Дисертації з теми "Derrida, Jacques (1930-2004) – Philosophie de l'histoire"
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Delvaux, Amaury. "Défaire le sens de l'histoire : Archéologie et Déconstruction." Electronic Thesis or Diss., Université de Lille (2018-2021), 2020. http://www.theses.fr/2020LILUH042.
Повний текст джерелаThis thesis is about the famous debate between Michel Foucault and Jacques Derrida. The aim is to propose a new vision of the relation between their respective thoughts during the 1960s. More precisely, our analysis tries to build a discussion between Foucault and Derrida by focusing on the problem of (the) History in their own works. Actually, the real subject of their debate is less the function of madness in the Cartesian discourse than the essence of history. Through the works of Foucault and Derrida published during the 1960s, an implicit but persistent discussion between the two authors about the problem of history can be built. Firstly, our text attempts to establish the conception of history mobilised by Derrida in his reading of Foucault’s book Madness and Civilization. Furthermore, it underlines the way The Order of Things suggests a solid response to the Derridean interpretation of Descartes’s first meditation and reveals its anachronistic aspect. Secondly, it addresses the fashion which Foucault wishes to distance himself from for the continuous history sustained by the Hegelian and Husserlian tradition. In order to do this, it was absolutely necessary to understand correctly the discourse’s analyses that underpin the discontinuous history. Thirdly, our text highlights how Derrida dismantles the core of the continuous history which he mobilises against the Foucauldian archaeology. In the conclusion, our text suggests that archaeological history could have been the “concept” of history that the Derridean deconstruction has been searching after 1967
Thorsteinsson, Björn. "La question de la justice chez Jacques Derrida." Paris 8, 2005. http://www.theses.fr/2005PA082488.
Повний текст джерелаIn a lecture given in 1989, Jacques Derrida made the somewhat surprising declaration that “deconstruction is justice”. The main objective of the thesis in question can be formulated as the elucidation of this equivalence. Thus defined, the task turned out to demand, first, a detailed study of what is called, in Derrida's writings, “différance”; second, an analysis of “deconstruction”; third, a re-enactment of the intimate and complex relation between Derrida and philosophy, particularly in its systematic and dialectic form; and lastly, an investigation into the context in which the relation between deconstruction and justice appears. This final phase of the exposition turned out to necessitate a thorough investigation of the difference between Derrida and Heidegger with regard to temporality, the focal point of which is the so-called disjointure of time – without which there would be no justice
Biset, Emmanuel. "Violencia, justicia y política : una lectura de Jacques Derrida." Paris 8, 2009. http://www.theses.fr/2009PA083079.
Повний текст джерелаThe object of this writing presents an hypothesis of lecture of Jacques Derrida philosophy. Because of this, the text presents the general result of a major investigation about Derrida's reading. This has two objectives: first, to point out the different shades that Derrida'philosophy acquires throughout time; second, to show that this shades suggest a tension between an irreductible violence and a irreductible hospitality; third, insert this tension inside specific discourse tradition: the political philosophy
Ruff, Pierre-Yves. "Derrida, l'ecriture et la place de l'autre." Université Marc Bloch (Strasbourg) (1971-2008), 1996. http://www.theses.fr/1996STR20053.
Повний текст джерелаThis thesis is, first of all, a journey through or across derrida's work. Its purpose is not to untangle the "content" of the thought signed derrida. It aims rather - in so much as it is possible - to work within derrida's text in the same way he himself approaches the works that he reads. This implies a close attention to writing and in this particular case demands an approximate if at times vertiginous textual mimesis. Two chapters themselves divided into paragraphs alone form the uncommun architecture of the thesis. The first one leads from the "end of the book" to the blurring which becomes apparent under the erasure; the second one attempts a new departure under the title of the call and leads to the imminent arrival of the other. Thus, these two chapters are the two curved slopes of a single journey, which is above all the mark of a recognition, the unsigned sign of a trajectory accomplished in the pas of the other derrida
Contreras, Guala Carlos. "Éthique et politique dans l'œuvre de Jacques Derrida." Paris 8, 2008. http://octaviana.fr/document/145514641#?c=0&m=0&s=0&cv=0.
Повний текст джерелаMany authors agree that the second half of the 20th century seemed to be marked by a certain disinterest in the ethical and political arenas. That is why Deconstruction has been accused of immorality and irresponsibility. However, when reading Derrida's Deconstruction texts, some specialists have attempted to discover and reveal the relationships he established between politics, ethics, and Deconstruction. These specialists claim that there is an ethical and political turn in Derrida's work. In this thesis, we propose, firstly, that both politics and ethics are present in Derrida's work. Secondly, that if there are any ethical and political implications in Derrida's writings, they would not constitute a turn but an evolution of a way of thinking actively involved in ethical and political aporias. In the first part, we present the difficulties any reader might encounter when reading Derrida. The second part is devoted to the development of concepts such as responsibility, decision, justice and what we call Deconstruction's aporetic structure. The third part deals with the relationship between literature and democracy. In the fourth part, we examine the notion of involvement through the concepts of responsibility, decision, and Derrida's opinions about the mass media. Finally, we explore the concepts of ethics and politics and also the necessity for Deconstruction when thinking about the conditions of possibility and impossibility of those concepts
Muchos autores coinciden al afirmar que la segunda mitad del siglo recién pasado aparece marcada por la percepción de cierta despreocupación por el ámbito ético y político. Es así que la desconstrucción ha sido acusada de inmoralismo e irresponsabilidad. Sin embargo, también ha habido ciertos lectores que abordan directamente las relaciones entre política, ética y desconstrucción con el propósito de revelar y exponer dichas relaciones. En general, estos últimos lectores postulan que habría un ethical and political turn en la obra derrideana. Frente a estos problemas se pretende plantear, por una parte, que el problema de lo político y lo ético en la obra de Jacques Derrida está presente y, por otra parte, que, en efecto, si hay implicancias ético-políticas en los escritos derrideanos, éstas no se configurarían como un turn, sino que se trataría más bien de la evolución de un pensamiento comprometido en las aporías de lo ético-político. La Primera Parte se presentan las dificultades que plantea la escritura de Jacques Derrida ante cualquier lector que se aventure en sus textos. La Segunda Parte está consagrada al desarrollo de las nociones de responsabilidad, decisión, justicia y de lo que llamaremos estructura aporética de la desconstrucción. La Tercera Parte se ocupa de la relación entre la literatura y la democracia. La Cuarta Parte hará un examen de la noción de compromiso a través de una revisión de los conceptos de responsabilidad, decisión, y de las opiniones de Derrida a propósito de los media. Por último, intentamos una aproximación a los conceptos de ética y política, y a la necesidad de la desconstrucción para poder pensar las condiciones de posibilidad – y de imposibilidad –, de dichos conceptos
Hong, Qiaoyun. "Déconstruction et démocratie chez Jacques Derrida." Thesis, Paris 1, 2020. http://www.theses.fr/2020PA01H203.
Повний текст джерелаOur study aims to show how Derrida thinks of democracy through deconstruction which is his own and unique approach. Our philosopher presents his thinking on democracy from a concept of friendship which, according to him, gives the model of the just relationship between human. We can say that he seeks to rethink the base of politics with this concept of friendship through a work of inheritance, criticism, sometimes rejection, and finally deconstruction. Derrida begins to deconstruct the notion of friendship through a quote: “O my friends, there is no friend.”, and from there, he emphasizes and queries a series of contradictions on the idea of friendship in philosophical history. The concept of friendship rethought by the work of deconstruction in Derrida connects to the idea of surviving which goes beyond death in relation with mourning. Friendship then opens a door to the future, through the Derridian theory of the trace and the différance which is linked to the movement of spacing and duration. At the same time, Derrida evokes the possibility of thinking friendship from its opposite, including converting the friend into enemy, he thus scrutinizes the political relation friend / enemy on the ethical plan to rethink it according to the requirement of justice. For this, he introduces the idea of the other and of hospitality. The thesis ends on the importance of the concept of the other in Derrida which is linked with the theme of hospitality in his philosophy, in order to develop his political theory around the “democracy to come”
Siscar, Marcos. "La métaphore révolutée : la question des genres dans les textes de Jacques Derrida." Paris 8, 1995. http://www.theses.fr/1995PA081039.
Повний текст джерелаA prior consideration of jacques derrida's work in keeping with the opposition of genres (litterature or philosophy) determines on many occasions the aesthetic and political meaning of his texts. Il would be more appropriate to affirm that the dramatization of such theory's possibility is the element that could distinguish his writing and his thinking. Analyses of rhetoric and style in glas, la carte postale and circonfession show us that tension is better described as "tone" than style, better as resonance than mimetic correspondence. There is an instable "participation" and not a neutral "belonging" to generality of genre. It is the manner in which derrida reads tradition and the manner in which he participes in tradition, in order to experiment another inflexion of the usual tone of metaphysics
Horváth, Eszter. "Deleuze, Derrida : la doublure de la différence." Paris 8, 2005. http://www.theses.fr/2005PA082693.
Повний текст джерелаMoati, Raoul. "Le double problème de l'intentionnalité et des actes de langage dans la pensée de Jacques Derrida." Paris 1, 2010. http://www.theses.fr/2010PA010698.
Повний текст джерелаMasó, Illamola Joana. "Dessiller la langue : écriture et vision chez Hélène Cixous et Jacques Derrida." Paris 8, 2009. http://octaviana.fr/document/14551546X#?c=0&m=0&s=0&cv=0.
Повний текст джерелаIn the fields of philosophy, literary criticism and art history, the linguistic and the visual paradigms - seeing and talking, watching or saying - have been studied as different parallelisms. These oppositions constitute the context of our essay. The purpose of this essay is to analyse the articulation of text and image and the relationships between the visual and the writing models, which are sometimes exclusive and sometimes complementary. Hence, the correspondence between these two models is always inadequate to describe the strange complicity between the eye and the voice, the gaze and the word in the main points of our investigation: knowledge, revelation, representation, and meaning. Hélène Cixous' writing and Jacques Derrida's philosophical thought both echo and displace the heritage of vision. Cixous and Derrida transform this heritage in the context of a deconstructive experience of language and writing. As we will discuss throughout this essay, the deconstruction of the visible paradigm supposes a strong criticism of the Indo-European concept of knowledge and truth, which is deeply intertwined with the visual model. Moreover, we intend to analyze new perceptive models developed in Cixous' and Derrida's texts. The analysis of these two authors and their thoughts will allow us to understand and interpret the strong criticisms of vision operating in France in the context of post-structuralist thought, especially in the work of Michel Foucault, Jean-François Lyotard, Gilles Deleuze, Jean-Luc Nancy and Luce Irigaray, etc
Kiritani, Kei. "La genèse de la déconstruction : Derrida et le temps de la phénoménologie." Thesis, Strasbourg, 2020. https://publication-theses.unistra.fr/restreint/theses_doctorat/2020/Kiritani_Kei_2020_ED520.pdf.
Повний текст джерелаThe aim of our thesis is to shed light on the development of Jacques Derrida’s thought in his writings of the 1950s and 1960s, that is the “genesis of deconstruction”. As he began his philosophical career as a phenomenologist, we will deal mainly with his three works on the phenomenology of Edmund Husserl. The problem of time is the guiding theme of this thesis. It is possible to say that Derrida elaborates his own thought by having it out with the phenomenological notion of time. We attempt to conceptualize his singular idea of time, while taking into account the impossibility of such a conceptualization. However, this work is not limited to the retroactive analysis of his youthful philosophy. We also seek to reexamine the well-known “deconstruction of the metaphysics” by clarifying the nascent deconstruction. It is not a question of overcoming once and for all the metaphysics of presence, but of the fatal complicity between the metaphysical desire and the decision, nevertheless, to deconstruct it
González, Castaño Héctor. "L'autre corps : le problème de la corporéité dans la philosophie de Jacques Derrida." Thesis, Paris 10, 2017. http://www.theses.fr/2017PA100117/document.
Повний текст джерелаThis dissertation analyses the ways in which Derrida considers the problem of the body. It takes as its central theme the deconstruction of the “body proper” (corps propre) concept, whose discussion dates back to Derrida’s first texts on Husserl’s phenomenology. Through Husserl, Hegel and psychoanalysis, Derrida questions the problem of “idealisation”, and in doing so, he shows that a form of “iterability” is both the basis of the relationship between body and “life”, and equally, the basis of the process of “auto-affection”. By considering the economic dimension of the “proper” through the problems of writing and the sign, Derrida takes into account the hetero-affection inseparable from the experience of the body and insists that we think of the body as a space of forces. The bodily experience of the “proper” turns out to be derived from an “originary” technicity. The relationship of technics and singularity allows us to think “the other body” which operates from within the so called body “proper”.In order to better understand these questions, Derrida’s position is compared to two important philosophers of the body, Maurice Merleau-Ponty and Jean-Luc Nancy. The experience of the body implies a relation to the other and the world, whose unity is presupposed by Merleau-Ponty’s “flesh” (chair) and put into question by deconstruction. By clarifying Derrida’s reservations regarding Nancy’s concept of “corpus”, as well as considering the experience of “untranslatability” that constitutes 'On Touching, Jean-Luc Nancy', it is argued that Derrida’s philosophy asserts a certain practice of translation which opens up a space through which the “each time other” of the body can be thought
Esta tesis analiza la forma en que Derrida considera la cuestión del cuerpo, tomando como hilo conductor la deconstrucción del concepto de “cuerpo proprio” (corps propre) esbozada desde los primeros escritos de Derrida sobre Husserl. Con este último, Hegel o el psicoanálisis, Derrida interroga el problema de la “idealización” para mostrar que una forma de “iterabilidad” se encuentra en la base de la relación entre el cuerpo y la “vida”, por un lado, y del proceso de “autoafección” que constituye la experiencia fenomenológica del “cuerpo proprio”, por el otro. Derrida analiza la dimensión económica del concepto de “propio” a través de los problemas del signo y de la escritura, para mostrar que hay una hetero-affección inseparable de la experiencia del cuerpo, que considera como un campo de fuerzas. La experiencia corporal de lo “propio” se descubre derivada con respecto a una tecnicidad “originaria”, cuya relación con la singularidad nos permite pensar “el otro cuerpo” que opera en el interior del llamado cuerpo “proprio”.Para desarrollar mejor estas cuestions, comparamos la posición de Derrida con la de dos grandes filósofos del cuerpo, Merleau-Ponty y Jean-Luc Nancy. Indisociable de la relación con el otro, el cuerpo nos obliga a interrogar el problema del mundo, cuya unidad, que la “carne” de Merleau-Ponty presupone, es puesta en duda por la deconstrucción. Las reservas de Derrida con respecto al concepto de “corpus” propuesto por Nancy y la experiencia de “intraducibilidad” que constituye el libro de Derrida 'Le toucher, Jean-Luc Nancy', nos llevan a considerar cierta práctica de la traducción como aquello que abre la vía a un pensamiento “cada vez otro” del cuerpo
Mansur, Mehmet. "Autour de Jacques Derrida : l'écriture entre vol et circoncision." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAC049.
Повний текст джерелаIn the beginning there is circumcision of the beginning (Dissemination). The scar comes in the place of that which is stolen (Marges) — the foreskin (Circumfession), body (La Parole Soufflée), language (Monolingualism of the other, Rams, Shibboleth) —, gives itself as the very place where the operation of the cut lives and as the place of the thief (god, mother, theologic program) who carries out such an operation. The effects of a past which has taken place without taking place, which does not pass et which is « instantaneously » called by the imminence of the death of the other (that of the mother in Circumfession), come back to the mark that the « I « without » I » (Parages) carries since before he knows that he carries it. Our thesis concentrates on these effects which cut the I — at the letter of its body — off from all destination, all predictable future, and that way constitute the I as ethics, through the questions of guilt, of forgiveness, of conversion« and » of writing
Garcia-Hubard, Gabriela. "Beckett et Derrida (d')après les apories de la signification." Paris 7, 2011. http://www.theses.fr/2011PA070034.
Повний текст джерелаIn the so-called postmodernist or even poststructuralist context, we come too often to the conclusion that a concept, an hypothesis, a text or even an action is aporetic, without pausing to inquire into its traces and its histories, the lexical richness that constitutes it, the endless semantics that provoke it, without considering the syntactic and contextual practice that composes and decomposes it. That is why we propose an exploration (although not an exhaustive one) of different aporetic figures that simultaneously animate and threaten Beckett's and Derrida's work, such as death, ignorance, aphasia, suspension, noise, chaos, destinerrance, and the hymen, among others
Yun, Ji-Yeong. "La déconstruction du phallogocentrisme." Paris 1, 2012. http://www.theses.fr/2012PA010540.
Повний текст джерелаCeledón, Gustavo. "Emancipations de l'expérimentation sonore : dimension philosophique-politique d'une pensée sur le son." Paris 8, 2014. http://www.theses.fr/2014PA084153.
Повний текст джерелаThis is a research on sound experimentation of XX and XX centuries by the light of a thought of her political and philosophical consequences. Our approach is not intended to treat experimental sound as a philosophy’s object, but rather to think the gradual emergence of the sounds in our lives and in the aesthetic, philosophical and political movements through the experience of sound experimentation. At this point, the sound experimentation is presented less as a specific artistic practice as research around the sound, listening and forms –political forms– of sensitive. Thus, given that the emergence of sound is an our day’s event, our approach is mainly a way of thinking the actual that she gets in sensitive forms who control our ways of thinking and living, always guided by vision and the eye. Our work thinks this change from an approach to Badiou, Rancière and Stiegler and, indirectly, Jacques Derrida. Badiou and Rancière give us the possibility to approach the sound experimentation from thinking about the event, emancipation and the distribution of the sensible. Stiegler enables us to think the question of technique, inseparable to the sound emergence. Facing him, sound experimentation enables us to propose a critique to any attempt to place the technique as logos, idea that we bolster with Derrida
Ertuğrul, Tacettin. "Jacques Derrida et le problème de la technique." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAC023.
Повний текст джерелаThe task of our work is to think the question of technique in its profound and complex relation with the question of writing in Derrida’s work. The quasi-conceptsof pharmakon and of supplement allow us to say that the technique is pharmaco-supplementary. But we must move forward and say that thearchi-technicity is pharmaco-supplementary techno-graphy. Derrida’s workalso allows us to think the teletechnologies from writing that is already teletechnical.The teletechnologies go well beyond a certain current conception of« media » or « tele-communication », because the concept of teletechnology reach the heart of the movement of différance. We try to think the teletechnique with exteriorisation, ex-appropriation, trace, archive, etc. And in the heart of différance, the iteration as repetition in difference leads us to think newly the same (le même). The same is not stable, is in distance with it self and open to the other. We should search the archi-technicity in this opening to the other that is related to differential iterability. It has to be noted that the archi-technicity is a technicity which remains open to the incalculable, to the event (l’événement)
Martinez, Olguín Juan José. "Le clin d'oeil de la politique : écriture, politique et philosophie." Thesis, Paris 8, 2017. http://www.theses.fr/2017PA080154.
Повний текст джерелаThis work tries to demonstrate that political philosophy’s thought remains locked within the limits of a logocentric thought, that is to say, in the horizon of metaphysics. This logocentrism operates, according to us, through two main principles: the first affirms that man’s humanity appears in the dimension of word or the logos, and that it presents itself (in the dimension of word or the logos) in a full way. The conception that corresponds, in political philosophy’s thought, to this principle is the conception of man as a political animal, the zoon politikon. The second principle affirms that this full presence of humanity gives itself to be seen in the spoken word, that is to say, by the effect of the original and essential unity between the body and speech. We consider that this second principle corresponds to the notion of public space. All logocentrism is also a phonocentrism. We propose to show, against this logocentric thought of politics, that man’s humanity is presented in a different way which doesn’t respond to the dimension of word or the logos: it presents itself, without making itself fully present, in the gesture, the gesture that identifies each human being. We analyse the specific status of this gesture: according to us, it belongs neither to the sphere of logos nor to the sphere of the phoné, nor to the sphere of full humanity, nor to the sphere of full animality. This sphere of what we call the gesture, finally, allows us to formulate the fundamental question of this work, the question which, like a spectre, haunts these pages: What is the singularity of writing as human condition’s specific gesture, that is to say, as a political practice?
Rochechouart, Alice de. "Un motif eschatologique dans la philosophie contemporaine française : l'eschatologie du présent chez Levinas et Derrida." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP053.
Повний текст джерелаThe concept of eschatology originally comes from theology: it is however summoned by contemporary philosophers, first by Heidegger then by Levinas and Derrida. What are the conditions of possibility of this philosophical gesture? How is it specifically philosophical? And what are its operativity and consequences? The genealogical study of eschatology in Kant, Hegel, Nietzsche and Heidegger’s philosophy reveals that eschatology can only be used in philosophy if it is first dissociated from teleology, theology and ontology. It then becomes an original motive (both a pattern and a philosophical driving force) in Levinas and Derrida’s philosophy, in dialog with Jewish messianism and phenomenology. As an ethical and contentless principle, radically anti-ontological, it consists in interrupting presence (both time and essence): an eschatology of the present. It thus constitutes a triple problematization of limit: it bursts limits between disciplines (theology and philosophy); its sets logos’ limitation (its failure); and shatters the historical limit (horizon) to create and ethical conception of the event
Jabre, Elias. "La pulsion de pouvoir : traduire la psychanalyse dans le champ politique entre Deleuze et Derrida." Electronic Thesis or Diss., Paris 8, 2019. http://www.theses.fr/2019PA080009.
Повний текст джерелаThis thesis dissertation develops a comparative analysis of Derrida’s and Deleuze-Guattari’s thought from the point of view of their relation to psychoanalysis. We confront two strategies used to re-involve psychoanalysis in the field of philosophical-political questions. Both strategies involve a reinterpretation of the "Freudian speculation" on the power-drive as developed in Beyond The Pleasure Principle. According to Freud, any body is bound to itself by a force without origin. However, this power-drive reveals that any socius, community, or institution is groundless, in spite of being grounded in a kind of writing. We then stress the necessity to translate into the legal and political fields this detour logic which exceeds the logic of sovereignty and allows us to rethink power distribution. We also explore whether there is a more just way of doing this. While Derrida undertakes formalizations with a kind of hyperbolic reason using a calculation that finds it necessary to calculate with the incalculable event that rewrites any social body – the other which presents itself and that we have to allow into our experience –, we argue that Deleuze-Guattari have bypassed deconstruction and rejected representation for the sake of an immanent justice. This partially jeopardizes their gesture, although it converges to a certain extent with that of Derrida
Szeto, Man chun. "Pour penser un dialogue entre l'herméneutique gadamérienne et la déconstruction derridienne." Thesis, Bourgogne Franche-Comté, 2019. http://www.theses.fr/2019UBFCH034.
Повний текст джерелаAlthough Gadamer's philosophical hermeneutics and Derrida's deconstruction are two important school of thoughts on the theory of interpretation, there are little connections between them. Especially after the unsuccessful meeting between Derrida and Gadamer at Paris in 1981, there were practically no collaborations between the two camps. As a result, the existing literatures comparing these two school of thoughts suffer two general problems. First, most focus only on their 1981 debate at Paris. Secondly, even for the commentators who take a wider approach, the investigation is often one-sided, simplifying too much the opposing side of the debate.The present project takes into consideration these difficulties and tries to more comprehensively compare these two theories of interpretation that employ terminologies very different one from the other. Such an approach would allow us to position our comparison with regard to a common point shared between Derrida and Gadamer: their critics of Hegelian Philosophy of Reflection
Irudayadason, Nishant Alphonse. "Penser un monde par-delà les frontières : Derrida et Tirumular, essai de philosophie comparative." Phd thesis, Université Paris-Est, 2008. http://tel.archives-ouvertes.fr/tel-00462179.
Повний текст джерелаMoulenda, Joseph-Igor. "Derrida et la critique de la phénoménologie de Husserl : Autour de la question de la "Métaphysique de la présence"." Caen, 2012. http://www.theses.fr/2012CAEN1647.
Повний текст джерелаThis study is an introduction to the critique that Derrida initiated about the Husserl’s phenomenology. More accurately, the epicenter of that critique is the "metaphysics of presence", a phrase coined by Derrida. His goal is to bring out the conceptual unity that is oft-times unsuspected at the usual binding point between phenomenology and metaphysics. That conceptual unity represents the bond to the so-called being viewed as "presence" that Derrida successfully unravels by reason of his inability to reach his fullness. The study is divided into two main parts. First, we wanted to show how Derrida questions the Husserl’s view on Meaning by criticizing its extreme idealization. Secondly, how he sets out to deconstruct phenomenology by utilizing one of his strong ideas, namely the reduction of all phenomena to the consciousness. We can see that all in all, he points out and denounces the intuitionist grip of metaphysics on phenomenology
Tunç, Serpil. "Justice en tant que loi, justice au-delà de la loi : Hobbes, Derrida et les Critical Legal Studies." Sorbonne Paris Cité, 2016. http://www.theses.fr/2016USPCC003.
Повний текст джерелаThe thesis aims at an examination of the relationship between justice, rights and laws. To do that, first part of the thesis wishes to investigate Thomas Hobbes, namely the chief representative of positivist jurisprudence, who considers justice to be a naturel law the enforcement of which is to be guaranteed alone by the sovereign. Thus, that leads justice to a circular relation between positive laws, power and violence. In so far as it is the notion of sovereignty that brings justice into the circular relation constituted by positive laws, power and violence. Rather than criticizing the notion of sovereignty, this work, taking another approach, wishes to focus on Jacques Derrida who tries to deconstruct sovereignty. Accordingly, the second part concerns the influential proposition "the deconstruction is justice" stated by Derrida against Hobbes, on behalf of defending a justice beyond the law. While developing a notion of justice that is beyond the law, Derrida has no intention to deny the necessity of the law as such. So we are confronted with a paradox consisting of fact that we must both deconstruct the law and remain within its boundaries. It is exactly where we begin to pose the question of how this paradox is could be taken into account in the juridical domains of application. (Jurists, professors and theoreticians of law) It is for that reason that, the third part of the thesis investigates the two generations of the Derridean influence on Critical Legal Studies(CLS), originated in United-States
Bankovsky, Miriam Ann. "La Justice sociale après Kant : entre constructivisme et déconstruction (Rawls, Habermas, Lévinas, Derrida)." Paris 10, 2008. http://www.theses.fr/2008PA100117.
Повний текст джерелаThis thesis examines the relation between two contrasting approaches to justice: the constructive and reconstructive projects of Rawls and Habermas on the one hand, and the deconstructive projects of Levinas and Derrida on the other. First, I identify the central difference between the two projects, reconstructing each account of justice as it develops in relation to Kant’s practical philosophy. I then argue that the two projects are complementary. Whilst Rawls and Habermas defend the possibility of objectively realising Kant’s impartial standpoint by means of the “original position” or the “procedures of discourse ethics”, Levinas and Derrida affirm the impossibility of determining the content of justice. In Kant’s moral law, Levinas discovers a non-Kantian principle of responsibility for the particular other which conflicts with impartiality. Distinguishing himself still further, Derrida defends the “undecidability” of justice’s function. Justice must be pursued but no local determination can reconcile responsibility for the other with impartiality among all. I then defend the complementarity of the two projects. “Reasonable faith” in the possibility of justice must be supplemented by the acknowledgment of its impossibility. Conversely, attesting to justice’s failure is unsatisfactory without commitment to the possibility of constructing just social forms. Distancing myself from the liberal critique whereby deconstruction withdraws from the political (Fraser, McCarthy, Benhabib), I instead add my voice to a dissenting group (Young, Cornell, Mouffe, Honig, Honneth, Patton, Thomassen) which affirms that deconstruction can productively engage with the constructive tradition
Farnia, Shalmani Hamed. "Architecture contemporaine et théorie de la déconstruction : le processus architectural à l'épreuve de la philosophie." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAC005/document.
Повний текст джерелаIn this thesis, we focus on the specific relationship between architecture and philosophy in a specific period in the history of architecture. Although our research analyzes the process of architectural design through the philosophy of deconstruction, it does not generally address too broad field of philosophy. In fact, the project undermines the effects of the philosophical method of deconstruction on architecture and the so-called deconstructivists' concern with "philosophy of deconstruction" known from the writings of the French philosopher Jacques Derrida. In other words, the challenge is to study the process of architectural design, its association with concepts and its effect on forms, by referring to philosophy and in particular by claiming how architects use the philosophical references. To achieve a more precise assimilation of deconstructive thought in architecture, American architect Peter Eisenman proposed an interpretation of the architectural design process close to the textual logic. For Eisenman, this process is called "decomposition". Our major issue is to try to understand what theoretical tools and practices are used at the same time by the contemporary architects to restructure an architectural design influenced by the deconstructive thought. The aim is to give the deconstruction in architecture, a specific dimension and precise definition, far beyond the few metaphorical images that may offer some architects of thisconcept. Although we require analyzable projects to achieve a clear-cut definition, we have tried to elucidate the architectural design process resulting from the notion of deconstruction. Our goal is to achieve an operational, functional, theoretical and anaesthetic figure in an architectural movement. We have carried out our research project around four major issues and assumptions that generally summarize achieved progress. The first question examines the origin of this movement, in so far as it is at the crossroads of two different disciplines, philosophy and architecture. Is this architectural movement theresult of a philosophical transformation in architecture apart from any previous ideologies in architecture or is it the product of the development of one or more ideologies ? Our second question is directed towards an understanding of the philosophical source in the writings of Jacques Derrida and the process of critique of metaphysics for him. What is deconstruction ? The third question is about the concrete analysis between philosophical data and architectural works. How architecture, art of construction by excellence, become a deconstruction itself ? To what extent is it possible to reduce the deconstruction to a definable knowledge that the architecture can use it ? Thus, the last main question of our project highlights the impact of this movement on architecture in global and contemporary architecture
Marin, Laura. "La manière et les effets du neutre : lire Blanchot dans les traces de Levinas et Derrida." Paris 7, 2011. http://www.theses.fr/2011PA070080.
Повний текст джерелаThe Ph. D. Thesis The manners and the effects of the Neutral. Reading Blanchot in the traces of Levinas and Derrida aims at exploring the meaning and uses of a key concept in Maurice Blanchot's theoretical writings: the neutral, a notion difficult to seize and seldom discussed in recent literary theory. In Blanchot's view, the neutral is the fundamental ontological condition of literature, but to analyze his way of understanding it is a challenging task, since the neutral is impossible to tackle by means of a dialectic approach. In these circumstances, a direct conceptual analysis cannot but fail, and that is why I opted for a methodological reduction which enabled me to consider the neutral from an "oblique" perspective. The primary question my thesis tries to answer is therefore not "What is the neutral?", but "What does the neutral do?" (i. E. What are the effects it produces), and how (in what manner it acts). From my point of view, this strategy creates a double critical distance: on the one hand, the diverse consequences the neutral had in the field of post-war French literature and philosophy notwithstanding, it allows me to deal with Blanchot's writing, that is with the rhetoric it is based upon in both his fiction and his essays; on the other hand, my analysis of the place and reception of such a notion in Levinas' and Derrida's works allows me to understand and stress out the fold that critical insight, conceptual detachment and writing create in their thought, given their complex relationship with Blanchot's oeuvre
Bodart, Céline. "Architecture et déconstruction, remises en jeu d'une rencontre : raconter, traduire, hériter." Electronic Thesis or Diss., Paris 8, 2018. http://www.theses.fr/2018PA080112.
Повний текст джерелаThis thesis addresses a field of research named "architecture and philosophy". The specificity of this field is related to the question of a possible coordination between these two disciplines. In order to better understand what this "and" holds, we propose to return to a singular episode in its history: the encounter between the Derridean deconstruction and the Anglo-American architectural culture of the second half of the 20th century. The restitution of this research is composed of three parts. First, we study how this encounter is recounted trough different institutional and intellectual contexts (Anglo-American and French speaking contexts), in order to highlight how various cultural receptions and appropriations condition specific theoretical pursuits. From one context to another, between versions of a same story, there is a gap. The main purpose of the thesis is to invest such a gap between these versions by putting in translation some traces of its history (Wigley 1993, Kipnis 1997). The second part proposes to experiment how to translate today into French what the Derridean years of architecture produced. Finally, it is a question of reconsidering the inheritance of this encounter as a problem to build, in order to put into play the long and oscillating history of the hospitality of architectural discourses. This thesis is a focal point built on an episode of recent history. By proposing to experiment with new modes of recounting, we support the hypothesis that these specific modes make it possible to transform
Alombert, Anne. "Simondon et Derrida face aux questions de l'homme et de la technique : ontogenèse et grammatologie dans le moment philosophique des années 1960." Thesis, Paris 10, 2020. http://faraway.parisnanterre.fr/login?url=http://bdr.parisnanterre.fr/theses/intranet/2020/2020PA100085/2020PA100085.pdf.
Повний текст джерелаThe aim of this work is twofold. First, we focus on the projects of ontogenesis and grammatology, formulated by G. Simondon in 1958 and by J. Derrida in 1967, we situate them in their theoretical context and we evaluate their metaphysical and epistemological stakes (we try to show that a new way of thinking is appearing, after the end of Western metaphysics) ;Secondly, we focus on the theoretical consequences of Simondon’s and Derrida’s thought, particularly on the questions of human and technics (we try to show that they both open a way beyond humanism and reductionism by rethinking the links between life, technics and mind or spirit). We finally try to revive Simondon’s and Derrida’s reflections in the contemporary technical context, in order to open new perspectives on the anthropological and social consequences of the current digital transformations
Zangeneh, Hakhamanesh. "La structuration de la phénoménalité : temporalité, trace, événement (Heidegger, Derrida, Nancy)." Thesis, Paris Est, 2009. http://www.theses.fr/2009PEST0008.
Повний текст джерелаThis thesis begins with Heidegger’s theory of temporality in part II of Sein und Zeit. While reading it as a novel form of transcendental philosophy in the strict sense, we show, contrary to commentators, that it describes multiple temporalisations and thus multiple notions of presence. The most original notion of presence, however, contains an a-phenomenal and relational core, and this amounts to describing a structuration of phenomenality. In a next step, we examine early texts of Jacques Derrida where, in analyzing Husserl and Heidegger, the author first sets out the idea of a metaphysics of presence. Rather than reading these texts as a critique of Heidegger we show how they can be understood as an extension of our Heideggerian problematic: the notion of différance and of the written trace supply us with a particularly linguistic and writerly description of the archaic structuration. This also allows us both to respond in a novel fashion to open questions immanent to Sein und Zeit, and to suggest a previously unseen distinction running through Derridean deconstruction. The grammatological moment in deconstruction is a response to the question of temporality. Finally, we show how the recently popular discussion of the event can also be read as a thematisation of phenomenality, and specifically in the theory of Jean-Luc Nancy, how such a theory can avoid the facile metaphysical concepts of presence. By supplementing Nancy’s distensive event with a series of explicit historical glosses we show how it sketches out an original event-conception quite compatible with our interest in the structuring of phenomenality
Meier, Alexis. "Destins de traces : pensée et formes de l'architecture « conceptuelle » chez Peter Eisenman." Paris 8, 2008. http://www.theses.fr/2008PA083641.
Повний текст джерелаOur research attempts to reveal and question the theoretical and projectual mechanisms, which articulates thought and forms in one of the "contemporary" of architecture: the "conceptual" architecture of Peter Eisenman. We examine how Eisenman supports a critical reading of architecture works, which differs from the traditional approaches based on the type, the style and the function of a building. Through the study of projects resulting from structural linguistics, formalism (literature and artistic) and deconstruction critics, we analyze how Peter Eisenman develops "formal" syntaxes, which make it possible to organize the space in a more abstract way and produce more fundamental environment. More broadly, the objective of this study is to try to distinguish the stakes, difficulties and limits resulting from the comparison of contemporary philosophy in the field of the architectural design, and to measure its real impact in the field of the construction of architecture apparatus. These issues raise the question of the constitution of the actual architectural "form", its "structure", its "genealogy", its Discourse and its legitimacy at the expressive and conceptual level. Our study also aims at contributing to a broader theoretical field, that of the relations that link within any architectural work, forms, concept and representation. The text is composed of three parts, dealing with the anti-functionalism and the anti-humanism of Eisenman, the concept and the uses of the "diagram", and finally the examination of the possible ethical dimension, even political, of his experimental work
Başaran, Melih. "Exposition sacrificielle : logiques et économies de l'énonçable et du visible." Paris 8, 1994. http://www.theses.fr/1994PA080992.
Повний текст джерелаStarting with a criticism of the metaphysics of "presence", a large sacrificial domain is indicated, not limited to purely "ethnological" considerations of sacrifice. Contrary to a rationalist discourse which posits the abolishment of sacrifice, it is shown that in exposing oneself to the other, and to the world, we fall back into sacrificial logics and economics. Furthermore, it is shown that a certain "rationality" determining sacrificial economy was not foreign to the logic of "ancient sacrifice", and that sacrifice has always operated by self-dissimulation, by substitution with other sacrifices. The sacrificied being immeasurable, it also escapes the order of the utterable and the visible. The "unrecoverable loss" remains unutterable and invisible
Alnabwani, Khaldoun. "Habermas et Derrida : divergence théorique et convergence pratique ?" Thesis, Paris 1, 2013. http://www.theses.fr/2013PA010621.
Повний текст джерелаThis work examines the complex relationship between Habermas and Derrida by shedding light on the shift from a less pleasant interaction in the 1980s to a rather friendly and collaborative affiliation later in an attempt to highlight comparable areas of interest as well as evaluate areas of convergence and divergence among the two great minds. Intuitively, a philosophical eye looks deep to examine to womb where thoughts are born. We lay out the scene in post WWII Germany and France, both fertile lands for such phenomena. This allows us to garner a sharper image of how the two philosophers evolved within their backgrounds and influenced one another. Two focal points, theory and practice, are covered in eight sections. We will address the Franco German quarrel of Modernity vs. Post Modernity revealing the critique so-called Modernist Habermas and supposed Post Modernist Derrida bathed one another with, and, there, we tackle the question of ideology. The later point, practice, reveals a deep assessment of the two philosophers' stances on morality, ethics, philosophy of law, and politics. We conclude with an analysis of the two's collaboration, as they share comparable fundamentals, and inspect the fruit of that effort, which achieved not only political reform but legal in the shape of a Reform of International Law
Viri, Federico. "La nozione di « événement » nella fenomenologia francese contemporanea." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040205.
Повний текст джерелаThe purpose of this work is to provide a theoretical and historical reconstruction of the notion of« event » in the field of French contemporary phenomenology and as it is developed in the worksof three main authors, notably J. Derrida, J.-L. Marion et C. Romano. The starting point of thework is in the attempt to reform French phenomenology from 80’s till nowadays through theconcept of event. Accordingly, the heritage of French contemporary phenomenology is identifiedin the tangle of Heidegger’s inapparent phenomenology as well as in post-structuralism. Thequestions cornering the definition of anthropos and the future of phenomenology are thereby inbackground
Micheal, Antony Selvan Charles Alexius. "La différance comme déconstruction de la violence : des jeux, des traces et des silences." Thesis, Paris 8, 2017. http://www.theses.fr/2017PA080049/document.
Повний текст джерелаThis thesis entitled "Difference as deconstruction of violence : plays, traces and silences" reveals the sterile play, the fertile trace and the ironical silence of postmodern thinking.The inquiry on differance with an "a", a derridien singularity, is a linguistic play and, at the same time, a metaphysical challenge between disappearing and appearing. Jacques Derrida writes : « En toute exposition elle (la différance) serait exposée à disparaître comme disparition. Elle risquerait d’apparaître : de disparaître » (Jacques Derrida. Marges de la Philosophie. Paris : Les Éditions de Minuit, 1972, p. 6.) In 1968, he delivered his famous lecture, "Differance", to the philosophical community. Differance is launched into philosophy with a disappearance and with an appearance. The "e" has disappeared but the "a" has appeared. This "differance" with it’s game between the "e" and the "a" is apparently disturbing and violent. The absence of "e" is violence and the presence of "a" is violence.In this particular thesis, Differance is violent towards violence. This new term originates from the deconstruction by its displacement and by its change of meaning. Derrida misspelled willingly “difference” in order to bring out a deeper dimension of presence and absence in the semantic economy. He attaches certain categories to differance such as play, silence, escape, rupture, violence, erasure, negativity, non-space, non-name, etc. Differance is a concept of concept, a meta-concept and a non-concept - a concept of difference, a concept out of difference, a concept of non-difference. It is a writing on writing, a non-writing, a violence on violence, a non-violence.Overall, this research on differance is therefore oriented in the perspective of “violence of presence to absence” ; It gives three readings to the violence of differance : a playful reading, a traced reading and a silent reading.The first reading is "play". It presents the plays of differance. As usual Derrida plays metaphysical games in the court of differance. Differance wants to remain playful because it does not want to propose anything ; and, to propose nothing is « jouer à jouir » (Jacques Derrida. Glas. Paris : Éditions Galilée, 1974, p. 77), play continuously (Cf. Sarah Kofman, Lectures de Derrida. Paris, Éditions Galilée, 1984, p. 39.). Differance as play obliges its readers to make a deconstruction of all propositions. It swims among and across the contradictory positions. Derrida writes : « Le concept de jeu se tient au-delà de cette opposition » (Derrida. Marges. op.cit. p. 4.).The second reading on differance is trace. Are we not already traced? Could we be totally free from the traces of others? Everything is in the circle of trace. Derrida writes in Glas : « C’est pourquoi il n’y a ici que des traces, des traces de traces sans tracé, ou si vous voulez des tracés qui ne traquent et ne retracent que d’autres textes, (…) » (Derrida. Glas. op.cit. pp. 92-93). Derrida, even openly accepts to have been influenced by several thinkers. (Cf. « La Déconstruction et l’Autre : entretien par Richard Kearney avec Derrida » in Les Temps Modernes : Derrida L’événement déconstruction, N°669 /670, 67° année juillet/octobre 2012, p. 10. Derrida says : « Ma formation philosophique doit beaucoup à la pensée de Hegel, Husserl et Heidegger. Heidegger est probablement l’influence la plus constante, en particulier son projet de ‘dépassement’ de la métaphysique grecque. ») Here, we point out just five important traces in differance - Rousseau, Hegel, Nietzsche, Heidegger and Levinas -; Certainly, there are many more. The third reading is silence. This research indicates a silent loss in the differance between "e" and "a". Differance is a political project, a textual politic against the sovereignty of speech so that speech realizes its weakness and its absence. That which interests us in this politic is that there is a political silence is expressed in differance. Through his differance,[...]
Smith, Claude. "Déplacements post-structuraux." Thesis, Paris 10, 2015. http://www.theses.fr/2015PA100165/document.
Повний текст джерелаThis work tries to report and estimate some of the most significant evolutions that, under the name of «post-structuralism», have affected contemporary philosophy and culture. But, as the «post-structuralist» appellation seems obviously too general, Deleuze's, Derrida's ans Lyotard's texts are actually, all along this work, more specifically studied. Those texts don't indeed sum up by themselves the whole cultural mouvement. But they widely pass through it, and reflect on most of its components.Consequently, following their trajectories can be a way to come back to those components, from the post-phenomenological receipt of «methodological structuralism», to the most important philosophical works that assume a portion of its inheritance (especially Althusser, Foucault and Lacan), up to the assertion of Deleuze's, Derrida's and Lyotard's own originalities. As this mouvement is frequently said «french», this work also tries to report the international cultural and philosophical context in which it spreads out, and the particular position that it holds. This can lead to underline and estimate the value of its critical dimensions, in the spheres of art, morals or politics
Sebbah, François-David. "De l'intentionnalité vers l'épreuve de la subjectivité : aux limites de la phénoménologie française contemporaine." Paris 1, 1998. http://www.theses.fr/1998PA010514.
Повний текст джерелаThe aim of this thesis is to evaluate the fruitfulness of a certain number of contemporary French approaches to a practice of the phenomenological method. The study concentrates on the work of J. Derrida, M. Henry and E. Levinas. Fundamentally, the "family resemblance" that these authors have in common stems from the fact that their practice reaches to the very limits of phenomenology. One could even speak of a phenomenology carried to excess, in the sense that it stretches in the direction of that which exceeds intentionality, i. E. The domain of appearances and the capacity to experience that which appears to be donated as such. One can ask whether this practice of the phenomenological method does not run the risk of carrying out an excessive phenomenological reduction which, by trying to be too radical, might paradoxically break the bounds of its own relevance. What can be expected from examining what is experienced at the limits of the phenomenological method? How do the various authors studied here situate themselves and each other with respect to the common features of what is experienced? These questions are posed through a study of the question of temporality, which is exemplary from this point of view; and then through a study of the question of subjectivity, a notion which appears as an essential common point in the works of these authors. Indeed, this study suggests the hypothesis that the attempt to describe the very limits of phenomenality leads back to the question of what it is that is subjectively experienced. The thesis ends by examining the question of the use, the appropriate use, of these ways of practicing the phenomenological method. A
Mary, Paul. "La question du premier principe : entre Plotin et Derrida : volume I : apophase, principe et matière dans les Ennéades : volume II : déconstruction, archéologie et apophase." Thesis, Montpellier 3, 2011. http://www.theses.fr/2011MON30003/document.
Повний текст джерелаIt would seem that the search for a first metaphysical principle cannot either succeed once for all or be abandoned. The objective is to show, on one hand, that this tension works Plotinus’ apophatism and Derrida’s deconstruction by causing in it symmetric difficulties, and, on the other hand, that the exploration of these difficulties suggests an "intermediate" doctrine of the first principle, integrating the tension. Their philosophies rest both on something that its radical excess drives beyond being and origin, but they give diametrically opposite interpretations of this situation.The Neoplatonist understands it as a success of the quest for the first principle, whereas the deconstructionist sees it as an invitation to give up this quest. On one side, Plotinus tries to think an arkhè which its radical transcendence makes difficult to deconstruct, but that should also forbid guaranteeing its existence and its function. His will to maintain this guarantee causes disturbances, in particular in his theory of matter. On the other hand, the deconstruction of the first principle requires the use of a transcendental schema, which is yet partially denied by Derrida. To show this, it is necessary to elaborate a general presentation of derridean thought, which reveals a tension, peaking with the attempt to conceal the use of foundational methods.Our aim is to show that the auto-exceeding of the arkhè is neither a guarantee nor an abolition, and that it can be integrated into an original conception based on certain elements from each of our authors, which associates a first metaphysical principle with an ontology and an ethics
Ávalos, Valdivia Carolina. "L'enseignement philosophique comme (im)possibilité de la déconstruction." Thesis, Paris 8, 2014. http://www.theses.fr/2014PA080056/document.
Повний текст джерелаAlthough secundary education, both Chilean and French education, has not been unaware to the risk that philosophy has run with the intervention of the liberal and neoliberal policies in education, the multiple edges that build its institutional framework have been able to defend and, therefore, maintain the teaching to adolescents. This has certainly been an achievement, but, what philosofy has defended itself? For what? These interrogatives are also some of which Jaques Derrida contemplated in the seventies, with the idea of putting into practice and systematize the theoretical work that he had been doing since the publication of Of Grammatology in 1967.In this research, we attempt to answer these interrogatives from Derrida’s work, done between 1967 and 1968. We consider that this period – which is institutive– allows us to demonstrate that deconstruction would have the philosophical basis as strategic teaching. From the deconstructive premise, we intend to establish certain guidelines to justify the presence of philosophy in high school, needed to generate a referential philosophical framework and create future strategies of teaching philosophy, distinctive of historical, geographical and cultural conditions of the adolescents and which are the fundamental basis of the possibility of deconstruction -resistance and struggle- of the philosophical institution
A pesar que la enseñanza secundaria, tanto la chilena como la francesa, no ha estado ajena al riesgo que ha corrido la filosofía con la intervención de políticas liberales y neoliberales en la educación, las múltiples aristas que constituyen su entramado institucional, han sabido defender y, por lo tanto, mantener la enseñanza de la filosofía para los jóvenes. Sin duda que esto ha sido un logro, pero ¿qué filosofía se ha defendido? ¿Para qué? Estas preguntas son también algunas de las cuales se planteó Jacques Derrida en los años setenta con la idea de poner en práctica y de sistematizar el trabajo teórico que venía haciendo desde la publicación de De la gramatología en 1967. En esta investigación intentamos responder estas interrogantes a partir del trabajo realizado por Derrida entre los años 1967 y 1978. Consideramos queeste período −que es instituyente− nos permite demostrar que la deconstrucción tendría como base estratégica la enseñanza filosófica. A partir de esta premisa pretendemos establecer ciertos lineamientos deconstructivos que justifiquen la presencia de la filosofía en secundaria, necesarios para generar un marco filosófico referencial y para crear futuras estrategias de enseñanza de la filosofía que sean propias a las condiciones históricas, geográficas y culturalesde los jóvenes, base fundamental de la posibilidad de deconstrucción −resistencia y lucha− de la institución filosófica
Bettinger, Matthieu. "La politique contre l'objet : figures du sujet émancipé." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAC023.
Повний текст джерелаThe aim of this thesis is to question the relevance of object and subject categories in the political field, as tool for the analysis but also as props for action. The focus will be on showing that objects, namely, everything that comes to occupy a place in the political field, are the product of a subjective construction, which is carried out both individually and collectively : the world appears as a reality of objects only insofar as it is established through human perception and language.Subjectification processes will then be considered using the double criterion of opposition to world objects or of their strategic use. The central part of this thesis will afford the opportunity to adopt a pluridisciplinary approach : it will rest on psychoanalysis, philosophy, drawn mainly from the Works of J. Derrida and A. Badiou, writings on musical esthetics, as well as a theoretico-historical analysis of a few political movements, particularly Chinese Maoism and its French reception
Lo, Sardo Antonella. "Le poste in gioco metafisiche della fenomenologia : una sequenza della fenomenologia francese contemporanea." Paris 4, 2008. http://www.theses.fr/2008PA040145.
Повний текст джерелаThe research tries to deals with some crucial questions presented by a sequence of important figures of the French contemporary phenomenological context (Lévinas, Ricoeur, Derrida, Henry and Marion). The analysis is developed in dialogue with the composite background of the French reception of the two phenomenological paradigms, Husserl's and Heidegger's one and in a critic discussion of Janicaud hermeneutic thesis exposed in his famous pamphlet "Le tournant théologique de la phénoménologie française". Throughout a path that goes by the "apories" of subjectivity, the paradoxes of temporality and the new configuration of phenomenality, the research presents a possible phenomenological way to one of the most traditional metaphysical instances, i. E. , the legitimacy of a philosophical "access" to God. Revoking the classical presupposes of rational theology and of onto-theology, the work shows how a new definition of the different dimensions of experience (subjectivity between corporeity and language, time between perception and memory, phenomenality between apparent and unapparent), analysed by the French authors of phenomenology, could be the field in which the philosophical approaches offered by phenomenology and metaphysics, face one another and dialogue each other. Finally, the research trail tries to give a different meaning - pursuing a sort of typical French phenomenological spirit to the famous Heidegger's words according to which "the provenience says always future"
Husson, Valentin. "Dieu ou le signe d'adieu : sur les signes de ponctuation de la grammaire de l'être : la pensée contemporaine face à Dieu et au temps." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAC030.
Повний текст джерелаWe would have try, in our area where murderous acts are committed in the name of God, to reevaluate his understanding in contemporary philosophy from Kant to Levinas. In point of fact, there were formerly God solved the meaning regime of life and death, up to determine the sense ofthis life's sacrifice, the contemporary philosophy tempts to clarify - it is at the very least our mainthesis - a deceptive God ( Kant ) and neither all-mighty. This God thus wouldn't justify the meaning of life, but deceived it's meaning in opening it not to the promise of life after death, but to a finiteness as such. This divine opening to finiteness, opens in itself ethical and political injunctions. If "God is dead", so, it is a such that, is his death, he also opens the instant of death in general : mine and others - all the more so - ordering each and everyone to attend to a Good-attending, mindful of Other's morality. In the consequence of what, we would lately have wanted to think, asour metaphysic patriarchal tradition, not anymore a God-the-Father, but a God as a Mother, whosemotherhood, according to Levinas, would be an unconditional welcome of the Other, infinite responsibility for it's life and death
Revel, Judith. "Différence et discontinuité dans la pensée de Michel Foucault : langage, histoire, subjectivité." Paris, EHESS, 2005. http://www.theses.fr/2005EHES0053.
Повний текст джерелаM. Foucault has been trying to found a new way to think discontinuity through the production of a concept of discontinuity which might be able to break both with "philosophies of the subject" and the linear, teleological models of history, and conceiving a new history of the systems of thought which would warrant the historicization of its own process or objectivation. Foucault's philosophy is discontinuous, non linear and obviously rooted in its own history. A new approach of his work was thus wanted in order to read Foucault with its own method of historicization. The paradoxal link between discontinuity and history has been approached through a second concept, "difference", which appears to be central in French thought after 1945, associated with a larger attempt to formulate the possible conditions of a non-dialectical thought. Foucault's neglected dialogue with Merleau-Ponty, Derrida and Deleuze's works, to whom such a topic has been central, suggests to formulate a new hypothesis : there has been among them a common problematization of difference, but the relation to history and discontinuity has underlined the singularity of each singl philosophical choice
Gosselin, Sophie. "Le toucher du monde : les techniques du naturer." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAC012.
Повний текст джерелаAt a time of the increasing dominance of anthropotechnic, with the advent of the technoscientific paradigm and the generalised introduction of digital technology, the challenge consists in questioning and disrupting the metaphysical bond between anthropos and techné by reconsidering the issue of technique beyond the division between Nature and Culture. From this perspective, the problem is no longer to see Technique in opposition to a pre-given Nature, opposition which allows the establishment of the instrumental reign of mankind cut off from the cosmic process. The question is to view different technical modes as ways to articulate weaves of space and time, that is as sensitive experiences. These modes of articulation do not depend on the power or the will of Man, but emerge from the sensitive and moving difference of 'naturing', a difference which escapes from any attempt to capture it
Nagasaka, Masumi. "La foi dans la méfiance : "la possibilité de l'impossibilité" chez Derrida, à travers sa lecture de Husserl, Heidegger et Levinas." Phd thesis, Université Toulouse le Mirail - Toulouse II, 2013. http://tel.archives-ouvertes.fr/tel-00927776.
Повний текст джерелаHuang, Hai Rong. "Du "piège" de la rhétorique à la critique de la critique : la pensée occidentale de la rhétorique de Friedrich Nietzsche à Jacques Derrida, Michel Foucault, Paul de Man et Roland Barthes." Thesis, Paris 3, 2009. http://www.theses.fr/2009PA030091.
Повний текст джерелаThis thesis is a study of the contemporary Western critical approach to the problem of rhetoric pioneered by Nietzsche, in which rhetoric presents itself as a profound and radical questioning as well as a re-vision of the nature of language itself, and consequently of all aspects of social and cultural life. This study mainly addresses the rhetorical thinking of four critics — Jacques Derrida, Michel Foucault, Paul de Man and Roland Barthes — who, in their common inheritance from and critique of Nietzsche’s own critical approach, have revealed a dual-nature of rhetoric which not only characterizes the mechanism of metaphysics, but also inevitably enmeshes all human thinking — including critical thinking — in a trap of deconstruction. This double-edged character of rhetoric sets a dual-task for critical thinking: an endless criticism [demystification] and self-criticism. Critical thinking thus turns out to be a “critique of criticism” as a reflection on the limit of critical thinking itself, that is, a critique — in the Kantian sense of the word — of the [im]possibility of rational thinking. Accordingly, this study focuses on two points: firstly, the dual-nature of rhetoric as expounded by each one of the critics from his specific intellectual perspective; secondly, the strategy for critical thinking proposed and employed by each of them
Rowner, Ilai. "Ecriture corporelle : Théorie des événements littéraires." Paris 7, 2012. http://www.theses.fr/2012PA070008.
Повний текст джерелаWhat is literature's approach to the event? How does literature produce and give testimony to events? The event is generally defined in this study as any occurrence, real or fictional, within a singular verbal work. The event is that which obviously comes about, yet in its very essence the event comprises a dimension of inexhaustibility, an unknown element that refuses perception and appropriation, and that constructs and depends on the creative engagement of the stylistic and fictional work. Reading Heidegger's later writings and discussing his reception by French thinkers such as Blanchot, Derrida, and Deleuze, my study defines the act of literary creation as a progression towards the event and, most particularly, as the experience of the un-happening element within the happening. As I argue, while the event incessantly acts in the literary work as an unprecedented call for absolute creation, literature offers the evasive voice and image of the non-place within the taking place. My study demonstrates how these theoretical premises may be applied to actual literary works by analysing Marcel Proust's and Louis Ferdinand Céline's air raid passages in Le Temps Retrouvé (1927) and in the first book of Féerie Pour Une Autre Fois (1953) respectively. In these passages, the experience of literature—as both an act of writing and reading—becomes the vital move of the event itself: the more one surrenders to the violent and impersonal corporeality of the event, the more the work becomes "the offspring of the event," as Deleuze joyfully remarks (Logique du Sens, 1969)
Lefebvre, Denys. "Et Hamlet, et Faust, et Punch, et la déconstruction et-- etc. : mise en implication de la déconstruction derridienne et de certains de ses concepts constitutifs dans le processus d'écriture textuelle et scénique d'une oeuvre de théâtre multidisciplinaire." Mémoire, 2006. http://www.archipel.uqam.ca/2972/1/M9334.pdf.
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