reprenant nombre d'idées déjà développées dans ses publications antérieures, il définit le sionisme comme le mouvement de libération nationale du peuple juif opprimé, qui a sauvegardé son unité et sa continuité pendant son exil bi-millénaire. L'Etat d'Israël a été légalement créé par un vote de L'ONU, a été dûment reconnu par les nations, pour servir de refuge aux rescapés de la Shoa - l'extermination des juifs européens pendant la Deuxième Guerre mondiale.

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2

Laforest, Guy. "La Révolution glorieuse, John Locke et l'impasse constitutionnelle du Canada". Les Cahiers de droit 31, nr 2 (12.04.2005): 621–40. http://dx.doi.org/10.7202/043027ar.

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Nous commémorons en 1989-1990 le tricentenaire de la Révolution glorieuse et d'un des plus grands manifestes de la philosophie politique, Les deux traités du gouvernement civil de John Locke. L'historiographie la plus actuelle démontre toute l'ampleur du radicalisme dans le libéralisme de Locke. Il a pris part, en Angleterre comme en exil, aux principales luttes politiques de son temps. Il a essayé, sans succès, de tirer la révolution glorieuse dans un sens plus favorable au principe de la souveraineté populaire. Les idées de Locke sur le droit de résistance, sur la nécessité d'un consentement populaire pour légitimer les changements constitutionnels, jettent un éclairage nouveau sur la crise politique qui sévit au Canada.

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3

Mattéi, Jean-François. "La symphonie de l'être dans le Sophiste de Platon". Dialogue 24, nr 2 (1985): 237–56. http://dx.doi.org/10.1017/s0012217300043079.

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Un monde nouveau apparaît avec la dialectique platonicienne, qui brise l'harmonie native de la pensée archaïque et sa rayonnante unité, pour opposer désormais le royaume invisible des Formes dont lâme conserve, en une tonalité mineure, la nostalgie, et le troublant exil des corps, livrés aux désirs ehatoyants des simulacres. Issue d'une disso-nance aussi radicale, la philosophie s'épuisera au cours de son histoire à tenter de combler le χωρισμóς pour se résoudre en un accord parfait. Cette interprétation communément reçue du platonisme, qui prédispose à l'idéalisme comme au christianisme, commande encore les lectures critiques de Nietzsche et de Heidegger, mais tient déjà tout entière dans la fresque de Raphaël: représenté près d'Aristote dont la main, largement ouverte, impose sa maîtrise à la terre, l'auteur du Timée montre, d'un doigt impératif, la direction du ciel.

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4

Pichler, Georg. "Germanistik in Spanien". Jahrbuch für Internationale Germanistik 50, nr 1 (1.01.2018): 85–97. http://dx.doi.org/10.3726/ja501_85.

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Abstract Die kulturellen Beziehungen zwischen Spanien und den deutschsprachigen Ländern waren im Vergleich zu anderen Nationen – Großbritannien, Frankreich, Italien – bis in die 1980er Jahre nicht sehr intensiv, obwohl es durchaus Anknüpfungspunkte gab. So etwa die Habsburger, die zwischen 1516 bis 1700 spanische Könige waren, die Musik des 18. und 19. Jahrhunderts oder die Schule des Krausismus, die auf der ,,Wesenslehre“ des in Deutschland weithin unbekannten Philosophen Karl Christian Friedrich Krause (1781–1832) beruhte und für die spanische Philosophie der zweiten Hälfte des 19. Jahrhunderts große Bedeutung erlangte. Im Ersten Weltkrieg stellte sich Spaniens ,,germanophile“ Oberschicht auf die Seite des Deutschen Reiches1, während die fortschrittlichen Intellektuellen auf Seiten Frankreichs standen. Im Spanischen Bürgerkrieg unterstützte das Dritte Reich die aufständischen Generäle, der Diktator Francisco Franco bedankte sich, indem er Hitler die ,,Blaue Division“ zur Verfügung stellte, die als Teil der Wehrmacht beim Russlandfeldzug zum Einsatz kam. Zahlreiche ,,germanophile“ Intellektuelle, wie etwa Luis Cernuda (1902–1963), gingen während des Bürgerkriegs ins Ausland. Viele blieben danach auch im Exil, andere kehrten zurück, waren jedoch zum Schweigen verurteilt, um nicht von der Universität entlassen zu werden. Die Avantgarde, die die Kultur und Kunst und letztlich auch Literatur Deutschlands gefördert hätte, wurde auf die eine oder andere Weise ausgeschaltet. Einerseits war die deutsche Kultur ausgeschlossen, andererseits herrschte besonders auf politischer Seite eine große Affinität zum Dritten Reich, die ihr Fortbestehen in der Affinität zum konservativen Deutschland der Nachkriegszeit fand. Man könnte also von zwei Deutschlandbildern sprechen: das Deutschland der fortschrittlichen – exilierten oder im Land selbst unterdrückten – Republikaner und das Deutschland des ,,Franquismus“, wobei letzteres 40 Jahre lang den Ton angab.

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5

Demarle-Casadebaig, Monique. "Gongsun Long : le lieu philosophique du cheval blanc". Laval théologique et philosophique 78, nr 3 (24.03.2023): 385–404. http://dx.doi.org/10.7202/1097880ar.

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Le questionnement de la philosophie s’est traduit par des lieux communs de problèmes et d’arguments dont l’intelligence ne dépend pas de leur expression dans une langue particulière. On veut faire reconnaître par cet article un tel locus communis philosophiae dans l’argument de Gongsun Long de 公孫龍, d’après lequel « cheval blanc n’est pas cheval ». Gongsun Long, déjà assimilé à un « disputeur » en Chine, a été exilé du champ de la philosophie en Europe en tant que « sophiste ». On montre pourtant que son argument concerne un problème analogue à celui qui a conduit Aristote à faire la distinction entre prédication essentielle et accidentelle ou celui qui a conduit Husserl à parler de ce que vise l’« intuition catégoriale ». Mais la leçon proprement chinoise de son propos tient peut-être alors en son indifférence au choix entre le primat de l’être sur la conscience, selon Aristote, ou de la conscience sur l’être, selon Husserl.

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6

Schober, Angelika. "Nietzsche – Heimat en exil". Chroniques allemandes 13, nr 1 (2009): 295–307. http://dx.doi.org/10.3406/chral.2009.936.

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Heimat et exil sont des notions opposées qui semblent s’exclure mutuellement. Cependant, l’exil peut être choisi délibérément de sorte que l’homme y trouve ses assises. C’est le cas de Friedrich Nietzsche qui prône le grand départ et pour lequel la mer au sens figuré devient l’unique Heimat. En mettant en question la quasi-totalité des valeurs de la culture européenne, y compris la notion de valeur elle-même, sa pensée se déploie autour d’une Heimatlosigkeit existentielle qui influence de façon décisive la réflexion philosophique jusqu’à nos jours.

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7

GROFFIER, ETHEL. "Raymond Klibansky (1905-2005) : un philosophe engagé". Dialogue 54, nr 4 (grudzień 2015): 601–10. http://dx.doi.org/10.1017/s0012217316000044.

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Présentation:L’année 2015 marque le dixième anniversaire de la mort de Raymond Klibansky, philosophe et historien des idées canadien. La revue Dialogue lui rend hommage en publiant le texte qui suit de Mme Ethel Groffier, veuve de Raymond Klibansky et chercheure émérite au Centre de recherche Paul-André Crépeau en droit privé et comparé de l’Université McGill. Dans cette intervention, Mme Groffier rappelle l’importance de l’engagement dans la vie et l’œuvre de ce remarquable philosophe.Né en France au mois d’octobre 1905 dans une famille allemande, éduqué en Allemagne à partir de la Première guerre, exilé en Angleterre en 1933, Raymond Klibansky s’installa à Montréal dès 1946, à l’invitation de l’Université McGill. Sa carrière académique au Canada et à l’étranger fut admirable et reconnue par de nombreux hommages. Il laisse derrière lui une œuvre imposante, tant en philosophie qu’en histoire des idées modernes; parmi ces idées, il s’attacha particulièrement à la tolérance et à la liberté, qui inspirèrent toute sa vie.Luc Langlois

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8

Laurens, Pierre. "Le philosophe en exil : les épigrammes du Vossianus Leidensis Q 86". Comptes-rendus des séances de l année - Académie des inscriptions et belles-lettres 159, nr 3 (2015): 1153–84. http://dx.doi.org/10.3406/crai.2015.94851.

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9

Duroux, Rose. "Le long exil de la philosophe espagnole Maria Zambrano (1939-1984)". Cahiers de la Méditerranée, nr 82 (15.06.2011): 139–48. http://dx.doi.org/10.4000/cdlm.5727.

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10

Mehring, Reinhard. "Arthur Liebert im Exil". Kant-Studien 109, nr 3 (11.10.2018): 447–72. http://dx.doi.org/10.1515/kant-2018-3001.

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Abstract Arthur Liebert was the managing director of the Kant Society and co-editor of Kant-Studien for over 20 years, until 1933. Despite his lifetime of achievement and the challenges he faced as an emigrant, his story remains all but forgotten today. Using archival sources, this essay reconstructs the biographical details of his emigration, focusing on his final years from 1933 to 1946.

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11

PALOMAR GALDÓN, PATRICIA. "María Zambrano: a woman, a republican and a philosopher in exile". Journal of Education Culture and Society 4, nr 2 (8.01.2020): 59–70. http://dx.doi.org/10.15503/jecs20132.59.70.

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The subject of this presentation is an attempt to understand the concept of exile in terms of the works of Spanish philosopher María Zambrano, a woman who left her country after the Spanish civil war and lived the life of an exile. This work focuses on the difficulties enco-untered by thinkers when they try to reflect on the experience of exile, and it aims to bring Zambrano’s thought on exile closer to her main philosophical concepts.

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12

ZIMMERMANN, BERNHARD. "Exil und Autobiographie". Antike und Abendland 48, nr 1 (31.12.2002): 187–95. http://dx.doi.org/10.1515/9783110241600.187.

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13

Ehlers, Widu-Wolfgang. "Poet und Exil". Antike und Abendland 34, nr 1 (1.01.1988): 144–57. http://dx.doi.org/10.1515/anab-1988-0112.

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14

Kaufmann, Katharina. "Judith N. Shklar, Verpflichtung, Loyalität, Exil". Philosophisches Jahrbuch 127, nr 2 (2020): 377–79. http://dx.doi.org/10.5771/0031-8183-2020-2-377.

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15

Vall i Solaz, F. Xavier. "Existència individual i col·lectiva en Josep Ferrater Mora". Zeitschrift für Katalanistik 32 (1.07.2019): 343–66. http://dx.doi.org/10.46586/zfk.2019.343-366.

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Summary: Without neglecting essentialist reminiscences and specifying the impact of Existential Philosophies on Josep Ferrater Mora, in whom they are mixed with other tendencies, we will study his foundation of collectivity on individual existence. We will emphasize the ethical component, which transcends the prudence of his political positioning, and his eagerness to link the Catalan, Spanish and European spheres, respecting plurality. The essay Les formes de la vida catalana will be analyzed in particular, considering sources, circumstances, approaches, re-elaborations, censorship, and reception. The treatment of the question of identity in previous and subsequent works is also contemplated. Keywords: Josep Ferrater Mora, Existential Philosophies, identity, exile, post-war period

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16

Di Cesare, Donatella Ester. "Exile". Philosophy Today 52, nr 9999 (2008): 85–93. http://dx.doi.org/10.5840/philtoday200852supplement57.

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17

Baracchi, Claudia. "Exile in the Flow of Time". Research in Phenomenology 47, nr 2 (14.06.2017): 204–19. http://dx.doi.org/10.1163/15691640-12341366.

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In its contents as well as discursive strategy, Plato’s Republic occasions a few reflections on the phenomenon of memory. The essay situates the philosophical discourse, along with that of divination and poetry, in the context of the practices of memory and, more broadly, within the sphere of Mnemosune. The figure of the philosopher retains traces of archaic humanity, most notably of the Homeric hero. At the same time, in the Platonic Socrates we discern a transfiguration of heroic heritage, in the direction of a thorough ethical recalibration emphasizing the awareness of mortality, the art of finite life (βίος), and the visionary celebration of life (ζωή) in its excessive and indestructible movement. In this way, at the very heart of the Republic we may heed the cipher and resonance of Dionysus.

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18

Thomä, Dieter. "Sprachspiele zwischen Heimat und Exil. Anmerkungen zu Wittgenstein". Philosophisches Jahrbuch 120, nr 1 (2013): 3–22. http://dx.doi.org/10.5771/0031-8183-2013-1-3.

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Abstract. The article discusses Wittgenstein’s notion of language-game by focusing on his inversion of the relation between foundation and construction. By examining Wittgenstein’s philosophy of language and life, the article attempts to gain general information about the purposes of philosophy.

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19

Kamphoefner, W. D. "Radikalismus und Exil: Gustav Struve und die Demokratie in Deutschland und Amerika (Radicalism and exile: Gustav Struve and democracy in Germany and America)". Journal of American History 92, nr 4 (1.03.2006): 1429. http://dx.doi.org/10.2307/4485928.

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20

Dickinson, J. K. "Ernst Bloch's 'the Principle of Hope'". Babel. Revue internationale de la traduction / International Journal of Translation 36, nr 1 (1.01.1990): 7–31. http://dx.doi.org/10.1075/babel.36.1.03dic.

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Dans cet essai l'auteur affirme l'importance du philosophe allemand, Ernst Bloch (1885-1977) et de son oeuvre comme elle a été démontrée dans Das Prinzip Hoffnung. Il conclut que les deux, l'homme et l'oeuvre, dont une grande partie a été écrite durant son exil aux Etats-Unis, méritent d'être mieux connus dans ce pays. Une telle conclusion fait surgir un nombre d'exigences sur une traduction anglaise du magnum opus de Bloch. Selon le jugement de l'auteur la traduction par Knight and Plaice (1985) n'a pas réussi adéquatement en répondant ä ces demandes, malgré un effort héroique déployé ä cet effet. Ce jugement repose sur une analyse détaillée du texte en combinaison avec l'attention aux antinomies infidèles: "reproduction littérale" versus "reproduction libre" et "signification essentielle" versus "signification exacte".

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21

Morozova, Alla Yu. "Black cat, pink frogs and ‘obituaries as a memento’: Alexander Bogdanov’s Vologda exile". Historia provinciae – the journal of regional history 5, nr 4 (2021): 1092–142. http://dx.doi.org/10.23859/2587-8344-2021-5-4-2.

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The purpose of this article is to collect together separate pieces of information about A. Bogdanov’s exile in Vologda and retrace the conditions under which his formation as a politician and a thinker was taking place in those years. An outstanding scientist, philosopher, physician and revolutionary, Alexander Bogdanov spent three years in exile in Vologda (1901–03). A. Lunacharsky, A. Remizov, N. Berdyaev, B. Kistyakovsky, P. Shchegolev, B. Savinkov and his wife V. Uspenskaya, and many of the future prominent figures of the Bolshevik Party were in exile in Vologda during that period. For a year and a half, Alexander Bogdanov lived in the village of Kuvshinovo near Vologda and worked as a doctor at a psychiatric hospital, the description of which he later used in his science fiction novel Red Star. After leaving the service and obtaining permission for private practice, he used his practice as an excuse to visit his associates. He helped the Vologda exiles by giving them medical examination certificates to be submitted to the police, which allowed the exiles to stay in the governorate city rather than be sent to the remote settlements of Vologda Governorate. In the course of numerous discussions between exiles belonging to different philosophical and political camps, Bogdanov’s skill as a philosopher and polemicist was honed. Thanks to the tremendous dedication, hard work, and concentration on his scientific activities, Alexander Bogdanov had strengthened his reputation as a famous Marxist writer by the end of the exile. Moreover, due to his illegal correspondence with the editorial board of the Iskra newspaper, he established contacts with the leading circles of the emerging Bolshevik faction of the Russian Social Democratic Labor Party. The time Alexander Bogdanov spent in exile in Vologda paid off and produced a great effect on his formation as a researcher and a political activist.

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22

Ziporyn, Brook. "Missed Exit: How the Hegel of 1802 Almost Became a Chinese Philosopher". Journal of Chinese Philosophy 44, nr 3-4 (3.03.2017): 127–53. http://dx.doi.org/10.1163/15406253-0440304005.

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Ziporyn, Brook. "Missed Exit: How The Hegel of 1802 Almost Became a Chinese Philosopher". Journal of Chinese Philosophy 44, nr 3-4 (wrzesień 2017): 127–53. http://dx.doi.org/10.1111/1540-6253.12322.

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Ladouceur, Paul. "Social and Political Thought in the Russian Religious Renaissance". Review of Ecumenical Studies Sibiu 10, nr 2 (1.08.2018): 141–55. http://dx.doi.org/10.2478/ress-2018-0012.

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Abstract Before the Russian revolution of 1917 and subsequently in exile, the leading figures of the Russian religious renaissance were deeply engaged in social and political questions. Vladimir Soloviev, Sergius Bulgakov and Nicolas Berdyaev in particular presented Christian philosophies and theologies as alternatives to secular philosophies which captivated the Russian intelligentsia in late imperial Russia. Their thinking was consistent with evangelical precepts and the social thinking and actions of the early Fathers of the Church, even if not always couched in explicitly Christian terms. Major Christian theological and spiritual principles inspiring their theologies include the equality of all human beings, the evangelical imperative of love of neighbour as a reflection of love of God, the uniqueness of the human person, and freedom. Social and political thinking during the Russian religious renaissance provided a solid, if inadequately recognized, basis for the development of later Orthodox social and political theology.

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25

Brumbaugh, Robert S. "A Retracted Exile?" Ancient Philosophy 12, nr 1 (1992): 172–73. http://dx.doi.org/10.5840/ancientphil199212151.

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Ünlü, Özlem. "The Last Condition of Plato’s Republic: The Philosopher-King". Kilikya Felsefe Dergisi / Cilicia Journal of Philosophy 10, nr 2 (2023): 106–18. http://dx.doi.org/10.5840/kilikya202310215.

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In Plato's dialogue of the Republic, politics is a concept questioned in the context of one of the most ancient problems of philosophy, that is, the relationship between theory and practice, and formulated as a paradox. Plato finds a solution to the paradox by establishing the city-state proximate to his theory and to put forward three conditions. The last of those conditions, as Plato calls it the greatest wave of paradox in his own terms, that the rulers must be philosopher-kings, contains many clues about Plato's conception of politics. The aim of this study is to examine the implications of the philosopher-king condition in Plato's political philosophy. To this end, first, it is demonstrated that the political meaning of the philosopher's exit from the cave on the way to becoming ruler is apolitical. Secondly, it will be shown how the political activity of the philosopher, contrary to the nature of politics and in a way that excludes others, is reduced to both ascetic and cognitive activity.

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Smadja, David. "Daniel Tanguay : « Strauss m’a appris à vivre plus librement en exil »". Archives de Philosophie Tome 86, nr 2 (30.03.2023): XXIII—XXXII. http://dx.doi.org/10.3917/aphi.862.0123.

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Doukhan, Abi. "From Exile to Hospitality". Philosophy Today 54, nr 3 (2010): 235–46. http://dx.doi.org/10.5840/philtoday201054312.

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García Garrosa, María J. "La lectura moral de Rousseau por un clérigo liberal español: La Nueva Heloísa en versión de Antero Benito y Núñez (1814 y 1820)". Çédille 10 (1.04.2014): 161. http://dx.doi.org/10.21071/ced.v10i.5557.

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L’article aborde la première traduction espagnole de La Nouvelle Héloïse, réalisée lors de son exil par un abbé « afrancesado », Antero Benito y Núñez, qui publie une première version à Bayonne en 1814 et une deuxième à Bordeaux et Madrid six ans plus tard. Notre travail s’intéresse premièrement aux circonstances de composition de l’œuvre (le traducteur et les problèmes textuels et d’édition de cette double présentation du roman) pour se diriger ensuite vers l’étude de la traduction dans cette deuxième édition, complète et avec des notes de lecture, de 1820. Notre analyse montrera que la vision morale qu’un ecclésiastique à l’esprit éclairé et libéral porte sur le roman de Rousseau met en valeur l’aspect philosophique qu’en tant que traducteur il veut présenter aux lecteurs espagnols.

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Golovinov, A. V., i Yu V. Golovinova. "N.M. Yadrintsev's Creative Heritage of the Early Years of Exile (1868-1872): on the 180th Anniversary of the Thinker-Publicist's Birth". Izvestiya of Altai State University, nr 6(122) (15.12.2021): 19–23. http://dx.doi.org/10.14258/izvasu(2021)6-02.

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This publication is devoted to the analysis of the creative heritage of N.M. Yadrintsev during his exile in the city of Shenkursk, Arkhangelsk province. The research interest of the authors is mainly focused on the period 1868-1872. Mostly, guided by the materials of letters and memoirs, the shades of the creative heritage of the famous Siberian Philosopher in the early period of exile are detailed. Taking into account the previously conducted research in this field by scholarly historians and philologists, an attempt is made to show the factors and conditions that influenced the ideological and journalistic heritage of N.M. Yadrintsev. The article expresses the idea that the early period of exile was characterized by literary and journalistic work related to topical and mainly general Russian topics. During this period of time, collaborating with the leading publications in the Russian Empire, the Siberian regional expert prepared materials about prison, exile, examined the women's issue and others. Ultimately, the authors proceed from the position that the final formation of the worldview guidelines of the famous Siberian took place precisely in the "Shenkur" period.

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Silberzahn, Philippe, i Philippe Riot. "Face à l’effondrement du champ, la stratégie comme manière de vivre". Revue Française de Gestion 45, nr 285 (listopad 2019): 73–81. http://dx.doi.org/10.3166/rfg.2019.00392.

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La question de la légitimité et de la spécificité des disciplines du management est posée depuis longtemps. C’est en particulier vrai pour la stratégie dont l’existence même en tant que champ est questionnée. En nous appuyant sur le cadre conceptuel posé par Hirschman Exit, Voice, Loyalty (défection ou prise de parole), les auteurs défendent l’idée de Voice, mais cela nécessite un profond renouvellement des pratiques de recherche et d’enseignement. En s’inspirant du philosophe Pierre Hadot, ils proposent de penser et de pratiquer la stratégie comme une manière de vivre.

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Hardie, Philip. "Ovid's Theban History: The First ‘Anti-Aeneid’?" Classical Quarterly 40, nr 1 (maj 1990): 224–35. http://dx.doi.org/10.1017/s0009838800026938.

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The magnificence of Augustan Rome is the indispensable setting for Ovid the urbane love poet, rusticitas is the one unforgivable sin. Yet in Ovid's perpetuum carmen cities are for the most part invisible, at best incidental backdrops; the countryside, present in many vividly drawn landscapes, constantly thrusts itself on our attention, a place where mysterious powers menace the individual's identity. This neglect of the city makes a striking, and deliberate, contrast with the Aeneid, a ktistic epic whose meaning is governed by constant reference forward to the ‘altae moenia Romae’. Ovid, whose main epic time-scale does include the foundation of Rome, devotes five words to the making of those walls. The one major exception to this indifference to the central theme of Virgilian epic is the Theban episode in Metamorphoses 3.1–4.603. The story of Cadmus and his family forms a self-contained unit within the flux of Ovid's epic of transformation. It tells of a ktisis that goes wrong: Cadmus obeys Apollo's injunction to found a city (3.13 ‘moenia fac condas’), but in the end the exile who had founded a new home is driven into a second exile: ‘exit | conditor urbe sua’ (4.565f.).

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Hottin, Christian. "Les Délices du campus ou le douloureux exil". Histoire de l’éducation, nr 102 (1.05.2004): 267–93. http://dx.doi.org/10.4000/histoire-education.721.

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WILLEMS, NADINE. "TRANSNATIONAL ANARCHISM, JAPANESE REVOLUTIONARY CONNECTIONS, AND THE PERSONAL POLITICS OF EXILE". Historical Journal 61, nr 3 (2.10.2017): 719–41. http://dx.doi.org/10.1017/s0018246x1700019x.

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AbstractIn the autumn of 1913, Japanese radical journalist Ishikawa Sanshirō (1876–1956) fled Japan for Europe on a self-imposed exile that would last more than seven years. While there, he mingled with English social philosopher Edward Carpenter (1844–1929) and his circle of friends, and resided for several years with the family of French anarchist Paul Reclus (1858–1941), nephew and professional heir of famed nineteenth-century geographer Elisée Reclus (1830–1905). Ishikawa’s travels contributed to the development of an intricate web of non-state, non-institutional links, fuelling an exchange of knowledge that spanned four decades. His personal trajectory highlights the significance of individual-based activism to the early twentieth-century global spread of anarchism. The experience of exile is also a valuable opportunity to explore how chance encounters, emotional ties, and subjective politics shape ideas of social change in tension with ideological consistency.

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Kondratev, Viktor M. "Philosophic Training at Universities, Effectiveness of Postgraduate Studies and Exit of Universities into the International Space". Volga Region Pedagogical Search 28, nr 2 (25.03.2019): 32–36. http://dx.doi.org/10.33065/2307-1052-2019-2-28-32-36.

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Ahluwalia, Shaheena. "Philosophy of Liberal Nationalism in the context of Refugee Immigration". Tattva Journal of Philosophy 14, nr 1 (1.01.2022): 65–83. http://dx.doi.org/10.12726/tjp.27.4.

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In recent times, the world has seen an explosion of episodes of forced migration. Whether another state has led the attack, such as Russia’s invasion of Ukraine or by its own state such as Myanmar, ousting the Rohingyas, this international political reality of forced exit can neither be denied nor ignored. Consequent to the international political reality, some states have tightened their borders as they hold nationalist concerns against immigration of such kind. Their concern stems from the philosophy of nationalism which claims the protection of borders and sovereignty in light of the influx of refugees and the burden on the state. This paper aims to elaborate on the interaction of political and legal philosophy related to Liberalism and Nationalism. I put forward the hypothesis that the current reality of international politics - the influx of victims of forced migration such as refugees should be rethought with the application of the philosophy of liberal nationalism. Liberalism and nationalism are two very different moral and political philosophies. Liberal claims protect individual freedom, advocate open borders, and promote equality of all before the law and consent of the governed. Nationalist philosophy promotes the interests of the state, and advocates devotion to the state, its ideology, culture and ethos. In the context of forced migration, the ideas of these disunited philosophies can be utilised to balance and accommodate the concerns of refugees, states and citizens. For this, I will examine the philosophies of liberalism, nationalism and liberal nationalism, which present an inclusive form of nationalism.

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Pérez Baquero, Rafael. "Hospitalidad, identidad y “transtierro” en el exilio español de 1939: El neologismo de José Gaos desde la teoría del trauma". Revista Portuguesa de Filosofia 78, nr 4 (31.01.2023): 1641–68. http://dx.doi.org/10.17990/rpf/2022_78_4_1641.

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This paper aims at delving further into historical and philosophical assumptions underlying Jose Gaos’s notion of “transtierro”. After going into exile and being settled in México in 1938, the Spanish philosopher coined the term “transtierro” so as to grasp the nature of Spanish diaspora in the new country. By bringing light into the extent to which the Mexican authorities support the arrival and settlement of the refuges after the Spanish Civil War, “transtierro” contributes to reframing the exile as a non-traumatic experience. Moreover, due to the bonds between Spain and Mexico, the experience “transtierro” is shaped by Gaos as the transition between one fatherland to the other. Against the backdrop of such reading, this paper goes further into the flaws and historical bias underlying the concept of “transtierro”. By echoing different readings and through the lens of trauma theory this paper provides both an interpretation and a critique of “transtierro”’s potentiality when it comes to underscore new collective identities in the exile and to overcome the traumatic legacies enforced migration use to bring about.

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LOPES, FERNANDA TARABAL, i ALESSANDRA DE SÁ MELLO DA COSTA. "Political exile in the post-2019 Brazilian context: history of exile and work-existence/resistance of a Brazilian intellectual". Cadernos EBAPE.BR 19, nr 2 (czerwiec 2021): 307–24. http://dx.doi.org/10.1590/1679-395120200038.

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Abstract Recent years have witnessed the rise of far right-wing leaders in various parts of the world. Stanley (2019) recognizes the particularities of the different nations where this phenomenon is observed but advocates for generalizing it. The author uses the label “fascism” to refer to a variety of ultranationalism. When analyzing the current Brazilian situation, Souza (2019) also refers to fascism, exploring its irrational origins and particularities in Brazil, noticing the emergence of a neo-fascism. Against this backdrop, there are cases of people leaving their countries due to the increasing violence experienced. This study explores this particular situation, presenting the history of Tiburi’s exile, a philosopher, writer, university professor, and Brazilian politician. Concerning the theoretical discussion of the case, the study recalls, among other contributions, the debate about the centrality of work and its psychological function and how it presents itself as a form of existence and resistance for political exile. The article also discusses solidarity and the ‘public space of word’, a possibility that ceases in the country of origin and is sought in expatriation, primarily through work as a mode of existence and resistance. This study uses life history research, which is a rich possibility of apprehending the social experience and the subject in their practices. It is a method particularly fruitful in the study of phenomena such as migration. It is also essential through this research to register and reflect on work in the context of the recent Brazilian political exile.

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Allard, Gérald. "Un homme politique désœoeuvré: Machiavel, historien et penseur politique". Renaissance and Reformation 36, nr 4 (1.01.2000): 65–84. http://dx.doi.org/10.33137/rr.v36i4.8662.

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A philosopher who deeply influenced Western history, Machiavelli was, as well, involved in the affairs of his time. This paper aims to analyze the pragmatic context of Machiavelli’s production, for instance, his political exile from Florence. In order to draw the lines of this “praxis,” contemporary biographies, letters of Machiavelli and, of course, the books (The Prince, Discourses, History of Florence) are revisited and reread in each other’s light. This approach allows one to appreciate more the “revolutionary” and “anticlerical” dimensions of Machiavelli’s philosophy.

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Ling, Bei. "Exile". Index on Censorship 21, nr 8 (wrzesień 1992): 10–11. http://dx.doi.org/10.1080/03064229208535408.

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Soyinka, Wole. "Exile". Index on Censorship 31, nr 3 (lipiec 2002): 62–69. http://dx.doi.org/10.1080/03064220208537088.

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Podlecki, A. J. "Themistocles’ Exile". Classical Review 55, nr 2 (październik 2005): 580–81. http://dx.doi.org/10.1093/clrevj/bni317.

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Elkind, Landon D. C. "Kurt Gödel: Logic, Exile And Insanity". Russell: The Journal of Bertrand Russell Studies 42, nr 2 (grudzień 2022): 177–83. http://dx.doi.org/10.1353/rss.2022.0011.

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Vasanthakumar, Ashwini. "Exile Political Representation". Journal of Political Philosophy 24, nr 3 (6.10.2015): 277–96. http://dx.doi.org/10.1111/jopp.12083.

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Fritz, Peter Joseph. "Keeping Sense Open: Jean-Luc Nancy, Karl Rahner, and Bodies". Horizons 43, nr 2 (8.11.2016): 257–81. http://dx.doi.org/10.1017/hor.2016.62.

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This article introduces the French philosopher Jean-Luc Nancy to theologians by placing him in critical dialogue with Karl Rahner. It examines how Nancy's deconstruction of Christianity accuses Western reason, including Christianity, of forgetting the body and supporting an ethos of disembodiment. Nancy proposes a new opening of reason (déclosion, “dis-closure”) and a corresponding praxis (“adoration”). This reason and praxis involve an exit from Christianity. Rahnerian essays on matter, spirit, and sacramentality demonstrate that while Christianity has, historically, fallen prey to the pathologies Nancy identifies, it also has thought in terms of something like dis-closed reason and has practiced something like “adoration.” While Nancy's insistence on the need for an exit from Christianity is not necessarily well posed, his deconstruction of Christianity can help Christian theologians as they develop thinking that supports an ethos sensitive to the body—or that keeps the body's sense open.

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Kurir, Mateja. "Architecture, space and ideology: Between Adorno and Lefebvre". SAJ - Serbian Architectural Journal 10, nr 1 (2018): 37–46. http://dx.doi.org/10.5937/saj1801037k.

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Can architecture become a site of resistance to the machinery of estrangement and alienation? The German philosopher Theodor Adorno found art, where he included specific forms of architecture, to be the only exit from the dominance of machinery of the total system. If architecture in Adorno's philosophy could, with its negative position, step behind the screens into an autonomous art, the French philosopher and sociologist, Henri Lefebvre, developed a more radical notion: the distinctive scenery of architecture, everyday life, is intensely subjected to alienation. As much as Lefebvre puts focus on abstract and social space as a specific production of social relations, he also argued that every architecture is a priori ideological. Introducing the status architecture was given by Adorno and Lefebvre in the age of the birth of neoliberalism, thus paralleling the concepts of cultural industries with arts, social with abstract space, the paper outlines the basic entry point of two distinctive representatives of NEO-Marxism into architecture, in order to suggest an epistemology of architecture, which starts at a foremost critical point.

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Hilton, J. "TERMS FOR HOMELAND IN THE WRITINGS OF THE EMPEROR JULIAN AND IN THE AETHIOPICA OF HELIODORUS". Akroterion 66 (2021): 97–123. http://dx.doi.org/10.7445/66--1034.

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In his writings the emperor Julian states that he has three homelands: Constantinople, Athens and Rome, and yet he refers to his youthful relegation to Macellum as an exile and he more than once approvingly deploys the sayings of the Cynic philosopher, Diogenes, that he was without a home and that he was a citizen of the universe. At the same time, Julian believed that human salvation was possible and that the soul could escape this world and ascend to heaven. Similarly, in the Aethiopica of Heliodorus, all the major characters (apart from the Ethiopians Hydaspes and Persinna) experience exile from their earthly homelands. Yet here too the possibility of a return to a remote, otherworldly home is suggested. Heliodorus enigmatically makes use of an allusive neologism (ἡ ἐνεγκοῦσα, or ‘motherland’), in contrast with the traditional term ἡ πατρίς (‘fatherland’), to refer to a philosophical ‘place of birth’, particularly in the case of the main characters, Theagenes and Chariclea.

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Scotton, Paolo. "Ortega y Gasset’s reception through political contingences". História da Historiografia: International Journal of Theory and History of Historiography 12, nr 31 (22.12.2019): 177–208. http://dx.doi.org/10.15848/hh.v12i31.1449.

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This article aims at analysing a particular case within Spanish historiography: how the writings, speeches and public activities of one of the greatest intellectuals of this country, the philosopher José Ortega y Gasset, were perceived, discussed and studied by Spanish historians and scholars from the beginning of his exile onwards. Its goal is exclusively that of exhibiting, through a single but very significant case, the strong interdependence between historiographical activity and socio-political environment, between historiographical interpretations and political credos, both in the course and because of the long and pervasive influence of Franco’s dictatorship in Spain.

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Guarneros, Aldo. "Lengua y patria de la filosofía". Estudios: filosofía, historia, letras 20, nr 142 (2022): 29. http://dx.doi.org/10.5347/01856383.0142.000305345.

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This essay offers a few meditations on what the language and the homeland repre sent for the philosophy. These thoughts are motivated by the publication, in the present issue of Estudios, of the Essays from Catalan by Eduardo Nicol, philosopher who was forced to produce his works not only from exile from his homeland, but in a, to a certain extent, foreign language. The aim, nonetheless, is not to propose the corresponding questions from a particular nationalist point of view, but from a universal metaphysical one, activity to which Nicol devoted himself throughout his entire work.

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Sass, Maria. "Zum mittelalterlichen Dichter und Philosophen Dante Alighieri (1265–1321) Rezension zu: Monaco, Elisa: Dante und das Gedächtnis. Eine interdisziplinäre Studie. Schwabe Verlag: Basel 2021, 347 S. ISBN 978-37965-4427-9". Germanistische Beiträge 48, nr 1 (1.12.2022): 315–21. http://dx.doi.org/10.2478/gb-2022-0019.

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Abstract The book Dante und das Gedächtnis [Dante and Memory], published in 2021 by Schwabe Verlag Basel, is a complex interdisciplinary study addressing the issue of memory in the works of the medieval Italian writer and philosopher Dante Alighieri. The study is focused on a “historical approach”, but the investigation of the Commedia and Vita Nova makes use of narratological concepts as well. Monaco sets out to identify and interpret the reflections on memory present in Dante’s work. The well-documented and systematized study comprises a lot of new information about the poet, politician, and exile Dante Alighieri.

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