Search

The normative political theory problem of dirty hands (DH) concerns the troubling possibility that political leaders, from a (mostly) consequentialist perspective, might sometimes be morally required to make exceptions from sensitive rules like prohibitions of extremely harmful practices (e.g. torture) in order to avert catastrophic threats and crises, while such rules are still considered so important and such crises so rare that one nonetheless feels inclined to deem dirty exceptions categorically wrong so as to prevent their unnecessary proliferation through a slippery-slope type development. How can we conceptualize such a problematic necessity? A latent but insufficiently explored idea in the DH literature is that the normatively preferrable approach to such a wicked problem might be to not try to conceptualize it at all, or at least not in our public work as academics. In this thesis, I introduce the straightforward suggestion that if the DH problem cannot be discussed without risking slippery-slope demoralization of the partaking deliberators and/or audience, we seem to be morally required to content ourselves with terming it an unspeakable, taboo subject in non-crisis times, as a meta-level ersatz solution to the core-level political problem conventionally centered in the DH literature. I also discuss to what extent the mainstream, weak rule utilitarian (WRU) DH literature can themselves be understood as intentionally testing the limits of consequentialist reasoning in a search for a 'higher' moral truth than what their ethical position might entail at first glance.

The normative political theory problem of dirty hands (DH) concerns the troubling possibility that political leaders, from a (mostly) consequentialist perspective, might sometimes be morally required to make exceptions from sensitive rules like prohibitions of extremely harmful practices (e.g. torture) in order to avert catastrophic threats and crises, while such rules are still considered so important and such crises so rare that one nonetheless feels inclined to deem dirty exceptions categorically wrong so as to prevent their unnecessary proliferation through a slippery-slope type development. How can we conceptualize such a problematic necessity? A latent but insufficiently explored idea in the DH literature is that the normatively preferrable approach to such a wicked problem might be to not try to conceptualize it at all, or at least not in our public work as academics. In this thesis, I introduce the straightforward suggestion that if the DH problem cannot be discussed without risking slippery-slope demoralization of the partaking deliberators and/or audience, we seem to be morally required to content ourselves with terming it an unspeakable, taboo subject in non-crisis times, as a meta-level ersatz solution to the core-level political problem conventionally centered in the DH literature. I also discuss to what extent the mainstream, weak rule utilitarian (WRU) DH literature can themselves be understood as intentionally testing the limits of consequentialist reasoning in a search for a 'higher' moral truth than what their ethical position might entail at first glance.

The aim of this article is to understand the notion of classical intellectual in Sartre's thought, more specifically in the conferences Plaidoyer pour les intellectuels. We will see that the path of transformation of the technician of practical knowledge to intellectual begins with the unveiling of the contradiction of the society and of its own role, in the discovery of the falsity of the abstract and excluding bourgeois humanism. Against the ideology that have selected and educated him, the intellectual places the need to think from the concrete and the particularities, which does not imply a subjectivist relativism. By abandoning the abstract universal, the intellectual proposes, instead, a singular universalization, assuming the paradox proposed by Kierkegaard and updated by Sartre. In this sense, to approach the 1965 conferences about the intellectual to the conference about Kierkegaard, given the following year, is fundamental to better understand the role of the classical intellectual. In the theoretical questioning of the false humanism of the ruling class and in the practical questioning of its daily attitudes, he maintains the ambiguity between universal and singular, objectivity and subjectivity. Thus, we can finally understand how existentialist humanism stands., Trata-se de compreender a noção de intelectual clássico no pensamento de Sartre, mais especificamente a partir das conferências Plaidoyer pour les intellectuels. Veremos que o percurso de transformação do técnico do saber prático em intelectual se inicia com o desvelamento da contradição da sociedade e de seu próprio papel, na descoberta da falsidade do humanismo burguês, abstrato e excludente. Contra a ideologia que o selecionou e o educou, o intelectual coloca a necessidade de pensar a partir do concreto e das particularidades, o que não implica um relativismo subjetivista. Ao abandonar o universal abstrato, o intelectual propõe, em seu lugar, uma universalização singular, assumindo o paradoxo proposto por Kierkegaard e atualizado por Sartre. Neste sentido, aproximar as conferências de 1965 sobre o intelectual com a conferência sobre Kierkegaard, ministrada no ano seguinte, é fundamental para melhor compreendermos o papel do intelectual clássico e como, no questionamento teórico do falso humanismo da classe dominante e no questionamento prático de suas atitudes cotidianas, ele mantém a ambiguidade entre universal e singular, objetividade e subjetividade. Assim, podemos por fim compreender como o humanismo existencialista se coloca.

info:eu-repo/semantics/published

info:eu-repo/semantics/published

This course will introduce you to the Western philosophical tradition, through the study of major figures such as Plato, Aristotle, Descartes, Hume, and Kant. You will get to grips with questions that have been significant to philosophy from its beginnings: questions about the nature of the mind or soul, the existence of God, the foundations of knowledge, ethics and the good life. In the process of evaluating the arguments of these philosophers, you will develop your own philosophical and analytical skills. You will also observe changes of intellectual outlook over time, and the effect of scientific, religious and political concerns on the development of philosophical ideas. Lecture handouts will be supplied for Lec #1-8, and #16-25. For the section on Descartes' Meditations, Lec #9-15, my separate Study Guide to Descartes' Meditations is available in the study materials section.

Presenta il testo del volume, cercando di sottolineare la peculiarità della interpretazione di Sartre e mettendo in luce le criticità individuate nella riflessione sartriana.

Ripercorrendo le linee fondamentali de "L'essere e il nulla" ne presenta i fondamenti ontologici e le conseguenze attinenti alle reòlazioni umane nella loro concretezza e aporeticità.

info:eu-repo/semantics/published

El propósito de este trabajo es el de realizar, en el ámbito del Máster en Textos de la Antigüedad Clásica y su Pervivencia de la UVa, un estudio enfocado al análisis de dos obras dramáticas escritas por Jean-Paul Sartre, Las Moscas y Las Troyanas, desde la perspectiva de la recepción del mito grecolatino. Por ello, se trata de un estudio desde la disciplina de lo que comúnmente se conoce como “Tradición Clásica”, y que se relaciona con los conocimientos adquiridos en este máster, concretamente en el ámbito de la pervivencia de los textos clásicos. En primer lugar, por tanto, es necesario establecer un marco teórico de análisis y clarificar ciertos conceptos en torno a la llamada tradición, los estudios de la recepción y la intertextualidad. Seguidamente, analizaremos la trayectoria del mito, en concreto en el ámbito del teatro, desde la antigüedad grecolatina hasta el siglo XX. Más tarde es necesario abordar el estudio del autor y de su concepción del hecho literario, de modo que nos permita tener una idea más clara de la relectura que hizo de los textos de Esquilo y Eurípides para, por último, adentrarnos en estas dos obras dramáticas., The purpose of this work is to carry out, within the scope of the Master's Degree in Classical Antiquity Texts and their Survival at UVa, a study focused on the analysis of two dramatic works written by Jean-Paul Sartre, Las Moscas and Las Troyanas, from the perspective of the reception of the Greco-Latin myth. Therefore, it is a study from the discipline of what is commonly known as "Classical Tradition", and that is related to the knowledge acquired in this master's degree, specifically in the field of the survival of classic texts. In the first place, therefore, it is necessary to establish a theoretical framework for analysis and clarify certain concepts around the so-called tradition, reception studies and intertextuality. Next, we will analyze the trajectory of the myth, specifically in the field of theatre, from Greco-Latin antiquity to the 20th century. Later it is necessary to approach the study of the author and his conception of the literary fact, so that it allows us to have a clearer idea of the re-reading he made of the texts of Aeschylus and Euripides to, finally, delve into these two dramatic works., Departamento de Filología Clásica, Máster en Textos de la Antigüedad Clásica y su Pervivencia

This article seeks to analyse Sartre’s praise for and criticisms against Hegel’s concept of recognition in the essay Being and Nothingness. First, it shows the relevance of this notion to overcome solipsism; then, it expounds the criticism of the ontological and epistemological optimisms of the Hegelian theory of intersubjectivity. As a conclusion, it makes clear the differences between the dialectic and idealistic approach of the Anerkennung (Hegel) and the lived-experiential and existential approach of the reconnaissance (Sartre) in these philosophical thoughts about interpersonal relationships., En este artículo se analizan los elogios y las críticas de Sartre en el ensayo El ser y la nada contra el concepto de reconocimiento de Hegel. Primero, se exhibe la importancia de esta noción para la superación del solipsismo; luego, se explican las denuncias de un optimismo ontológico y uno epistemológico en la visión hegeliana de la intersubjetividad. Como conclusión, se explicitan las diferencias entre el abordaje dialéctico-idealista de la Anerkennung (Hegel) y el abordaje vivencial-existencial de la reconnaissance (Sartre) en estas reflexiones filosóficas acerca de las relaciones interpersonales.

Common experience presents dreams as a succession of images. Even those who tried to theorize them have linked the dreamlike with a kind of vision, as if dreaming was always seeing something. However, since dreams are inhabited by negatities that appear through the absence, lack, frustration or, more generally, through desire itself, the author argues that the paradoxical ontology of these perceptions forces us to switch from the visual paradigm of representation to the discursive model of meaning. Thus, far from being an image, dreams are always already a text., La experiencia común presenta los sueños como una sucesión de imágenes. Incluso quienes lo teorizaron vinculan lo onírico con lo visual: soñar es ver algo. No obstante, dado que los sueños están habitados por negatidades que se presentan bajo la forma de la ausencia, de la falta, de la frustración o, de manera más general, del deseo, el autor muestra que la ontología paradójica de éstas obliga a alejarnos del paradigma visual de la representación para pensarlo mediante el modelo discursivo de la significación. Así, lejos de ser una imagen, los sueños son siempre ya un texto.

Dans un contexte où les appels à la "décolonisation" des structures et des schémas de pensée se multiplient, donnant lieu à des revendications multiples dans des champs extrêmement diversifiés (espace public, économie, politique, culture, enseignement...), le séminaire s'interroge sur le concept de "décolonisation" sur le plan épistémologique et tente de le décortiquer au prisme de divers auteurs emblématiques (Fanon, Sartre, Senghor, Césaire, Foucault, Derrida, Saïd, Mbembe, Chakrabarty, Chakravorty Spivak, Davis, Dorlin...). Notre réflexion s'articule ainsi autour de la question suivante : comment, concrètement, nous former, nous entraîner, acquérir des réflexes pour réfléchir à notre monde, à nos sociétés, d’hier et d’aujourd’hui, de façon plus inclusive ? Depuis le milieu du 20e siècle, avec l’émancipation féminine et les mouvements anticolonialistes, plusieurs courants et théories renouvellent la manière d’écrire l’histoire et de décoder les sociétés actuelles. Parmi ces courants, il y a notamment, les Postcolonial studies, les Subaltern studies les Decolonial studies, mais aussi par exemple, l’histoire du genre et l’histoire connectée. Ces courants critiques et analytiques peuvent aider les étudiants, les chercheurs, mais aussi les citoyens que nous sommes, quelle que soit notre profession, à « décentrer » notre regard sur les choses, de manière à comprendre les systèmes de pensée et d’action passés et présents, ici et ailleurs, selon des perspectives nouvelles. Se « décentrer », cela peut impliquer un changement de regard, un changement de perspective, soit sur le plan géographique, lorsqu’on s’immerge au cœur d’autres sociétés que celles dont on est issus/natifs et qu’on observe le monde depuis ce nouveau point de vue, soit sur le plan temporel, quand on voyage dans l’histoire, ce qui peut nous amener à relativiser l’impact de certaines césures/ruptures chronologiques, (par ex. entre « période coloniale » et « postcoloniale »…). Et il s’agit aussi, plus fond

Mon exposé est structuré en deux temps : en guise de cadrage théorique, je retrace d'abord la genèse intellectuelle des études postcoloniales et les diverses phases marquant leur évolution historique. J’épingle en particulier les auteurs ou courants d’idées dont les apports intellectuels ou méthodologiques furent décisifs pour nourrir la théorie postcoloniale. Dans la deuxième partie de la séance, j'aborde les outils spécifiques que les réflexions postcoloniales peuvent offrir au chercheur en sciences sociales, et particulièrement en histoire, grâce à une série d’exemples concrets tirés de travaux s’inscrivant dans leur optique, et de mes propres travaux sur les relations contemporaines entre l’Europe et l’Afrique. Tout au long de ce parcours, je tâche aussi d’évoquer les limites de ce courant, ou les critiques les plus marquantes dont il a fait l’objet : comme toute théorie, il ne faut pas l’appréhender comme grille d’analyse unique, mais plutôt comme « une porte d’entrée » ; des « lunettes » permettant de regarder les choses différemment, d’être sensible à d’autres perspectives et mécanismes pour décoder les réalités, passées et présentes.

El propósito de este trabajo es el de realizar, en el ámbito del Máster en Textos de la Antigüedad Clásica y su Pervivencia de la UVa, un estudio enfocado al análisis de dos obras dramáticas escritas por Jean-Paul Sartre, Las Moscas y Las Troyanas, desde la perspectiva de la recepción del mito grecolatino. Por ello, se trata de un estudio desde la disciplina de lo que comúnmente se conoce como “Tradición Clásica”, y que se relaciona con los conocimientos adquiridos en este máster, concretamente en el ámbito de la pervivencia de los textos clásicos. En primer lugar, por tanto, es necesario establecer un marco teórico de análisis y clarificar ciertos conceptos en torno a la llamada tradición, los estudios de la recepción y la intertextualidad. Seguidamente, analizaremos la trayectoria del mito, en concreto en el ámbito del teatro, desde la antigüedad grecolatina hasta el siglo XX. Más tarde es necesario abordar el estudio del autor y de su concepción del hecho literario, de modo que nos permita tener una idea más clara de la relectura que hizo de los textos de Esquilo y Eurípides para, por último, adentrarnos en estas dos obras dramáticas., The purpose of this work is to carry out, within the scope of the Master's Degree in Classical Antiquity Texts and their Survival at UVa, a study focused on the analysis of two dramatic works written by Jean-Paul Sartre, Las Moscas and Las Troyanas, from the perspective of the reception of the Greco-Latin myth. Therefore, it is a study from the discipline of what is commonly known as "Classical Tradition", and that is related to the knowledge acquired in this master's degree, specifically in the field of the survival of classic texts. In the first place, therefore, it is necessary to establish a theoretical framework for analysis and clarify certain concepts around the so-called tradition, reception studies and intertextuality. Next, we will analyze the trajectory of the myth, specifically in the field of theatre, from Greco-Latin antiquity to the 20th century. Later it is necessary to approach the study of the author and his conception of the literary fact, so that it allows us to have a clearer idea of the re-reading he made of the texts of Aeschylus and Euripides to, finally, delve into these two dramatic works., Departamento de Filología Clásica, Máster en Textos de la Antigüedad Clásica y su Pervivencia

In his first phenomenological writings Jean Paul Sartre supports the thesis that consciousness is pure exteriority, that is, within it there is no metaphysical instance, such as the it-self, the Cogito, the Unconscious etc. For the being and nothingness the French philosopher will maintain this thesis, deepening it and establishing a dialogue with his theory of Being. In this measure, the following article intends to explore such a relationship, in order to know the place occupied by the notion of consciousness in being and nothingness., En sus primeros escritos fenomenológicos Jean Paul Sartre sostiene la tesis de que la conciencia es exterioridad pura, es decir, no existe interioridad en la conciencia que pudiese albergar instancias metafísicas, como lo podría ser el Yo, el Cogito, el Inconsciente etc. Ya para El Ser y la Nada, el filósofo francés mantendrá dicha tesis, profundizándola y estableciendo un dialogo con su teoría del Ser. En esta medida, el siguiente artículo se propone explorar tal relación, para así conocer el lugar que ocupa la noción de conciencia en el Ser y la Nada.

In Being and Nothingness, Sartre develops a notion of negative freedom, which is expressed on a nihilation of the being-in-itself. On the other hand, in Sartre’s Truth and Existence, the dimension of materiality acquires a renovated emphasis, and, as a consequence, freedom is expressed in an affirmative movement of unveiling of the Being. This two senses that the notion of freedom acquires, constitute different manifestations of the same phenomenon, and they are the result of different ways in which Sartre himself articulates the paradoxical notion between freedom and factuality, subjectivity and objectivity., En El ser y la nada, Sartre desarrolla una noción de libertad negativa que se expresa en la acción nihilizadora del ser en-sí. Sin embargo, en su obra de posguerra Verdad y existencia, la dimensión de la materialidad adquiere un renovado énfasis y como consecuencia, la libertad se expresa en un movimiento afirmativo de desvelamiento del Ser. Estos dos sentidos que adquiere la noción de libertad constituyen distintas manifestaciones del mismo fenómeno y son el resultado de la diversidad de formas en que el propio Sartre articula la relación paradójica entre libertad y facticidad, subjetividad y objetividad.

In order to separate from an excessively idealistic reading of Husserl’s phenomenology, Sartre turned to Heidegger’s ontology. His main goal was then to establish a phenomenological ontology. However, the author argues that all the main concepts that Sartre found in Heidegger, that is, nothingness, anguish, death and finitude, are constantly redefined into the French philosopher’s philosophy. This gesture explains the rupture according to which when Heidegger’s philosophy is a philosophy of finitude and death, that of Sartre is a philosophy and life., La filosofía de Sartre es en gran parte heredera de la ontología de Heidegger. De hecho, es para salir de una lectura idealista de la obra de Husserl que Sartre se orientó hacía la ontología heideggeriana con el fin de establecer una ontología fenomenológica. Sin embargo, el autor muestra que, sobre los conceptos fundamentales que marcan el cruce entre ambos autores (la nada, la angustia, la muerte y la finitud), Sartre resignifica constantemente los aportes heideggerianos, lo que permite entender la ruptura fundamental entre ambos autores, ruptura según la cual, cuando la filosofía de Heidegger es una filosofía de la finitud y de la muerte, aquella de Sartre es una filosofía del infinito y de la vida.

The objective of this work is to consider various doctrinal sources that postulate a necessary originality in works of art or, specifically, in literary works of art, and to examine how this requirement that does not exist in Argentine regulations is positioned against the essays on ontology and phenomenology by Jean-Paul Sartre. The hypothesis is the following: all literary works are original, therefore there can be no crime of plagiarism. Said hypothesis will lead to consider that every work is original for the reader, therefore there is no crime of plagiarism. The variation seems minor, but it means that every literary work, however similar it may be to another literary work, is original, since the reader creates his own mental image of the entirety of the work read., O objetivo deste trabalho é considerar várias fontes doutrinárias que postulam uma originalidade necessária em obras de arte ou, especificamente, em obras de arte literárias, e examinar como esse requisito que não existe na regulamentação argentina se posiciona contra os ensaios ontologia e fenomenologia de Jean-Paul Sartre. A hipótese é a seguinte: todas as obras literárias são originais, portanto não pode haver crime de plágio. Tal hipótese levará a considerar que toda obra é original para o leitor, portanto não há crime de plágio. A variação parece pequena, mas significa que toda obra literária, por mais semelhante que seja a outra obra literária, é original, pois o leitor cria sua própria imagem mental do conjunto da obra lida., El objetivo de este trabajo es considerar diversas fuentes doctrinarias que postulan una originalidad necesaria en las obras de arte o, específicamente, en las obras de arte literarias, y examinar cómo ese requisito que no existe en la normativa argentina se posiciona frente a los ensayos sobre ontología y fenomenología de Jean-Paul Sartre. La hipótesis es la siguiente: toda obra literaria es original, por eso no puede existir el delito de plagio. Dicha hipótesis llevará a considerar que toda obra es original para el lector, por eso no existe el delito de plagio. La variación parece menor, pero significa que toda obra literaria, por más parecida que sea a otra obra literaria, es original, ya que el lector crea su propia imagen mental de la totalidad de la obra leída.

The notion of responsibility presents an inevitable centrality in the vast work of the French philosopher Jean-Paul Sartre. This can be seen in his philosophy works as well as in his literary novels and various retellings. On the other hand, in the teaching of the French psychoanalyst Jacques Lacan there are also developments related to the notion of responsibility from different areas inherent to the field of belonging. Thus, the present research work has as its main aim to approach the principal elements from the work of each of these authors that will allow the setting of an approximation to the notion of responsibility that they both develop. This will enable, in a second moment, the carrying out of a parallelism between Jean-Paul Sartre's and Jacques Lacan's precepts in relation to the notion of responsibility that intends to enhance the similarities and divergences between the perspectives of these contemporary authors., A noção de responsabilidade é um tema central inevitável na vasta obra do filósofo francês Jean-Paul Sartre. Isto pode ser visto nas suas obras filosóficas assim como nos seus romances literários e vários contos curtos. Por outro lado, no extenso ensino do psicanalista francês Jacques Lacan, há também desenvolvimentos ligados à noção de responsabilidade a partir dos diferentes aspectos imanentes ao campo de pertença. Assim, o principal objectivo da presente investigação é abordarelementos fundamentais do trabalho de cada um destes autores que nos permitam estabelecer uma aproximação à noção de responsabilidade que eles desenvolvem. Isto permitirá, num segundo momento, fazer um paralelismo entre as declarações de Jean-Paul Sartre e Jacques Lacan em relação à responsabilidade que privilegia as semelhanças e divergências entre as perspectivasdestes autores que historicamente coexistiram no terreno., La noción de responsabilidad presenta una centralidad insoslayable en la vasta obra del filósofo francés Jean-Paul Sartre. Esto se observa tanto en sus obras filosóficas, como en sus novelas literarias y relatos varios. Por otra parte, en la extensa enseñanza del psicoanalista francés Jacques Lacan también existen desarrollos ligados a la noción de responsabilidad desde las diferentes aristas inmanentes al campo de pertenencia. Abordar elementos primordiales de la obra de cada uno de estos autores que permitan establecer una aproximación a la noción de responsabilidad que ellos desarrollan. Esto permitirá, en un segundo momento, realizar un paralelismo entre lo expuesto por Jean-Paul Sartre y Jacques Lacan en relación a la responsabilidad que privilegie las similitudes y divergencias entre las perspectivas de estos autores que coexistieron históricamente.

info:eu-repo/semantics/published, 1

info:eu-repo/semantics/published

info:eu-repo/semantics/published

info:eu-repo/semantics/published, 1

Common experience presents dreams as a succession of images. Even those who tried to theorize them have linked the dreamlike with a kind of vision, as if dreaming was always seeing something. However, since dreams are inhabited by negatities that appear through the absence, lack, frustration or, more generally, through desire itself, the author argues that the paradoxical ontology of these perceptions forces us to switch from the visual paradigm of representation to the discursive model of meaning. Thus, far from being an image, dreams are always already a text., La experiencia común presenta los sueños como una sucesión de imágenes. Incluso quienes lo teorizaron vinculan lo onírico con lo visual: soñar es ver algo. No obstante, dado que los sueños están habitados por negatidades que se presentan bajo la forma de la ausencia, de la falta, de la frustración o, de manera más general, del deseo, el autor muestra que la ontología paradójica de éstas obliga a alejarnos del paradigma visual de la representación para pensarlo mediante el modelo discursivo de la significación. Así, lejos de ser una imagen, los sueños son siempre ya un texto.

This article seeks to analyse Sartre’s praise for and criticisms against Hegel’s concept of recognition in the essay Being and Nothingness. First, it shows the relevance of this notion to overcome solipsism; then, it expounds the criticism of the ontological and epistemological optimisms of the Hegelian theory of intersubjectivity. As a conclusion, it makes clear the differences between the dialectic and idealistic approach of the Anerkennung (Hegel) and the lived-experiential and existential approach of the reconnaissance (Sartre) in these philosophical thoughts about interpersonal relationships., En este artículo se analizan los elogios y las críticas de Sartre en el ensayo El ser y la nada contra el concepto de reconocimiento de Hegel. Primero, se exhibe la importancia de esta noción para la superación del solipsismo; luego, se explican las denuncias de un optimismo ontológico y uno epistemológico en la visión hegeliana de la intersubjetividad. Como conclusión, se explicitan las diferencias entre el abordaje dialéctico-idealista de la Anerkennung (Hegel) y el abordaje vivencial-existencial de la reconnaissance (Sartre) en estas reflexiones filosóficas acerca de las relaciones interpersonales.

info:eu-repo/semantics/published

This dissertation traces adapted forms of the medieval mystery cycle tradition within different transnational moments of social, political, and cultural crisis. In redirecting the spiritually didactic aims of medieval performance, the modern mysteries that constitute this project illuminate how medieval theatre functions as an historical imaginary for the transformative potential of performance.This project investigates three twentieth-century adaptations of the medieval mystery cycle tradition: Alexander Scriabin’s unfinished multi-genre performance, Mysterium (c. 1910); Jean Paul Sartre’s first play, Bariona (1940); and a South African production of the Chester Mystery Cycle, Yiimimangaliso (2000). Chapter 2 demonstrates how Mysterium sought to enact a distinctly medieval imaginary of spiritual unity epitomized by the Russian religious value of sobornost.’ In analyzing its Russian Symbolist aesthetics, I argue that the Mysterium was designed phenomenologically to enact social transformation on the eve of the Soviet revolution through "affective atmosphere.” Chapter 3 discusses Jean-Paul Sartre's relatively unknown play Bariona as an adaptation of the medieval French nativity play tradition produced during World War II. This chapter situates Bariona within the longstanding tradition of French medievalist performance as a contested political site within the national consciousness. By analyzing its carceral creation in a POW camp, I argue that Bariona enacted a spiritual and liberatory efficacy through the phenomenology of the gaze. Chapter 4 discusses Yiimimangaliso, a South African adaptation of the Middle English Chester Mystery Cycle, as form of post-colonial syncretic theatre. Staged in the wake of apartheid, Yiimimangaliso's disparate domestic and international reception demonstrates how the "unmodern" is exoticized and consumed in both medieval and racialized forms while enacting a new notions of nationhood. Though stemming from vastly different genealogies, t

This article aims to analyze in Sartre's philosophy the notion of personalization. Inserted in the framework of existential psychoanalysis, this notion elucidates about the original choice and the existential project. Since his first works, Sartre has presented an impersonal transcendental conscience, so that freedom as nadification is independent of psychic life. We want to demonstrate that from the development of existential psychoanalysis freedom is not separated from the notion of personalization, but presupposes it due to the finitude condition of freedom. In this case, although it presupposes an impersonal transcendental field, freedom can only be apprehended concretely through personalization. This presupposes a necessary relationship between ontology and existential psychoanalysis in the elucidation of freedom, history, and the man., Este artigo tem por objetivo analisar na filosofia de Sartre a noção de personalização. Inserida nos quadros da psicanálise existencial, tal noção nos esclarece acerca da escolha original e do projeto existencial. Desde seus primeiros trabalhos Sartre nos apresenta uma consciência transcendental impessoal, de modo que a liberdade como nadificação é independente da vida psíquica. O que queremos demonstrar é que a partir do desenvolvimento da psicanálise existencial a liberdade não é separada da noção de personalização, mas a pressupõe devido à condição de finitude da liberdade. Neste caso, embora pressuponha um campo transcendental impessoal, a liberdade só é apreensível concretamente a partir da personalização. Isso pressupõe uma relação necessária entre a ontologia e a psicanálise existencial na elucidação da liberdade, da história, do homem.

If the twentieth century was that of phenomenology, the twenty-first is characte-rized by the rise of multiple realisms. Although one might think that this is a radical turn in contemporary philosophy, it should be remembered that, in 1943, Jean-Paul Sartre tried to establish an absolute neorealism which wanted to preserve a certain realism within phenomenology. Through a reading of Being and nothingness, the author shows that absolute neorealism enables the dichotomy between idealism and realism to be surpassed, thanks to the transphenomenality of two beings and, in addition, imposes a displacement of the descriptive and constitutive task of phenomenology towards a work of revelation., Tal como el siglo XX fue aquel de la fenomenología, el siglo XXI se caracteriza por el auge de los realismos. Se podría pensar que este cambio marca un giro radical en la filosofía. No obstante, es de recordar que en 1943 Jean-Paul Sartre quiso construir, desde la fenomenología, un neorrealismo absoluto que pueda conservar cierto realismo dentro de la fenomenología. Mediante una lectura de El ser y la nada se propone mostrar que el neorrealismo absoluto impone superar la dicotomía entre idealismo y realismo gracias a la transfenomenicidad de dos seres; y, además, desplazar la tarea descriptiva y constitutiva de la fenomenología hacia un trabajo de revelación

This paper aims at delving further into the notions of Sartre´s ontological phenomenology by means of hermeneutic analysis provided by Dominick LaCapra’s intellectual history. LaCapra’s ideas stand out for its potentiality when it comes to address how some intellectuals from the 20th have dealt with the experience of violence and uncertainty stemming from their historical context. With a view to taking forward this hermeneutic background, this paper explores Sartre’s ideas on the being of consciousness, intersubjectivity and the existential project by endorsing the lens provided by LaCapra’s works., El objetivo del presente artículo es el de reconstruir las nociones fundamentales de la ontología fenomenológica sartreana desde las categorías hermenéuticas de la historia intelectual de Dominick LaCapra. Este bagaje conceptual destaca por su fecundidad a la hora de justificar cómo algunos intelectuales de la pasada centuria han metabolizado las experiencias de violencia e incertidumbre de su tiempo en sus propias obras. Con el fin de proyectar estos esquemas interpretativos, interpretaremos las tesis sartreanas en torno al ser de la conciencia, a la intersubjetividad y al proyecto existencial desde el prisma que ofrecen las reflexiones de LaCapra.

This article aims to reflect on the foundation of education from a movement of thought that is oriented on finite. For this he takes categories such as Heideggerian Dasein, mainly the existential being-for-death, and Sartrean for-himself, which, with all its nuances, take the being from its own forgetfulness and allow a pedagogical reflection that welcomes finite as an alternative to maintain the open state of existence. Through a hermeneutical exercise, some concepts of existential philosophy were linked to a diagnosis of education on the horizon of forgetting being, envisioning in turn an exercise of foundation, which broadens the horizon to think about it and transform it., Este artículo pretende reflexionar acerca del fundamento de la educación a partir de un movimiento del pensar que se orienta en la finitud. Para ello, toma categorías como el Dasein heideggeriano, principalmente el existenciario ser-para-la-muerte, y el para-sí sartreano, que, con todos sus matices, sacan el ser de su propio olvido y posibilitan una reflexión pedagógica que acoge la finitud como alternativa para mantener el estado de apertura de la existencia. Mediante un ejercicio hermenéutico, se vincularon algunos conceptos de la filosofía existencial a un diagnóstico de la educación en el horizonte del olvido del ser, vislumbrando a su vez un ejercicio de fundamentación que amplía el horizonte para pensarla y transformarla.

This dissertation traces adapted forms of the medieval mystery cycle tradition within different transnational moments of social, political, and cultural crisis. In redirecting the spiritually didactic aims of medieval performance, the modern mysteries that constitute this project illuminate how medieval theatre functions as an historical imaginary for the transformative potential of performance.This project investigates three twentieth-century adaptations of the medieval mystery cycle tradition: Alexander Scriabin’s unfinished multi-genre performance, Mysterium (c. 1910); Jean Paul Sartre’s first play, Bariona (1940); and a South African production of the Chester Mystery Cycle, Yiimimangaliso (2000). Chapter 2 demonstrates how Mysterium sought to enact a distinctly medieval imaginary of spiritual unity epitomized by the Russian religious value of sobornost.’ In analyzing its Russian Symbolist aesthetics, I argue that the Mysterium was designed phenomenologically to enact social transformation on the eve of the Soviet revolution through "affective atmosphere.” Chapter 3 discusses Jean-Paul Sartre's relatively unknown play Bariona as an adaptation of the medieval French nativity play tradition produced during World War II. This chapter situates Bariona within the longstanding tradition of French medievalist performance as a contested political site within the national consciousness. By analyzing its carceral creation in a POW camp, I argue that Bariona enacted a spiritual and liberatory efficacy through the phenomenology of the gaze. Chapter 4 discusses Yiimimangaliso, a South African adaptation of the Middle English Chester Mystery Cycle, as form of post-colonial syncretic theatre. Staged in the wake of apartheid, Yiimimangaliso's disparate domestic and international reception demonstrates how the "unmodern" is exoticized and consumed in both medieval and racialized forms while enacting a new notions of nationhood. Though stemming from vastly different genealogies, t

La relación filosófica entre Husserl y Sartre es posible rastrearla no solo como maestro-discípulo (el mismo Sartre lo señala en 1940), sino también como un discípulo que intenta superar a su maestro. El presente artículo es un esfuerzo por mostrar la relación entre la lectura que Sartre hace de Husserl, advirtiendo hasta qué punto el filósofo francés comprende el proyecto del padre de la fenomenología, y el modo en que esta lectura permite a Sartre elaborar un auténtico pensamiento existencialista. Con ello ponemos de relieve la presunta deuda del existencialismo sartreano respecto de la fenomenología husserliana., The philosophical relationship between Husserl and Sartre can be traced back not only as a teacher-disciple, but also as a disciple trying to outdo his teacher. This article is an effort to show the direct relationship between Sartre’s reading of Husserl, noting to what extent the French philosopher understands the project of the father of phenomenology, and the way in which this reading allows Sartre to elaborate an authentic thought existentialist. With this we highlight the presumed debt of Sartrean existentialism regarding the Husserlian phenomenology.

This paper focuses on the concept of imagination in Giacomo Leopardi’s works, studying its evolution, from the Querelle des Anciens et des Modernes, to the latest theoretical formulations. From the Discorso di un italiano intorno alla poesia romantica to the determination of imagination as the «source of the reason» (Zib. 2134), Leopardi’s perspective changes drastically, due to his reflection on the bounds of rational knowledge (derived from xviiith century empirism and sensism and, mainly, from John Locke’s Essay Concerning Human Understanding and Bayle’s Dictionnaire). Through an analytic confrontation with Sartre’s works (L’imagination and L’imaginaire), this paper aims to present a theory of Leopardi’s imagination capable of solving the issues arising from its integration within the epistemological orientation of the Zibaldone.

This article aims to analyze in Sartre's philosophy the notion of personalization. Inserted in the framework of existential psychoanalysis, this notion elucidates about the original choice and the existential project. Since his first works, Sartre has presented an impersonal transcendental conscience, so that freedom as nadification is independent of psychic life. We want to demonstrate that from the development of existential psychoanalysis freedom is not separated from the notion of personalization, but presupposes it due to the finitude condition of freedom. In this case, although it presupposes an impersonal transcendental field, freedom can only be apprehended concretely through personalization. This presupposes a necessary relationship between ontology and existential psychoanalysis in the elucidation of freedom, history, and the man., Este artigo tem por objetivo analisar na filosofia de Sartre a noção de personalização. Inserida nos quadros da psicanálise existencial, tal noção nos esclarece acerca da escolha original e do projeto existencial. Desde seus primeiros trabalhos Sartre nos apresenta uma consciência transcendental impessoal, de modo que a liberdade como nadificação é independente da vida psíquica. O que queremos demonstrar é que a partir do desenvolvimento da psicanálise existencial a liberdade não é separada da noção de personalização, mas a pressupõe devido à condição de finitude da liberdade. Neste caso, embora pressuponha um campo transcendental impessoal, a liberdade só é apreensível concretamente a partir da personalização. Isso pressupõe uma relação necessária entre a ontologia e a psicanálise existencial na elucidação da liberdade, da história, do homem.

If the twentieth century was that of phenomenology, the twenty-first is characte-rized by the rise of multiple realisms. Although one might think that this is a radical turn in contemporary philosophy, it should be remembered that, in 1943, Jean-Paul Sartre tried to establish an absolute neorealism which wanted to preserve a certain realism within phenomenology. Through a reading of Being and nothingness, the author shows that absolute neorealism enables the dichotomy between idealism and realism to be surpassed, thanks to the transphenomenality of two beings and, in addition, imposes a displacement of the descriptive and constitutive task of phenomenology towards a work of revelation., Tal como el siglo XX fue aquel de la fenomenología, el siglo XXI se caracteriza por el auge de los realismos. Se podría pensar que este cambio marca un giro radical en la filosofía. No obstante, es de recordar que en 1943 Jean-Paul Sartre quiso construir, desde la fenomenología, un neorrealismo absoluto que pueda conservar cierto realismo dentro de la fenomenología. Mediante una lectura de El ser y la nada se propone mostrar que el neorrealismo absoluto impone superar la dicotomía entre idealismo y realismo gracias a la transfenomenicidad de dos seres; y, además, desplazar la tarea descriptiva y constitutiva de la fenomenología hacia un trabajo de revelación

This paper aims at delving further into the notions of Sartre´s ontological phenomenology by means of hermeneutic analysis provided by Dominick LaCapra’s intellectual history. LaCapra’s ideas stand out for its potentiality when it comes to address how some intellectuals from the 20th have dealt with the experience of violence and uncertainty stemming from their historical context. With a view to taking forward this hermeneutic background, this paper explores Sartre’s ideas on the being of consciousness, intersubjectivity and the existential project by endorsing the lens provided by LaCapra’s works., El objetivo del presente artículo es el de reconstruir las nociones fundamentales de la ontología fenomenológica sartreana desde las categorías hermenéuticas de la historia intelectual de Dominick LaCapra. Este bagaje conceptual destaca por su fecundidad a la hora de justificar cómo algunos intelectuales de la pasada centuria han metabolizado las experiencias de violencia e incertidumbre de su tiempo en sus propias obras. Con el fin de proyectar estos esquemas interpretativos, interpretaremos las tesis sartreanas en torno al ser de la conciencia, a la intersubjetividad y al proyecto existencial desde el prisma que ofrecen las reflexiones de LaCapra.

This article aims to reflect on the foundation of education from a movement of thought that is oriented on finite. For this he takes categories such as Heideggerian Dasein, mainly the existential being-for-death, and Sartrean for-himself, which, with all its nuances, take the being from its own forgetfulness and allow a pedagogical reflection that welcomes finite as an alternative to maintain the open state of existence. Through a hermeneutical exercise, some concepts of existential philosophy were linked to a diagnosis of education on the horizon of forgetting being, envisioning in turn an exercise of foundation, which broadens the horizon to think about it and transform it., Este artículo pretende reflexionar acerca del fundamento de la educación a partir de un movimiento del pensar que se orienta en la finitud. Para ello, toma categorías como el Dasein heideggeriano, principalmente el existenciario ser-para-la-muerte, y el para-sí sartreano, que, con todos sus matices, sacan el ser de su propio olvido y posibilitan una reflexión pedagógica que acoge la finitud como alternativa para mantener el estado de apertura de la existencia. Mediante un ejercicio hermenéutico, se vincularon algunos conceptos de la filosofía existencial a un diagnóstico de la educación en el horizonte del olvido del ser, vislumbrando a su vez un ejercicio de fundamentación que amplía el horizonte para pensarla y transformarla.

The tension between freedom and security, between the wishes of the group against those of the individual, has been in force sice the birth of human societies. Two antagonistic elements that complement each other, from the political sphere to our psyche, this struggle of opposites is constant and we can hardly detach ourselves from it. Security is born from the desire to safeguard freedom so in the end, it ends up being self-limited, paradoxically. The human being has required the emergence of the second mentioned to be able to fight his own species. The combination of both categories is the key of success., La tensión entre libertad y seguridad, entre los deseos del colectivo frente a los del propio individuo, ha estado vigente desde el nacimiento de las sociedades humanas. Dos elementos antagónicos que se complementan, desde el ámbito político hasta en la psique, dicha lucha de contrarios es constante y difícilmente podemos desligarnos de la misma. La seguridad nace del deseo de salvaguardar la libertad; por lo que al fin y al cabo, se acaba autolimitado a ella misma, paradójicamente. El ser humano ha requerido del surgimiento de la segunda mencionada para poder combatir a los de su propia especie. La combinación de ambas categorías es la clave del éxito.

An exhausted philosophical place, put into circulation by Sartre itself, concerns the domains of the philosophies of existence: atheist with Heidegger and Sartre, Christian with Jaspers and Marcel. What unites (existence) divides (domains) and what divides unites, but in very different ways. All the protagonists reject Sartre’s categories. Thus, other proximities (Heidegger, Marcel, the being) and other differences (others) are created. However, it should not be believed that everything ends in controversy, because the unit is hidden in the division like the division in the unit. The relationship between Marcel and Sartre, in particular, finally gives the impression of a clear and unshakable divide. While the points of contact remain and the same controversy originates in the different way of practicing the phenomenology of existence, which nevertheless kept them close. Not just dissensions and contrasts, clashes and regrets. But also a fundamental reflection on the correct exercise of the phenomenological method around the experiences of existence.

La relación filosófica entre Husserl y Sartre es posible rastrearla no solo como maestro-discípulo (el mismo Sartre lo señala en 1940), sino también como un discípulo que intenta superar a su maestro. El presente artículo es un esfuerzo por mostrar la relación entre la lectura que Sartre hace de Husserl, advirtiendo hasta qué punto el filósofo francés comprende el proyecto del padre de la fenomenología, y el modo en que esta lectura permite a Sartre elaborar un auténtico pensamiento existencialista. Con ello ponemos de relieve la presunta deuda del existencialismo sartreano respecto de la fenomenología husserliana., The philosophical relationship between Husserl and Sartre can be traced back not only as a teacher-disciple, but also as a disciple trying to outdo his teacher. This article is an effort to show the direct relationship between Sartre’s reading of Husserl, noting to what extent the French philosopher understands the project of the father of phenomenology, and the way in which this reading allows Sartre to elaborate an authentic thought existentialist. With this we highlight the presumed debt of Sartrean existentialism regarding the Husserlian phenomenology.

La relación filosófica entre Husserl y Sartre es posible rastrearla no solo como maestro-discípulo (el mismo Sartre lo señala en 1940), sino también como un discípulo que intenta superar a su maestro. El presente artículo es un esfuerzo por mostrar la relación entre la lectura que Sartre hace de Husserl, advirtiendo hasta qué punto el filósofo francés comprende el proyecto del padre de la fenomenología, y el modo en que esta lectura permite a Sartre elaborar un auténtico pensamiento existencialista. Con ello ponemos de relieve la presunta deuda del existencialismo sartreano respecto de la fenomenología husserliana., The philosophical relationship between Husserl and Sartre can be traced back not only as a teacher-disciple, but also as a disciple trying to outdo his teacher. This article is an effort to show the direct relationship between Sartre’s reading of Husserl, noting to what extent the French philosopher understands the project of the father of phenomenology, and the way in which this reading allows Sartre to elaborate an authentic thought existentialist. With this we highlight the presumed debt of Sartrean existentialism regarding the Husserlian phenomenology.

An exhausted philosophical place, put into circulation by Sartre itself, concerns the domains of the philosophies of existence: atheist with Heidegger and Sartre, Christian with Jaspers and Marcel. What unites (existence) divides (domains) and what divides unites, but in very different ways. All the protagonists reject Sartre's categories. Thus, other proximities (Heidegger, Marcel, the being) and other differences (others) are created. However, it should not be believed that everything ends in controversy, because the unit is hidden in the division like the division in the unit. The relationship between Marcel and Sartre, in particular, finally gives the impression of a clear and unshakable divide. While the points of contact remain and the same controversy originates in the different way of practicing the phenomenology of existence, which nevertheless kept them close. Not just dissensions and contrasts, clashes and regrets. But also a fundamental reflection on the correct exercise of the phenomenological method around the experiences of existence.

This article aims to reflect on the foundation of education from a movement of thought that is oriented on finite. For this he takes categories such as Heideggerian Dasein, mainly the existential being-for-death, and Sartrean for-himself, which, with all its nuances, take the being from its own forgetfulness and allow a pedagogical reflection that welcomes finite as an alternative to maintain the open state of existence. Through a hermeneutical exercise, some concepts of existential philosophy were linked to a diagnosis of education on the horizon of forgetting being, envisioning in turn an exercise of foundation, which broadens the horizon to think about it and transform it., Este artículo pretende reflexionar acerca del fundamento de la educación a partir de un movimiento del pensar que se orienta en la finitud. Para ello, toma categorías como el Dasein heideggeriano, principalmente el existenciario ser-para-la-muerte, y el para-sí sartreano, que, con todos sus matices, sacan el ser de su propio olvido y posibilitan una reflexión pedagógica que acoge la finitud como alternativa para mantener el estado de apertura de la existencia. Mediante un ejercicio hermenéutico, se vincularon algunos conceptos de la filosofía existencial a un diagnóstico de la educación en el horizonte del olvido del ser, vislumbrando a su vez un ejercicio de fundamentación que amplía el horizonte para pensarla y transformarla.

info:eu-repo/semantics/published

info:eu-repo/semantics/published

info:eu-repo/semantics/published