French Thinker Research Articles

The Birth of the Idea of Perfectibility: From the Enlightenment to Transhumanism

Starting from the Age of Enlightenment, a person’s ability of self-improvement, or perfectibility, is usually seen as a fundamental human feature. However, this term, introduced into the philosophical vocabulary by J.-J. Rousseau, gradually acquired additional meaning – largely due to the works of N. de Condorcet, T. Malthus and C. Darwin. Owing to perfectibility, human beings are not only able to work on themselves: by improving their abilities, they are also able to change their environment (both social and natural) and create favorable conditions for their existence. It is no coincidence that perfectibility became the key concept of the idea of social progress proposed by French thinkers in the Age of Enlightenment, despite the fact that later it was criticized, above all, by English authors, who justified its organic and biological nature and gave a different evolutionary interpretation to this concept, without excluding perfectibility from the philosophical vocabulary. In this article, we address the opposition and mutual counterarguments of these two positions. Beyond that, we draw a parallel with some of the ideas of S. Kapitsa, who proved to be not only a critic of Malthusianism but also a direct disciple of Condorcet. In the modern age, the ideas of human self-improvement caused the development of transhumanist movement. Condorcet is more relevant than ever, and today his theory of the progress of the human mind, which influenced the genesis of modern historical science, needs a re-thinking in the newest perspective of improving the mental and physical human nature with the help of modern technologies.

Hacia una antropología hermenéutica del sufrimiento. Fenomenología de la acción (y del sufrir), ética de la resistencia y hermenéutica de la parsimonia. (Una presentación de El sufrimiento no es el dolor de Paul Ricoeur)

Presento en este texto el artículo de P. Ricoeur El sufrimiento no es el dolor. Tras contextualizarlo paso a indicar cuáles son sus temas vertebradores para después, en un segundo momento, indicar su relevancia y trascendencia. Se trata de un trabajo muy importante en la trayectoria del pensador francés, pues nos permite entender mejor su propuesta de fenomenología hermenéutica, así como su dimensión ética. Además, la antropología del sufrimiento que nos ofrece permite vertebrar las líneas fundamentales de una ética (y política) del cuidado –sugerente, actual y llena de posibilidades.

Jacques Lacan'ın Yapısalcılık İle Karmaşık İlişkisi

Jacques Lacan'ın psikanalitik kuramlarını sorunsuz bir şekilde yapısalcı ya da postyapısalcı bir zeminde değerlendirmek, yaşadığı dönüşümlerden dolayı ve yapısalcı olarak gruplandırıldığı döneminde postyapısalcı öğeleri, postyapısalcı olarak gruplandırıldığı döneminde ise hâlâ bazı yapısalcı öğeleri barındırdığı için hatalı bir yaklaşım olur. Tıpkı Fransız düşünür Roland Barthes'ın düşünsel evriminde olduğu gibi, Lacan'ın da yapısalcı döneminde, özneyi imleyenin etkisinde bir süreç ya da 'operasyonel bir nosyon' olarak alması ve istikrarlı olamayan ontolojik bir zemine oturtması gibi postyapısalcı izler görmek olasıdır. Postyapısalcı olarak nitelenen döneminde de, yapısalcı düşüncenin belirleyici özelliklerinden olan topolojiye olan ilgisinin, ve değişik psişik fenomenlerin bir topoloji üzerinden anlatılması eğiliminin korunması; psişik mekanizmaların anlaşılmaya çalışılması; ve bir gerçeklik arayışı gibi öğelerin korunduğunu görürüz. Yine de Lacan'ı okurken ve onun kuramlarını çözümlerken bu kuramların hangi dönemine ait olduğunu bilmek, yapılan çalışmanın iç tutarlılığı ve olası bir mantık hatasına düşmemek için önemlidir. Bu çalışmada Lacan'ın klinik pratiğinden ziyade, onun psikanalitik kuramlarının yapısalcılık ve kısaca postyapısalcılık bağlamında bir değerlendirmesi yapılacaktır. Bu çalışma Lacan'ın kuramlarının yapısalcılık ve postyapısalcılık arasında bir eşiğe yerleştirilmesinin daha doğru olacağını savunur.

The Norm, the Normal and the Pathological: Articulating Honneth's Account of Normativity with a French Philosophy of the Norm (Foucault and Canguilhem)

ABSTRACT Axel Honneth deploys the categories of normal and pathological to explain contemporary society in organic terms. This article concerns itself with how these medical references function in Honneth's work to explain the social world, and what their political implications are. For Honneth, social normality is a normative resource, even if it is only accessible through the study of pathology. Socially accepted norms are taken to reflect legitimate principles, with the early Honneth taking pathology as an individual psychic suffering that results from injustice, and the later Honneth taking pathology as an overextension of the logic of one social sphere (e.g. law) into the terrain of another (e.g. ethics). The implications of Honneth's organic account of society are explored through the lens of a competing “French” account of the norm offered by Canguilhem and Foucault. These French thinkers view socially accepted norms not as reflecting legitimate principles, but as standardizing processes of normalization that stifle normativities that do not conform. It is suggested that Honneth's account of normativity must be articulated with Canguilhem's and Foucault's account of normalization. That said, through the course of the analysis, several unexpected continuities are discovered between these two different traditions.

ANDROGYNY IN THE CONTEXT OF CURRENT VISUAL FASHION SPACE: PHILOSOPHICAL AND CULTUROLOGICAL ASPECT

Purpose of the article is to highlight the peculiarities of the androgyny presentation in current visual culture, in particular in fashion and its philosophical and culturological comprehension. Determination of the leading trends associated with the offset of gender stereotypes and denial of the established separation into the feminine and masculine beginnings is due to the attention to the latest theories, such as transfeminism. Theoretical basis is the works of contemporary authors who develop such concepts as "gender", "gender identity", "androgyne" and move within the limits of the theories of transfeminism and transgenderism. The leading French thinker J. Baudrillard outlines philosophical measurements related to the justification of fashion. The interaction issues of the feminist theory, aesthetics of gender and androgyny, which are manifested in visual images, are presented in the writings of P. Auslander, R. Crepax. Transformation of the androgyny idea is considered in the works of B. Řiháková, F. J. Galarte. S. Stryker, T. Bettcher and J. Halberstam also address the problem of transgenderism and transfeminism in their writings. Originality is to highlight the main aspects associated with actualization of androgyny, its visual presentations in fashion, and the connections with contemporary theoretical discourse. A number of concepts related to the transformation of gender stereotypes have been identified. It was revealed that the logical continuation of changes in society, science and technical development is the actualization of androgyny as an individual’s freedom in self-presentation and self-identification. It was emphasized that during the last century androgyny also serves as the basis for forming new trends in theoretical discourse, in particular, transfeminism, as well as it finds many visual manifestations in fashion and fashion industry. Conclusions contain the results of the study that describes the role of androgyny in the context of today’s culture as a measurement of personal freedom, aimed at avoiding gender stereotypes and the usual dichotomy of masculinity and femininity, which manifests itself in contemporary visual practices.

Reading John Grisham’s Bleachers with Foucault: lessons for sports retirement

ABSTRACT This paper has explored how a sociological reading of John Grisham’s short work of fiction Bleachers can shed light on the complexities of the coaching and sports retirement processes. The aim of this paper was to consider the “sociological insights” that Bleachers has to offer by reading the novel in companionship with the thoughts of French post-structuralist thinker Michel Foucault , specifically his disciplinary analysis from Discipline and Punish. This paper has also observed how the figure of Coach Eddie Rake in Bleachers can be considered as trope for retired athletes’ unresolved feelings towards their former sport. In achieving these aims, this paper has considered how Bleachers, when read through a sociological lens, can act as a meaningful data source for those invested in learning more about the poorly understood phenomena of sports retirement, as well as the dangers of coaching practices that are overly reliant upon the disciplinary logic of sport.

Ciencias de la complejidad vs. pensamiento complejo. Claves para una lectura crítica del concepto de cientificidad en Carlos Reynoso

El antropólogo social Carlos Reynoso ha planteado una serie de objeciones al llamado pensamiento complejo, cuyo principal representante es el pensador francés Edgar Morin. Reynoso toma como punto de referencia para realizar la crítica al pensamiento complejo el rigor conceptual de las ciencias de la complejidad. Sus acusaciones sobre el pensamiento complejo se fundamentan en el carácter discursivo de éste y en su falta de un método científico. Este artículo analiza y critica el concepto implícito de cientificidad en el pensamiento de Reynoso y propone la necesidad de articular pensamiento filosófico y metodología empírica para comprender la complejidad y sus ciencias.

Criminal crowds: Responsibility attribution and social control in Sighele and Le Bon

Social control and responsibility attribution as fundamental concepts for a comparative analysis between the "Psychology of Crowds" (1895) by Gustave Le Bon and "The Criminal Crowd" (1891) by Scipio Sighele. The present study attempts to demonstrate the limitation of the distancing of the French thinker from the work of the Italian criminologist. Pioneering examples of psychology of crowds in a sociological/philosophical (for Le Bon) and criminological/forensic (for Sighele) interpretation, the texts follow some common reflections, overshadowed by the different background of the two authors and a different authorial purpose. In fact, for the eminent theoretician of positive law of Lombrosian inspiration the objective is to establish a criminal responsibility commensurate with the crimes of the members of the crowd, through the criterion of the temibility of the offender, for Le Bon instead (at least according to certain points of view) it is about providing the tools of control to the individual who does not want to be overwhelmed by the power of the crowd, while not neglecting even the latter some interesting suggestions of criminal law. This different perspective makes it easier for the reader to see the differences in thought and less easy to glimpse moments of conceptual harmony. At the same time, it will be attempted to demonstrate how it is not possible, even in spite of the title attributed by Sighele to his own work, to limit the reflection of the criminologist to the crimes of the crowds and not even flatten it on the controversial theories of criminal anthropology.

What is Phenomenology of Religion? (Part II): The Phenomenology of Religious Experience

AbstractThis article is part II of a consideration of phenomenology of religion focusing in this part on the conversation in contemporary French phenomenology. It begins with a brief comment about Heidegger's phenomenology of religious life and then engages most heavily those thinkers who discuss the phenomenon of religion in the Francophone context: Jean Héring, Emmanuel Lévinas, Jean‐Luc Marion, Michel Henry, Jean‐Yves Lacoste, Jean‐Louis Chrétien, and Emmanuel Falque. The article concludes with a brief consideration of the contemporary Anglophone conversation and the ways in which these French thinkers are appropriated in the current discussion about the phenomenality of religion.

Universalism and the (un)translatable

ABSTRACTA unified set of questions arises in translation theory as it does in philosophy: how can one particularity be related to another? Can any general truth emerge from this relationship? And if so, in what particular language might this general truth be thought about and discussed? This article explores how various French thinkers have addressed these questions, from Alain Badiou's recent account of philosophical French in terms of universalism, to Antoine Berman's and Philippe Lacoue-Labarthe's readings of an alternative approach to universalism provided by German thought. Where a key passage in Badiou's text suggests that he has Friedrich Hölderlin in mind, this poet-translator provides an explicit model for the other two thinkers.

MICHEL FOUCAULT’S ARCHAEOLOGY OF LANGUAGE

Natural language plays a fundamental role in cognition and communication, but in the modern information society, language is increasingly used as a data transmission technology. The study of the problem of language power over thinking is a significant contribution to understanding the nature of language and its relationship with thinking. This article presents an analysis of the peculiarities of M. Foucault’s views on the problem of relationship between language and thinking. The author applies the elements of Foucault’s archaeological approach and studies his concepts in connection with the ideas of other French thinkers. During the analysis, the author formulates her vision of the concepts of power and discourse. The first part of the article considers the understanding of natural language as a complex open sign system that interacts with the outside world and constantly accumulates elements of culture and creativity, from the point of view of philosophy and structural linguistics. The understanding of the division of language into separate discourses is explained. The presentation of the original methodology of Foucault’s language research explains what makes it possible to reveal the peculiarities of the historical development of discourse in the social aspect. Further, Foucault’s views on the role of language in obtaining knowledge and the formation of thinking are reflected, as well as an understanding of the relations of power that the philosopher notices in mental and speech activity of individuals. There follows J. Baudrillard’s criticism of Foucouldian concept of power and the process of language development in society. In conclusion, the author summarizes the analyzed views on power, development of language and thinking as well as Foucault’s understanding of language.

Henry Thomas Buckle's The History of Civilization in England in France (1865–1918): A Transnational Reception Case

ABSTRACT The article examines how Henry Thomas Buckle's History of Civilization in England was translated and understood in France from 1865 to 1918. Buckle was translated at a time when English historiography had lost its prominence in France. His positivism, and the influence that French thinkers such as Guizot, Michelet, and Comte had on his work, explain why Buckle was acclaimed during that period. He was published in a collection that made him appear as one of the leading international historians of his time. The article points out how French and British politics interfered with the publication of Buckle's History under the Second Empire and how finally Buckle was eclipsed by Marx. Through Buckle, the article gives a new outline of the reception of English historiography in France during the latter part of the nineteenth century.

Žan Žak Ruso i Francuska revolucija

The French Revolution was preceded by a long intellectual and ideological preparation that was significantly marked by works of Jean Jacques Rousseau, especially by his Social contract. Hence, the Rousseau is one of many french thinkers whose teachings influenced this epochal event and inspired french revolutionaries during the whole revolutionary period. It is considered that Rousseau announced the French revolution and was its guide. From Burke to Quinet and Taine, many in the French revolution recognized precisely his dominant influence. And they were right, especially if we take into consideration the widely accepted Francois Furet's opinion on how exactly the Revolution proclaimed itself the heir of Rousseau and that Rousseau's principle according to which no one can rule unless authorized by the people, gathered without differences, all the revolutionary currents. Taking into account his undoubted contribution and the fact that his political theory in general, and especially his concept of indivisible and inalienable popular sovereignty, despite certain internal contradictions, is the culmination and ultimate logical consequence of the pre-revolutionary bourgeois political thought, the author's intention in this work is to show how Rousseauism influenced the French revolution and the political activities of the revolutionary leaders.

Jeanne d'Albret: Letters from the Queen of Navarre with an Ample Declaration ed. by Kathleen M. Llewellyn, Emily E. Thompson, and Colette H. Winn

Reviewed by: Jeanne d'Albret: Letters from the Queen of Navarre with an Ample Declaration ed. by Kathleen M. Llewellyn, Emily E. Thompson, and Colette H. Winn Zita Eva Rohr Llewellyn, Kathleen M., Emily E. Thompson, and Colette H. Winn, eds and trans, Jeanne d'Albret: Letters from the Queen of Navarre with an Ample Declaration (The Other Voice in Early Modern Europe: Toronto Series, 43; Medieval and Renaissance Texts and Studies, 490), Tempe, Arizona Center for Medieval and Renaissance Studies, 2016; paperback; pp. 116; R.R.P. US $31.95; ISBN 9780866985451. This is a slim but perfectly formed volume, both elegant and informative in its explanatory introduction, notes, and careful translation of the rhetorical virtuosity of this most intriguing of women, Jeanne d'Albret, queen of Navarre, daughter of Marguerite d'Angoulême (Marguerite of Navarre), niece of François I of France, and mother to Henri III of Navarre, future Henri IV of France. The editors take care to situate both their subject and her work in an extended introduction, divided into four coherent parts: 'A Woman of Strength and Power', 'Jeanne and the Reformation', 'The Last Years', and 'The Afterlife of the Ample Declaration'; each punctuated by user-friendly sub-headings. While this reader is at one in describing Jeanne as a 'Woman of Strength and Power' (p. 1), she hesitates to conclude that she was 'an exceptional woman'. The most recent queenship scholarship, and studies of powerful premodern women more generally, demonstrate that elite and royal women were not exceptional for their times; like their male counterparts, rank made them exceptional, but not their involvement in public affairs. Roughly contemporaneous with Jeanne, we can point to Margaret of Parma (d. 1530); Jeanne's mother, Marguerite d'Angouleme (d. 1549); Mary, Queen of Scots (d. 1587); Jeanne's nemesis, Catherine de' Medici (d. 1589); Catherine's daughter, Marguerite of Valois (d. 1615); and Elizabeth I (d. 1603). This is not to suggest that Jeanne did not live an extraordinary life. Despite Jeanne's mother Marguerite remaining a Catholic all her life, her religious beliefs were underpinned to a considerable extent by new French thinking about religion, and she protected both the Protestant Calvin and the Catholic humanist Rabelais. Like Erasmus, Prince of the Humanists, Marguerite, 'Mother of the Renaissance', sought to mediate between Catholics and Reformists to try to reform the Church from within, emphasizing a middle way rather than a complete break. Jeanne was exposed therefore to Reformist thinking from her earliest years, choosing in 1560 a different path from her mother Marguerite's and that of her [End Page 208] quisling husband Antoine of Bourbon who, after a couple of false starts, remained within the Catholic Church. It is hardly surprising that their Protestant son, Henri of Bourbon, reportedly conceded in 1593 that 'Paris vaut bien une messe' (Paris is well worth a Mass), ascending the vacated Valois throne of France as Henri IV. The introduction is followed by a useful 'Note on the Translation', highlighting the pitfalls of translating Jeanne's words due to her tendency to ramble and digress as well as her intentional ambiguities (p. 37). Five very important letters open the translated works: the first 'To the king' (Charles IX); the second 'To the queen, my sovereign lady' (the queen-mother, Catherine de' Medici); the third; To Monsieur, [brother of the king]' (Henri, duke of Anjou, later Henri III of France); the fourth 'To Monsieur my brother, Monsieur le Cardinal, etc.' (her brother-in-law, Charles of Bourbon); and the fifth, seeking military support, 'To the queen of England' (the Protestant monarch, Elizabeth I). The first four were all written from Bergerac on the same day, September 16, 1568. The letter to Elizabeth I was written on 16 October 1568 from the fortified port of La Rochelle where Jeanne embedded herself as the leader of the French Protestant party and from where she controlled Protestant propaganda, fortifications, finances, and intelligence gathering. What follows is Jeanne's very detailed rhetorical treatise, Ample Declaration (or justification) of the preceding letters. Jeanne's Ample Declaration was not just destined for her epistolary correspondents—she intended it to be circulated widely in inexpensive, readily...

Translators in Action: Moments in a Dialogue

Translators in ActionMoments in a Dialogue Catherine Porter (bio) Prefatory Note It has been my good fortune to work closely with many of the authors whose books I have translated. Our dialogues have enabled me to seek clarifications, track down references, stabilize lexical choices, and propose a wide variety of adjustments. This was almost, but not quite, the case with Antoinette Fouque, Il y a deux sexes. I was introduced to the author of Il y a deux sexes as I was about to begin the project; our half-hour conversation was enlightening, but it was to be the last, as Mme Fouque entrusted the supervision of the translation to her friends and collaborators from the French Women's Liberation Movement she had founded (MLF) and from the Editions Des femmes, the publishing house to which the movement had given rise. Antoinette Fouque died on February 20, 2014. There Are Two Sexes was published by Columbia University Press in 2015. The translator's note I prepared for the volume points to the unusually complex distribution of roles in this project. This translation was a collaborative undertaking. It was begun by David Macey, who completed a first draft of all but one chapter in Il y a deux sexes before his death in 2011. Catherine Porter revised his draft and translated the missing material along with one chapter each from Gravida and Génésique; she also revised the draft of a second chapter from Génésique translated by Eileen Powis. Along the way, Porter supplemented the references and added [End Page 127] a number of translator's notes. Research assistant William Burton tracked down numerous references and English-language versions of citations, with support from the editorial staff at Des femmes publishing house. Marie-Aude Cochez read the completed translation carefully for accuracy and fluency. Sylvina Boissonnas oversaw the entire project, serving as coordinator and consultant. Antoinette Fouque was the ultimate arbiter on matters of fact and terminology. (2015, xxxv) My principal interlocutor was thus Marie-Aude Cochez, a professional English-to-French translator and a longtime member of MLF—Psychanalyse et politique, familiar with Antoinette Fouque's thought and concepts. We found that we had a great deal in common, including the ability to defend our choices vigorously without jeopardizing a friendly relationship. Unsurprisingly the translation of certain key terms in Fouque's vocabulary posed the most challenging problems at the outset. Excerpts from our October 2013 dialogue appear below, translated from the French; they all refer to passages from the preface to the second edition (Paris: Gallimard, 2004, pp. iii–xxiii; New York: Columbia University Press, 2015, pp. xvii–xxxi). 1. Source Text in Context "[L]es femmes trouvent l'énergie, pour peu qu'on les encourage, de se transformer en actrices principales du changement . . . pour accomplir une triple révolution, du symbolique, de l'économique, du politique" (2004, xix). Proposals CP: "in the symbolic, economic and political realms" MAC: "in the symbolic, the economic, and the political" Discussion CP: English is less open than French to using adjectives as substantives. "The symbolic" and "the imaginary" may have imposed themselves, but I'm not comfortable using "the economic" and "the political" without attaching them to a substantive. MAC: Yes, we know that English in fact doesn't like this transformation of adjectives into substantives very much. Lacan's translators have introduced it, and as you say "the real, the symbolic, the imaginary . . ." are now accepted; "the political" and "the economic" are also found in translations of French thinkers. So we're not going to give up the idea of risking "the living," "the living-speaking . . ." We've been thinking that we might even include a translator's [End Page 128] note at the beginning of the book, pointing out this deliberate translator's choice. What do you think about it? CP: OK, if we must, for "the symbolic, the economic, and the political," though that might introduce confusion; while "the symbolic" belongs to Lacan's vocabulary, the other two terms have no obvious associations, at least for the Anglophone reader. The underlying problem shows up all the more clearly in the...

Pierre Bourdieu o sztuce jako praktyce społecznej. Obrona koncepcji autonomicznego pola produkcji kulturowej

The article’s aim is to reflect on the late poststructuralist conceptualisations of social practices and autonomous fields of cultural production by Pierre Bourdieu in order to distin­guish the specificity of the autonomous field of art and to grasp the author’s attitudes to these theoretical constructions. The autonomous field of art is being drawn in the late thought of the French thinker as one of the still existing structures of historical character enabling cultural production and reproduction that is relatively free from external pressures, favours the accu­mulation of knowledge and enhances reflection. As such – it is diagnosed as a contemporary value in need of defence. The author of these considerations tries to extract this diagnosis, with which she agrees, form Bourdieu’s thought. She also attempts to point out the most important, according to her, humanistic traditions which enabled some selected approaches to the theory of practice of modernity and late modernity, and thus the development of Bourdieu’s ideas towards emancipation.

ВЛАСТЬ И НАКАЗАНИЕ В ГЕНЕАЛОГИЧЕСКОМ ПРОЕКТЕ М. ФУКО

The article proposes analytical reconstruction of the French philosopher and historian M. Foucault’s interpretation strategy related to the genealogical project The History of Punishment. The object of cognition marginalization is content moment of this reconstruction, as contributing to both the transformation of the research subject field and the genealogical identification of the object. There are defined the rules of reconstruction, contributing to the diffusion of the methodological approach to power in the genealogy of M. Foucault. The article substantiates the position that the use of some individual rules of reconstruction cannot lead to methodological unity in the genealogical project due to the marginal-positive identification of the object and the structure of The History of Punishment. Comparison of J. Deleuze’s functional analysis and M. Foucault’s genealogical approach to the problem of power points to the diffusion of the method, which is unable to localize its object in the social space. In many ways, this will be facilitated by the use of the visual model as an epistemological one, which is traditional for Foucault’s research. All the dynamic and structural characteristics that are used in Foucault’s genealogy to analyze the concept of Microphysics of power will be reduced to marginal anthropology. In the genealogical period of the French thinker’s work, marginal anthropology is regarded as a way of constructing genealogical reality. Genealogical description as a method of a marginal object description is viewed as a consequence of methodological diffusion. The phenomenon of disciplinary power is considered as a marginal construction, deriving the concept of normal-abnormal from the totality of disciplinary practices, structuring the European society. M. Foucault’s focus on marginal anthropology will serves as a basis for the transition to The History of Sexuality project.

Povratak baroka - Concerto dragonese Dragane Jovanović

That "past is altered by the present as much as the present is directed by the past..." (T. S. Eliot) is confirmed in Concerto Dragonese, a new piece by Dragana Jovanović, dedicated to the thirtieth anniversary of existence of the Camerata Academica Ensemble of the University of Novi Sad Academy of Arts. Composed as a typical concerto grosso, it reflects the theoretical foundations of French thinker Guy Scarpetta and the thoughts of American art historian Gregg Lambert on the return of Baroque to the very center of contemporary creative activity, but also into the very style of life that is today. This, however, does not deprive the piece from the 'Benjaminian aura', which allows it to communicate through various references to baroque masters and rhythms of contemporary popular genres of dances, film music and the like.

Марго Валь о значении эмоции в концепции Бергсона

In the book by M. Wahl “La portee metaphysique de l’emotion dans la philosophie de Henri Bergson”(“The Metaphysical Significance of Emotion in the Philosophy of Henri Bergson”) (2018) thetheme of emotion in the concept of Bergson discusses in a broad historical and philosophicalcontext. Using the method of parallel reading of works by Bergson and other thinkers fromdifferent eras, including his contemporaries, the author seeks to more accurately identify thegenesis of a number of philosophical ideas characteristic of the 20th century, and to analyze theoriginal features of the teachings of the French thinker. The monograph examines the main pointsof the concept of emotion, set out by Bergson in “Two sources of morality and religion”. The valueof emotion in Bergson’s metaphysics is determined, in the opinion of M. Wahl, by itsinterpretation as a requirement for creativity, as a source of free action, as an important componentof the experience of Christian mystics, representatives of dynamic morality and religion.

Crônica de um verão

Este artigo propõe discutir a atualidade do método desenvolvido pelo pensador francês Edgar Morin (1921-) na década de 1960, denominado por ele de sociologia do presente. Nossa hipótese é que a sociologia do presente é uma via de abordagem multidimensional da realidade, adequada para analisar fenômenos sociais cada vez mais complexos. Tomamos como referências dois cenários específicos trabalhados pelo autor nas obras Commune en France: la métamorphose de Plozévet (1967) e Crônica de um verão (1961). A partir daí concluímos que as noções centrais de crise e acontecimento, destacadas pelo autor, tornam-se cada dia mais operativas e reflexivas, assim como o método de observação fenomenográfica, entrevista e intervenção.