Full-text resources of CEJSH and other databases are now available in the new Library of Science.
Visit https://bibliotekanauki.pl

Results found: 7

first rewind previous Page / 1 next fast forward last

Search results

Search:
in the keywords:  DERRIDA
help Sort By:

help Limit search:
first rewind previous Page / 1 next fast forward last
1

Czym może być dekonstrukcja?

100%
Kopka A.
Kwartalnik Filozoficzny
|
2013
|
vol. 41
|
issue 3
81-99
EN
In my article I consider deconstruction as a philosophical strategy. The problems which arise with the explication of what deconstruction might be result from the fact that deconstruction escapes full conceptualization and does not allow itself to be presented as a philosophical method. Such resistance does not mean that we cannot recognize manifestations of deconstruction in the body of a text whose structural incoherence will not allow us to recover one rightful meaning, since every text is constantly in deconstruction, opening itself to innumerable interpretations. Therefore, deconstruction is something that one cannot control, but at the same time it makes every textual operation possible.
2

BEYOND CONCEPT: DERRIDA AND LEVINAS ON METAPHOR

100%
Kuchtová A.
Filozofia (Philosophy)
|
2023
|
vol. 78
|
issue 4
296 – 305
EN
The aim of this paper is to examine Levinas’s and Derrida’s concept of metaphor. The paper compares their account on metaphor that shows well their position toward religion. Both authors agree that metaphor is connected to the realm of “beyond concept” but Levinas identifies the metaphor, in Carnets de Captivité, with monotheistic divinity. Derrida does not. The conclusion is that Derrida cannot be considered negative theologian nor religious thinker.
3
Content available remote

Poststrukturalizm a myśl etyczna Nietzschego

100%
Choińska B.
Filo-Sofija
|
2012
|
vol. 12
|
issue 1(16)
183-194
EN
In the article I discuss the post-structuralist ethics in relation to Nietzsche’s thought. The point of view of some French post-structuralists seems to be situated far away from Nietzsche’s ethical ideas, at the most reaching the camel’s and lion’s stage. Lyotard and Derrida opt for a relational ethics while Foucault chooses the strategy of local resistance to the symbolic violence. Paradoxically, Lacan turns out to be closest to Nietzsche, with his theory of exceeding the phantasm in the direction of the Real Order.
4

Strangeness and Unity: The Synthetic Unity of Apperception according to Kant and Freud

86%
Leder A.
Przegląd Filozoficzny. Nowa Seria
|
2005
|
vol. 14
|
issue 2(54)
203-220
EN
The author investigates the possibility to present Freudean psychoanalysis as a form of transcendentalism. More specifically, he examines the relationship between Freud's belief that something alien can exist in the subject - this strange element is called the unconscious - and Kantian concept of the synthetic unity of apperception. The starting point of the analysis is an interpretation of Freud offered by Ricoeur. By introducing the language of transcendental philosophy to the reading of Freud, Ricoeur has succeeded in putting to the side the question of the subjective preconditions for the emergence of meaning. Subsequently the author turns to a Heideggerian reading of Kant which offers a model justification for the view that makes the unity of 'I think' a fundamental precondition predicated by variety of aspects and identified by temporal existence. Finally he proceeds to confront the temporal condition of subjectivity with the extratemporal character of the unconscious, and refers to the critique of the metaphysical conception of time levelled by Derrida against Heideggerian metaphysics of the 'Dasein'. In the end, what initially may have seemed a paradoxical reading of Freud - namely that the unconscious springs from the most primitive intuitions of animism but at the same time is a continuation of Kant's philosophy - is borne out by his analysis.
5

P. RICŒUR O VINE A ODPUSTENÍ

86%
Smreková D.
Filozofia (Philosophy)
|
2013
|
vol. 68
|
issue 9
766 – 778
EN
The paper deals with Ricœur’s conception of forgiveness as related to guilt, which he articulated mainly in his “Memory, history, forgetting”. Forgiveness is paradoxical in itself: while related to something shameful, unjustifiable that one cannot forget, it also, according to Ricœur, gives one an opportunity to forgive. We forgive regardless of our feeling of being offended or humiliated, consequently the act of forgiving is grounded in something transcending mere exchange of forgiveness asked and forgiveness expressed. In his polemics with Jankélévich and Derrida concerning the unconditioned, resp. conditioned character of forgiveness Ricœur tries to decode its ground. The paper tries to shed light on what it means to forgive and why the guilt, even when forgiven, is still remembered, though not in its burdensome and paralyzing form.
6

PÍSEMNÍ AKT. DERRIDA A SEARLE O PARAZITICKÉ PERFORMATIVITĚ

86%
Fišerová M.
Filozofia (Philosophy)
|
2018
|
vol. 73
|
issue 1
63 – 74
EN
The article introduces handwritten signature as a sort of performative. Contrary to the theory of speech acts, the author proposes to grasp it not as a speech act, but as a writing act inspired by Derrida’s deconstructive conception of parasitical iterability of the writing. In this perspective, the writing act is habited by an aporetical double bind, where ontologically “similar” and logically “identical” are pervading. The unsatisfiable metaphysical obligation of the civil identification via signature can be understood only thanks to the aporia of deferred meaning, where the only original is actually the deferral. As the analysis of the well-known polemics between Derrida and Searle shows, the deconstructed writing produces writing acts as parasitical performatives, which are far from communicational, citation and identification claim of Searle’s conception of speech acts. Finally, the article proposes a new revision of the differences in performative conception of sign in Austin, Searle, Derrida and Ronell.
7

SMRŤ A ZODPOVEDNOSŤ

86%
Komanická I.
Filozofia (Philosophy)
|
2006
|
vol. 61
|
issue 8
611-621
EN
In his final interview published under the title 'Apprendre a vivre enfin' Derrida returns to the recurrent theme of his work namely responsibility, but this time also with regard to the death. Drawing critically on the works of Heidegger and Levinas, Derrida explores, in his later work 'Gift of Death', 'history of responsibility' from the Plato's interpretation of the Socrates death to the Kierkegaard's meditations on infinite responsibility in the face of God. Refusing the traits of platonism in Heidegger, which has to do with taking death upon oneself, Derrida still sees his point in that it is in the irreplacability of one's death that the call of responsibility appears. Taking into account Levinas' critique of Heidegger stance, Derrida reformulates singularity as an assymetrical relationship of a responsible 'I' to the Other. However, arguing together with Patocka, Derrida underlines that this kind of responsibility has only become possible in the Christian religion which changes the understanding of death and the call of conscience in the terms of a personal relationship to the Other, i. e. Good, and which brings a new experience of death. In the conclusion the essay offers a short introduction to Derrida's understanding of religion as a promise and of what-is-to-come yet could mean.
first rewind previous Page / 1 next fast forward last
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.