Sur l'interprétation Heideggérienne du chapitre "Du schématisme des concepts purs de l'entendement" de la critique de la raison pure de Kant

Cette analyse porte sur le schématisme des concepts purs de l’entendement, tel que présenté par Emmanuel Kant dans la Critique de la raison pure et interprété par Martin Heidegger. La lecture proposée par Heidegger est critiquée par un bon nombre de commentateurs dans la mesure où ils considèrent que son interprétation ne lui sert qu’à faire valoir ses propres théories philosophiques au sujet du Dasein et de l’ontologie fondamentale. Notre approche se distingue de la leur dans la mesure où nous tentons de comprendre les raisons qui ont poussé Heidegger à défendre l’interprétation du schématisme qui est la sienne. Notre étude s’attarde au texte de Kant de manière à en souligner les éléments qui ont permis à Heidegger d’établir sa lecture, telle qu’il la présente dans son ouvrage de 1929, ayant pour titre Kant et le problème de la métaphysique. La méthode utilisée est comparative, car notre but est de démontrer la valeur de l’interprétation heideggérienne contre celle des commentateurs qui le critiquent pour des raisons insuffisantes. Bref, le thème du schématisme kantien est analysé de long en large et la conclusion à laquelle nous parvenons est que Heidegger a permis des avancées philosophiques considérables par son herméneutique de la Critique et qu’il est nécessaire de leur accorder l’attention qui leur est due.

Ludwig Feuerbach, penseur de la mort de Dieu

Le présent mémoire porte sur la question de la mort de Dieu dans la philosophie allemande du XIXe siècle. Plus précisément elle entend mettre en lumière le rôle qu’un auteur comme Ludwig Feuerbach (1804-1872) a pu jouer dans la réception d’un tel événement pour la philosophie de cette époque. On observe en effet chez Hegel et Nietzsche, certainement les deux philosophes les plus importants à s’être intéressés au thème de la mort de Dieu, deux manières tout à fait différentes, voire antinomiques, d’interpréter un tel événement. Ce qui fera dire à certains auteurs comme Deleuze et Foucault notamment, qu’entre Hegel et Nietzsche il ne saurait y avoir qu’une coupure radicale tant leurs compréhensions de la mort de Dieu diffère. Un tel geste trahit cependant un certain arbitraire qui empêche de comprendre la genèse philosophique d’un tel déplacement, entre Hegel et Nietzsche, dans la manière d’aborder la mort de Dieu. C’est ici que l’étude de la philosophie feuerbachienne s’avère fructueuse, car si elle demeure dans un dialogue critique par rapport à la conception hégélienne de la mort de Dieu, sa réponse opère cependant un déplacement qui anticipe certains aspects de la pensée nietzschéenne. C’est à partir de l’analyse de sa critique de la religion chrétienne et de l’anthropologie philosophique nouvelle qui l’y oppose que l’on sera en mesure de saisir la nature de ce déplacement feuerbachien.

La primacia de la pràctica en la filosofia de l’últim Wittgenstein

Amb aquest treball ens proposem bàsicament fer una lectura de De la certesa, el veritablement darrer text de Ludvig Wittgenstein atès que les seves últimesentrades van ser escrites tot just dos dies abans de morir. Avui comença a ser acceptada la idea que Wittgenstein no va escriure dues sinó tres obres majors. El relat estàndard que parla de dos Wittgensteins (el del Tractatus i el de les Investigacions) va essent qüestionat o si més no matisat, a mesura que va creixent l’interès pels últims textos de Wittgenstein i en particular pel text que ens ocupa. El nostre treball de recerca serà doncs, una lectura de De la certesa, convençuts com estem de la seva rellevància, tant pel què fa a la comprensióde la pròpia filosofia de Wittgenstein i la seva evolució, com pel què fa a algunes qüestions centrals en el debat de l’epistemologia contemporània. Ensproposem dir alguna cosa sobre l’obra en si mateixa, el seu lloc en el corpuswittgensteinià, i sobre la rellevància dels seus plantejaments en el debat actual al voltant de l’escepticisme i el relativisme

Jürgen Habermas et la théorie de l'agir communicationnel : la question de l'éducation

La Théorie de l’agir communicationnel (1981), du théoricien allemand Jürgen Habermas, figure parmi les plus importants ouvrages de sociologie et de philosophie sociale du XXe siècle : son caractère universaliste, visant l’élaboration d’une théorie globale de la société occidentale moderne, en fait un écrit dont la réputation n’est plus à faire dans une diversité de champs académiques issus des sciences sociales. Toutefois, la théorie habermassienne n’a inspiré à ce jour qu’un nombre restreint d’études portant spécifiquement sur son articulation à l’éducation, que ce soit sur le plan de la nature de l’activité éducative ou encore d’une caractérisation théorique de l’éducation moderne institutionnalisée : ainsi, comment la théorie de l’agir communicationnel nous permet-elle de mieux comprendre les rouages de l’acte éducatif moderne et contemporain ainsi que l’évolution historique, politique et sociale des institutions scolaires européennes et nord-américaines? En tant que théorie de la société basée sur un renouvellement communicationnel du concept de rationalité, de quelle façon s’inscrit-elle dans une tradition philosophique éducative aux sources de l’école occidentale, et nous renseigne-t-elle sur les fondements de la relation pédagogique entre maîtres et élèves? En proposant une série de considérations à ce propos, cette thèse représente à la fois une étude des rapports entre la pensée philosophique et sociologique d’Habermas et l’éducation ainsi qu’une forte critique de celle-ci : en effet, la problématique centrale qui se dresse et subsiste à une articulation de la théorie habermassienne à différentes sphères éducatives demeure celle du statut de l’enfant dans un tel système rationaliste qui, malgré ses visées émancipatoires et libératrices pour l’acteur social, perpétue une négation de l’enfance propre au rationalisme de Platon à Kant. Dès lors, comment réfléchir l’éducation contemporaine à l’aune de la pensée habermassienne? Comment, finalement, penser l’éducation pour et contre Habermas?

La primacia de la pràctica en la filosofia de l’últim Wittgenstein

Amb aquest treball ens proposem bàsicament fer una lectura de De la certesa, el veritablement darrer text de Ludvig Wittgenstein atès que les seves últimes entrades van ser escrites tot just dos dies abans de morir. Avui comença a ser acceptada la idea que Wittgenstein no va escriure dues sinó tres obres majors. El relat estàndard que parla de dos Wittgensteins (el del Tractatus i el de les Investigacions) va essent qüestionat o si més no matisat, a mesura que va creixent l’interès pels últims textos de Wittgenstein i en particular pel text que ens ocupa. El nostre treball de recerca serà doncs, una lectura de De la certesa, convençuts com estem de la seva rellevància, tant pel què fa a la comprensió de la pròpia filosofia de Wittgenstein i la seva evolució, com pel què fa a algunes qüestions centrals en el debat de l’epistemologia contemporània. Ens proposem dir alguna cosa sobre l’obra en si mateixa, el seu lloc en el corpus wittgensteinià, i sobre la rellevància dels seus plantejaments en el debat actual al voltant de l’escepticisme i el relativisme

Guimarães Rosa e Martin Heidegger: duas visões sobre o Nazismo

No ano de 1970 houve a publicação da obra póstuma Ave, palavra de Guimarães Rosa (1908-1967) que reúne alguns textos do autor, desta coletânea de textos se faz a escolha das crônicas “O mau humor de Wotan”, “A velha” e “A senhora dos segredos”, que giram em torno do contexto do Nazismo alemão e expõem uma posição contraria ao Nacional Socialismo. Num primeiro momento o trabalho busca mostrar como Benedito Nunes (1929-2011) se guiou por uma tendência interpretativa concebida por comentadores heideggerianos antes das obras completas [Gesamtausgabe] (2001), tal tendência postula que não há na Filosofia de Martin Heidegger (1889-1976) um vínculo entre o pensamento político e o filosófico. O passo seguinte expõe a noção heideggeriana em Ser e Verdade (2001) em que o filósofo alemão propõe uma fundamentação ideológica para o Nazismo, sendo favorável a este com certas ressalvas. Assim, mostra-se como as obras completas expõem argumentos que apontam uma limitação em relação aos comentadores que produziram antes de sua publicação sobre a Política e a Filosofia em Heidegger. No subcapítulo sobre O local da diferença (2005), trata-se do trauma e do testemunho como conceitos centrais que o autor coloca para teorizar as Literaturas do século XX nos contextos de guerra e de regimes autoritários. Após, faz-se uma leitura crítica com base na premissa do pensamento político filosófico em Heidegger nas crônicas rosianas, pois estas expõem imagens do período da Alemanha nazista que o escritor mineiro esteve como diplomata. A segunda crítica das crônicas de guerra será feita com base nos conceitos de trauma e de testemunho formulados por Seligmann-Silva (1964), pois, as obras rosianas tratadas demonstram o teor de autoritarismo do partido nazista. Por fim, será feita uma definição do conceito de recepção de Hans Robert Jauss (1921-1997) para em seguida discutir os autores que fizeram a recepção críticas das crônicas rosianas.

The diffusion of /l/ -vocalization in Swiss German

Several western Swiss German dialects roughly grouped around the nation's capital Bern show /l/ > [u] vocalization in various contexts. The spatial boundaries of /l/-vocalization in Swiss German are suspected to have been expanding since being described in the Linguistic Atlas of German-Speaking Switzerland in the middle of the 20th century. The present study assesses the overall expansion of /l/-vocalization by means of a rapid anonymous survey in 20 urban regional centers situated just beyond the traditional boundaries of /l/-vocalization highlighted by the Atlas. Results show that the expansion of /l/-vocalization mainly progresses in southeasterly, southerly, and westerly directions, but with much less success to the north and northwest, where the equally influential dialectal areas of Basel and Zürich seem to exert opposing influences. Further analysis of the data indicates that somewhat differing constraint hierarchies are at work in the different places to which vocalization has diffused.

The Berlin Republic. Evolution of Germany's politics of memory and German patriotism. OSW Point of View, August 2009

Important changes have occurred in recent years in the attitude of a majority of the German elite towards the history of the 20th century and the political identity built on collective memory. Until recently, the sense of guilt for the crimes of the Third Reich and the obligation to remember were prevalent. While these two elements of Germany's memory of World War II are still important, currently the focus increasingly shifts to the German resistance against Nazism and the fate of the Germans who suffered in the war. Positive references to Germany's post-war history also occupy more and more space in the German memory. In 2009, i.e. the year of the 60th anniversary of the Federal Republic of Germany and the 20th anniversary of the fall of Communism, the efforts of German public institutions concentrate on promoting a new canon of history built around the successful democratisation and Germany's post-war economic success. The purpose behind these measures is to build a common historical memory that could be shared by the eastern and western parts of Germany and appeal to Germany's immigrants, who account for a growing proportion of the society.

Jiddisch - niederdeutsche Sprachbeziehungen in Ostfriesland:Low German language relations in East Frisia

Recently discovered sources indicate that the Jewish population of East Frisia in Northwest Germany used a variety based on Western Yiddish as an in-group vernacular well into the 20th century. The East Frisian Jewish variety shows contact-induced traces of Low German, mainly in the lexicon but also in a number of morphological structures. This study does not only analyzes the influence of Low German on the East Frisian Jewish variety but also asks the question, whether three hundred years of language contact have led to traces of the Jewish variety in east Frisian Low German.

The Enlightening Supernatural: Ghost Stories in the Late Eighteenth-Century Germany

This dissertation explores the place of ghosts in late eighteenth-century German texts, where they appear with surprising frequency despite widespread disbelief in their ontological reality. These ghosts could simply be lingering remnants of superstition in an age where they no longer belong, but my project argues that they play a central role in the Enlightenment and its ideal of progress. The key texts analyzed in this context include three versions of the story of the Weiße Frau, as well as works by Immanuel Kant, Karl Philipp Moritz, Friedrich Schiller, and Johann Wolfgang von Goethe. In various ways, these texts demonstrate how the presentation of a ghost creates new possibilities in philosophy and aesthetics, as well as opportunities for critique. For some, the ghostly encounter produces an “Enlightening” suspense, disrupting the normal conditions of one’s understanding and creating a demand for resolution that propels one towards the future. Some recognized a dangerous manipulative potential in such suspense, and they used ghost stories to critique Enlightenment thought or imagine alternative aesthetic models. In all of these works, the ghost does not function simply as a relic of the past that needs to be left behind; it features prominently as a means of considering the present and imagining the future.

The relationship between the Enlightenment and superstitious beliefs has either been oversimplified as a basic opposition, or complicated by the recognition that the commitment to reason works as a new form of superstition. Prior scholarship has recognized the German ghost story as a primarily nineteenth-century phenomenon. This dissertation uncovers the roots of the German ghost story in unlikely texts from the eighteenth century and suggests that the relationship between ghostly apparitions and the Enlightenment was more complementary than oppositional. Ghosts do not only represent the persistence of the past, they also disrupt the normal conditions of the present in a way that enables progress towards new possibilities in aesthetics and thought.

Do corpo no tempo ao tempo do corpo : a ciencia e a formação profissional em Educação Fisica

Universidade Estadual de Campinas. Faculdade de Educação Física

Educação do corpo e vida associativa : as sociedades ginásticas alemãs em São Paulo (fins do século XIX, primeiras décadas do século XX)

Universidade Estadual de Campinas. Faculdade de Educação Física

The People's Stage in Imperial Germany: Social Democracy and Culture 1890-1914

The clash between German Social Democracy--the party, intellectuals and workers--and the German Imperial State was played out in the Freie Volksbahne (Free People's Theatre) founded by intellectuals to energise working class political awareness of drama with a political and social cutting edge. It fell foul of state censorship, lost its bite, yet prospered.

Eastwards / westwards: which direction for gender studies in the 21st century?

Eastwards / Westwards: Which Direction for Gender Studies in the XXIst Century? is a collection of essays which focus on themes and methods that characterize current research into gender in Asian countries in general. In this collection, ideas derived from Gender Studies elsewhere in the world have been subjected to scrutiny for their utility in helping to describe and understand regional phenomena. But the concepts of Local and Global – with their discoursive productions – have not functioned as a binary opposition: localism and globalism are mutually constitutive and researchers have interrogated those spaces of interaction between the ‘self’ and the ‘other’, bearing in mind their own embeddedness in social and cultural structures and their own historical memory. Contributors to this collection provided a critical transnational perspective on some of the complex effects of the dynamics of cultural globalization, by exploring the relation between gender and development, language, historiography, education and culture. We have also given attention to the ideological and rhetorical processes through which gender identity is constructed, by comparing textual grids and patterns of expectation. Likewise, we have discussed the role of ethnography, anthropology, historiography, sociology, fiction, popular culture and colonial and post-colonial sources in (re)inventing old/new male/female identities, their conversion into concepts and circulation through time and space. This multicultural and trans-disciplinary selection of essays is totally written in English, fully edited and revised, therefore, it has a good potential for an immediate international circulation. This project may trace new paths and issues for discussion on what concerns the life, practices and narratives by and about women in Asia, as well as elsewhere in the present day global experience. Academic readership: Researchers, scholars, educators, graduate and post-graduate students, doctoral students and general non-fiction readers, with a special interest in Gender Studies, Asia, Colonial and Post-Colonial Literature, Anthropology, Cultural Studies, History, Historiography, Politics, Race, Feminism, Language, Linguistics, Power, Political and Feminist Agendas, Popular Culture, Education, Women’s Writing, Religion, Multiculturalism, Globalisation, Migration. Chapter summary: 1. “Social Gender Stereotypes and their Implication in Hindi”, Anjali Pande, Jawaharlal Nehru University, New Delhi, India. This essay looks at the subtle ways in which gender identities are constructed and reinforced in India through social norms of language use. Language itself becomes a medium for perpetuating gender stereotypes, forcing its speakers to confirm to socially defined gender roles. Using examples from a classroom discussion about a film, this essay will highlight the underlying rigid male-female stereotypes in Indian society with their more obvious expressions in language. For the urban woman in India globalisation meant increased economic equality and exposure to changed lifestyles. On an individual level it also meant redefining gender relations and changing the hierarchy in man-­woman relationships. With the economic independence there is a heightened sense of liberation in all spheres of social life, a confidence to fuzz the rigid boundaries of gender roles. With the new films and media celebrating this liberated woman, who is ready to assert her sexual needs, who is ready to explode those long held notions of morality, one would expect that the changes are not just superficial. But as it soon became obvious in the course of a classroom discussion about relationships and stereotypes related to age, the surface changes can not become part of the common vocabulary, for the obvious reason that there is still a vast gap between the screen image of this new woman and the ground reality. Social considerations define the limits of this assertiveness of women, whereas men are happy to be liberal within the larger frame of social sanctions. The educated urban woman in India speaks in favour of change and the educated urban male supports her, but one just needs to scratch the surface to see the time tested formulae of gender roles firmly in place. The way the urban woman happily balances this emerging promise of independence with her gendered social identity, makes it necessary to rethink some aspects of looking at gender in a gradually changing, traditional society like India. 2. “The Linguistic Dimension of Gender Equality”, Alissa Tolstokorova, Kiev Centre for Gender Information and Education, Ukraine. The subject-matter of this essay is gender justice in language which, as I argue, may be achieved through the development of a gender-related approach to linguistic human rights. The last decades of the 20th century, globally marked by a “gender shift” in attitudes to language policy, gave impetus to the social movement for promoting linguistic gender equality. It was initiated in Western Europe and nowadays is moving eastwards, as ideas of gender democracy progress into developing countries. But, while in western societies gender discrimination through language, or linguistic sexism, was an issue of concern for over three decades, in developing countries efforts to promote gender justice in language are only in their infancy. My argument is that to promote gender justice in language internationally it is necessary to acknowledge the rights of women and men to equal representation of their gender in language and speech and, therefore, raise a question of linguistic rights of the sexes. My understanding is that the adoption of the Universal Declaration of Linguistic Rights in 1996 provided this opportunity to address the problem of gender justice in language as a human rights issue, specifically as a gender dimension of linguistic human rights. 3. “The Rebirth of an Old Language: Issues of Gender Equality in Kazakhstan”, Maria Helena Guimarães, Polytechnic Institute of Porto, Portugal. The existing language situation in Kazakhstan, while peaceful, is not without some tension. We propose to analyze here some questions we consider relevant in the frame of cultural globalization and gender equality, such as: free from Russian imperialism, could Kazakhstan become an easy prey of Turkey’s “imperialist dream”? Could these traditionally Muslim people be soon facing the end of religious tolerance and gender equality, becoming this new old language an easy instrument for the infiltration in the country of fundamentalism (it has already crossed the boarders of Uzbekistan), leading to a gradual deterioration of its rich multicultural relations? The present structure of the language is still very fragile: there are three main dialects and many academics defend the re-introduction of the Latin alphabet, thus enlarging the possibility of cultural “contamination” by making the transmission of fundamentalist ideas still easier through neighbour countries like Azerbaijan, Uzbekistan and Turkmenistan (their languages belong to the same sub-group of Common Turkic), where the Latin alphabet is already in use, and where the ground for such ideas shown itself very fruitful. 4. “Construction of Womanhood in the Bengali Language of Bangladesh”, Raasheed Mahmood; University of New South Wales, Sydney. The present essay attempts to explore the role of gender-based language differences and of certain markers that reveal the status accorded to women in Bangladesh. Discrimination against women, in its various forms, is endemic in communities and countries around the world, cutting across class, race, age, and religious and national boundaries. One cannot understand the problems of gender discrimination solely by referring to the relationship of power or authority between men and women. Rather one needs to consider the problem by relating it to the specific social formation in which the image of masculinity and femininity is constructed and reconstructed. Following such line of reasoning this essay will examine the nature of gender bias in the Bengali language of Bangladesh, holding the conviction that as a product of social reality language reflects the socio-cultural behaviour of the community who speaks it. This essay will also attempt to shed some light on the processes through which gender based language differences produce actual consequences for women, who become exposed to low self-esteem, depression and systematic exclusion from public discourse. 5. “Marriage in China as an expression of a changing society”, Elisabetta Rosado David, University of Porto, Portugal, and Università Ca’Foscari, Venezia, Italy. In 29 April 2001, the new Marriage Law was promulgated in China. The first law on marriage was proclaimed in 1950 with the objective of freeing women from the feudal matrimonial system. With the second law, in 1981, values and conditions that had been distorted by the Cultural Revolution were recovered. Twenty years later, a new reform was started, intending to update marriage in the view of the social and cultural changes that occurred with Deng Xiaoping’s “open policy”. But the legal reform is only the starting point for this case-study. The rituals that are followed in the wedding ceremony are often hard to understand and very difficult to standardize, especially because China is a vast country, densely populated and characterized by several ethnic minorities. Two key words emerge from this issue: syncretism and continuity. On this basis, we can understand tradition in a better way, and analyse whether or not marriage, as every social manifestation, has evolved in harmony with Chinese culture. 6. “The Other Woman in the Portuguese Colonial Empire: The Case of Portuguese India”, Maria de Deus Manso, University of Évora, Portugal. This essay researches the social, cultural and symbolic history of local women in the Portuguese Indian colonial enclaves. The normative Portuguese overseas history has not paid any attention to the “indigenous” female populations in colonial Portuguese territories, albeit the large social importance of these social segments largely used in matrimonial and even catholic missionary strategies. The first attempt to open fresh windows in the history of this new field was the publication of Charles Boxer’s referential study about Women in lberian Overseas Expansion, edited in Portugal only after the Revolution of 1975. After this research we can only quote some other fragmentary efforts. In fact, research about the social, cultural, religious, political and symbolic situation of women in the Portuguese colonial territories, from the XVI to the XX century, is still a minor historiographic field. In this essay we discuss this problem and we study colonial representations of women in the Portuguese Indian enclaves, mainly in the territory of Goa, using case studies methodologies. 7. “Heading East this Time: Critical Readings on Gender in Southeast Asia”, Clara Sarmento, Polytechnic Institute of Porto, Portugal. This essay intends to discuss some critical readings of fictional and theoretical texts on gender condition in Southeast Asian countries. Nowadays, many texts about women in Southeast Asia apply concepts of power in unusual areas. Traditional forms of gender hegemony have been replaced by other powerful, if somewhat more covert, forms. We will discuss some universal values concerning conventional female roles as well as the strategies used to recognize women in political fields traditionally characterized by male dominance. Female empowerment will mean different things at different times in history, as a result of culture, local geography and individual circumstances. Empowerment needs to be perceived as an individual attitude, but it also has to be facilitated at the macro­level by society and the State. Gender is very much at the heart of all these dynamics, strongly related to specificities of historical, cultural, ethnic and class situatedness, requiring an interdisciplinary transnational approach.