Wyniki wyszukiwania - Biblioteka Nauki

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THE LEGACY OF POSTSTRUCTURALIST 'HETEROLOGIES' IN THE CONTEMPORARY HUMANITIES (AN ATTEMPT AT RECAPITULATION) (Dziedzictwo poststrukturalistycznej filozofii innosci w humanistyce wspólczesnej (proba bilansu))

100%

Michal K. , Wojciech K.

Przegląd Filozoficzno-Literacki

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2010

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tom 9

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nr 2(27)

295-315

EN

The paper discusses the main poststructuralist conceptions of alterity in an attempt to account for their originality and significance in the contemporary humanities. Traditionally, otherness has been associated with phenomena that challenge reason and rationality. The authors begin from the thesis that acknowledging the dangers implied by alterity, reason at the same time has always struggled to conceptualize that which is wholly other, which absolutely transcends cognition. It is French poststructuralism in its early, transgressive phase (Bataille, Klossowski, Lévinas, Blanchot, Foucault and Derrida) that constitutes the most recent endeavor to radicalize the discourse of alterity. First, the authors discuss this issue by drawing attention to the significant difference between postructuralist heterologies and other approaches to otherness/alterity in the twentieth century philosophical thought (Bakhtin, Mead, Ricoeur, Gadamer). In these approaches, they claim, otherness has been construed in a Hegelian manner, as something that will sooner or later prove indispensable for further development of identity (the Same). They then pass on to the discussion of the main theses of heterological conceptions of alterity as developed by Bataille, Derrida, Lévinas, Lacan, Deleuze, and Foucault. They search for their specificity in their subversive and anti-humanist orientation. They then ponder on problem of possible implications of such a thinking for social sciences. Poststructuralism, according to them, has managed to show that in our intellectual efforts to cognitively know and structure (capture) being, we mystify our genuine experience of the world as a radical and insurmountable alterity. The final sections of the article bring an analysis of selected literary fragments and artistic forms that provide additional comments on this idea. In the concluding part, the authors advance a hypothesis of three levels of thinking alterity in modern humanities. The levels vary with regard to their advancement in criticism understood as an awareness of the ambivalent and paradoxical character of the heterological discourse in toto, the discourse that utilizes the means offered by reason to critique, challenge and subvert reason.

2

EDUCATION IN EUROPE - A TRANSCULTURAL CHALLENGE (Vzdelavanie v Europe - transkulturna vyzva)

70%

Christoph W.

Pedagogický časopis (Journal of Pedagogy)

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2011

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tom 2

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nr 1

29-43

EN

The author of the present study deals with the concept of learning outside the national framework with reference to global cultural diversity, which is seen as a constitutive condition of education. The author suggests incorporating the concepts of alterity and otherness into the education process, which students require in order to understand other cultures and also their own culture. In order for other cultures to understand an Other, heterologous thinking contingent on mimetic processes is required. The author gives the example of the inclusion of otherness-images in the teaching of history and points to the implementation of inter-culturalism in school education. European schools currently serve as contact zones for childhood and youth with diverse cultural backgrounds.

3

LAUGHING AND ALTERITIES. ON THE MOVEMENT OF ALTERITY IN THE PHILOSOPHIES OF LAUGHTER

70%

Kaiser B.

Filozofia (Philosophy)

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2016

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tom 71

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nr 7

608 – 616

EN

A laughing is an event of alteration. Without alteration laughter wouldn’t be possible. This paper aims at describing laughter and alterity as intertwined phenomena. Therefore it investigates five different dimensions of alterity within the phenomenon of laughter. The source material for this study is provided by a series of monographs about laughter which were published during the 20th century: beginning with Henri Bergson’s Laughter, followed by Helmuth Plessner’s Laughing and Crying, Hans Blumenberg’s The Laughter of the Thracian Woman, Milan Kundera’s Book of Laughter and Forgetting and finally by Peter L. Berger’s Redeeming Laughter. By describing the social, corporal, historical, phenomenal and redeeming alterations of laughing a new performative ethical perspective on the phenomenon of laughter will be shown.

4

K ROZLÍŠENIU MEDZI ONTOLÓGIOU A METAFYZIKOU U E. LÉVINASA

70%

Cepko J.

Filozofia (Philosophy)

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2010

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tom 65

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nr 7

652-663

EN

There are several terms in Levinas' philosophy, to which his reader better should not assign traditional meanings. The paper focuses on Levinas' usage of the terms 'ontology' and 'metaphysics', which reveal the philosopher's attempt to find their new interpretations. In his perspective, both terms become synonyms of the key concepts of his philosophy. In the context of Levinas' criticism of Western philosophical tradition, 'ontology' refers to totalization, i.e. a philosophy aiming at a unity, but at the same time denying the alterity of the other. 'Metaphysics', on the other hand, expresses transcendence leading to plurality and cherishing the otherness. Levinas finds its formal structure in Descartes' idea of the infinity in us and its tangible expression in the ethical attitude towards the other. Consequently, the term 'first philosophy' should be attributed to ethics, not as a normative and casuistic discipline, but as a relation to the other in his otherness, which the philosophy as the 'love for wisdom' transforms into the 'wisdom of love'.

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DRUHÝ A STRUKTURA ZKUŠENOSTI: MEZI BLANCHOTEM A LÉVINASEM

60%

Koubová A.

Filozofia (Philosophy)

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2009

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tom 64

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nr 8

774-780

EN

The aim of the paper is the comparison of the conceptions of Emmanuel Levinas and Maurice Blanchot, which should serve as a basis of the further contemplation of the relationship between thinking and experience. The shared critical view of the phenomenological interpretation of experience leads both philosophers to an alternative conception, in which experience transcends thinking and in face of such an experience the reality is an alterity. However, the experience of alterity, which underlines the wholeness and temporal unity of all human thinking, is conceived differently, resulting in different conceptions of subjectivity: By Levinas the dominating role is played by humankind as the opposite of the nonhuman, while by Blanchot the dichotomy is dissolved. His conception is thus a challenge to conceive the experience, thinking and reality beyond the human/nonhuman dichotomy.