Walter Benjamin (1892-1940), a twentieth-century Jewish-German intellectual, has recently achieved iconic status; however, during his lifetime, many scholars considered him to be a failure. This substantial shift in scholarly attitude invites questions concerning how intellectual figures are understood and constructed within academia. Cultural studies has renewed and enlarged the sphere of interest in Benjamin's work while, at the same time, canonizing and thus freezing it. This dissertation addresses the non-canonical side of the production of Walter Benjamin and, in so doing, shows what traditional scholarship has overlooked — the effect of the so-called "private" sphere on so-called "public" intellectuals. The dominant model for traditional scholarly studies remains both abstract and linear: it consists of tracing the influence of one (usually male) scholar upon another. This dissertation disrupts the tacit assumptions behind such an approach to knowledge by showing how intellectuals are produced both by and at the intersections o f the public and the private. The general scholarly acceptance of this false dichotomy, commonly referred to as the public/private split, has resulted in viewing scholars as though they exist in an abstract realm of ideas rather than in a concrete realm of lived reality. I draw on and add to the insights of feminist and cultural studies scholars who have attempted to show how people's interested contradictory locations, defined, as they are, by class, religion, ethnicity, gender, and so on, intersect with and affect their publicly constructed identities. To this end, my study provides a concrete example of how one particular intellectual, Walter Benjamin, has been (and continues to be) produced within specific historical, social, and cultural contexts. / Education, Faculty of / Educational Studies (EDST), Department of / Graduate

Orientador: Jeanne Marie Gagnebin / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-04T02:05:09Z (GMT). No. of bitstreams: 1 LopezGallucci_NatachaMuriel_M.pdf: 8238986 bytes, checksum: 19cc229a9ac35ae1c299faa43ae45ff8 (MD5) Previous issue date: 2003 / Resumo: A presente pesquisa parte do interesse de Walter Benjamin (1892-1940) em redor do problema da origem e da essência espiritual da linguagem no período de sua juventude. Em 1916, Benjamin escreve o ensaio 'Sobre a linguagem em geral e sobre a linguagem humana', fonte principal deste estudo. Mostraremos que, uma referência de crucial importância para a compreensão desse controvertido ensaio, é a figura do escritor préromântico Johann Georg Hamann (1730-1788). A menção benjaminiana de Hamann opera, neste sentido, como ponto de apoio provocador e imprescindível para nossa análise. Em seus próprios contextos históricos, Benjamin e Hamann, fazem uma forte crítica aos conceitos de conhecimento e de experiência sustentados pela Aufkliirung e condensados por Kant. Na crítica dirigida por Benjamin e Hamann ao primado do fenômeno processual kantiano, tomam relevância as 'Idéias das Teologia' e a 'experiência mágica da Revelação', formando parte de um percurso extremamente provocador para a Füosofia Contemporânea. A abordagem benjaminiana da linguagem, em confluência explícita e implícita com Hamann, possibilita o desenvolvimento do presente estudo filosófico de ambos autores. Porém, para uma melhor compreensão do ensaio benjaminiano Sobre a linguagem, levaremos especialmente em conta dois textos bamannianos citados por Benjamin: 'Estética in nuce. Rapsódia em prosa cabalística' (1762) e 'O cavalheiro rosacruz, última opinião sobre a origem divina e humana da linguagem' (1772) / Mestrado / Filosofia / Mestre em Filosofia

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« Imaginez que vous pouviez construire une ville qui est partagée. »L’image d’un monde partagé, séparé, voilà ce qu’il nous reste. Finalement,c’est tout ce qu’il y a dire. Chaque chose est bien à sa place. Tout est bien en mouvement. Sous le son de la lyre et l’ombre de l’épée, la frontière se pousse toujours vers l’avant. Et elle reste. Elle fonce vers un avenir toujours jamais là. Au-delà de l’Arbre sec, elle ne trouve jamais que le même. Et de ce côté-ci, celui de la ville, jamais n’a-t-on été autant réunie en si grande proximité… en si grande promiscuité. En 1941, entre l’Espagne et la France, Benjamin compose ses dernières lignes : « Il ne me reste pas assez de temps pour écrire toutes ses lettres que j’eusse voulu écrire » (Adorno & Benjamin, 2006, p. 390). Il laisse derrière lui son Livre des passages, monumental projet inachevé dont le temps alimentera l’aura. Composé d’images en apparence éloignées - structures de métal, jeu, Baudelaire, caricatures– mais rapprochés par leur collage minutieux, à leur rencontre nous y trouvons pourtant la fulgurante lumière de la connaissance. 70 ans plus tard, la méthode comme les réflexions de Benjamin restent imprimées sur le ciel contemporain,porteuses d’une richesse toujours actuelle. Ce mémoire situé dans la tradition matérialiste, entre empirie et théorie, propose le collage de cinq situations : Second Life, Etsy, Voyage, Airbnb et l’oeuvre de Benjamin. Les uns au côté des autres, ils apportent un éclairage à la fois sur eux-mêmes, réalité matérielle, que sur une dialectique entre technologie, techniques, espace et lieu : le rapport entre le proche et le lointain. Guy Debord, le Nouveau Testament, la mystique juive et, bien sûr, Walter Benjamin seront nos guides dans cette quête dont le sens est défini par l’impératif de l’action. / « Imagine if you could build a city that is shared. »The image of a shared, separated, world, is what we have left. Finally, thisis the only thing that should be said. Everything at his right place. Everything in movement. Under the sound of the lyre or the shadow of the sword, the frontier is pushed forward. And it lives, charging to a future always never there. Beyond the Dry tree, it finds nothing but the same. And on this side, in the city, never were wegathered in so much proximity… and yet drifted so much further apart. In 1941, between Spain and France, Benjamin write his last lines : « I haveno more time left to write all those letters that I wanted to write ». He leaves behind his Passagenwerk, monumental unfinished projects but whose time will feed theaura. Made from images see mingly distant from each other - metal structures, panoramas, game, Baudelaire, caricatures – but brought closer by their collage, at their meeting, however, we find the brilliant light of knowledge. 70 years later, the method as for the reflexions of Benjamin illuminate the contemporary night sky, of an ever-persisting richness. This thesis in the materialist tradition, between empiry and theory, proposes the collage of five situations : Second Life, Etsy, Voyage,Airbnb and the work of Benjamin itself, which one beside the other brings lighting simultaneously on themselves, material reality, and on a dialectic between technology, technic, space and place : the relationship between the nearby and thefaraway. Guy Debord, the New Testament, the Jewish mystic and, of course, Walter Benjamin will be our guides in that quest whose meaning will be defined by the imperative of action.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-03-23T13:08:38Z No. of bitstreams: 1 Beatriz Salgado Cardoso de Oliveira.pdf: 1840922 bytes, checksum: 37712e4c775fa7ce56d3dcc54d872674 (MD5) / Made available in DSpace on 2017-03-23T13:08:38Z (GMT). No. of bitstreams: 1 Beatriz Salgado Cardoso de Oliveira.pdf: 1840922 bytes, checksum: 37712e4c775fa7ce56d3dcc54d872674 (MD5) Previous issue date: 2017-03-13 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / In this dissertation, I analyze, within the scope of Walter Benjamin’s work, what I call urban operators. These are ways through which the author wrote about European cities, where he lived or by which he passed, in his wanderings, journeys or exiles. Thus, the three urban operators identified in his work, the “fragment”, the “flâneur” and the “memory”, are analyzed in the first chapters of this dissertation, through the examination of benjaminians’ texts that has the city as a theme. I argue these operators may serve as epistemological tools to the current studies in the field of urban anthropology, so that in the end of this work, I try to articulate my first analysis with a very recent anthropological literature, in order to demonstrate the potentiality of Walter Benjamin`s work to new reflexions on the ethnographic practice in the big metropolis of the twenty first century / Nesta dissertação analiso, no escopo da obra benjaminiana, o que chamo de operadores urbanos. Estes configuram meios pelos quais Walter Benjamin escreveu sobre cidades europeias, nas quais morou, ou pelas quais passou em suas andanças, viagens e exílios. Dessa maneira, os três operadores urbanos identificados em sua obra, o “fragmento”, o “flâneur” e a “memória”, são analisados nos primeiros capítulos desta dissertação, por meio do exame de textos benjaminianos que versam sobre a temática da cidade. Argumento que esses operadores podem servir de ferramentas epistemológicas para o campo dos atuais estudos da antropologia urbana e, assim, ao final do trabalho, procuro articular minhas primeiras análises com uma literatura antropológica bastante recente, a fim de demonstrar a potencialidade da produção intelectual de Walter Benjamin para novas reflexões sobre a prática etnográfica na grande metrópole do século XXI

Informe de Seminario para optar al grado de Licenciado en Lengua y Literatura Hispánica. / En el presente trabajo, utilizaré la figura del flâneur que Walter Benjamin da a luz basándose en la figura de Charles Baudelaire. A partir de esta definición, tomaré los puntos más importantes de dicho concepto para posteriormente poder confrontar el artículo del profesor Cristián Cisternas y su teoría del “otro flâneur” presente en Borges, reflexión aparecida recientemente, a propósito de un proyecto Fondecyt y publicada posteriormente por la Revista Chilena de Literatura. Tal confrontación, no pretende refutar los postulados del profesor Cisternas a propósito de un “otro flâneur”, sino re-pensar las implicancias del concepto de flâneur, incluso más allá de las connotaciones teóricas que adquirió la palabra francesa desde la aplicación que Walter Benjamin sugirió para Baudelaire. En este sentido, el informe que sigue, hace una revisión tanto de las poéticas como de los espacios en las que se insertaron, de Jorge Luis Borges y Charles Baudelaire, en Fervor de Buenos Aires y Las flores del mal, respectivamente. Se trata de recorrer los espacio-tiempos de la modernidad sintomatizados en las obras de estos dos creadores y las similitudes, tanto como las diferencias, que se pueden rastrear en ambos.

Du déclin de la religiosité cléricale, associé à la période historique de la Renaissance et de la modernité, on voit naître un Occident industriel, raisonnable, émancipé. Arrive subséquemment le 20e siècle avec deux guerres menées par la technique, raisonnables. La raison éclairée semble avoir échoué à sa promesse d'émancipation. Des philosophes s'interrogent sur le problème et tentent de voir de quelles façons le logos a pu mener et même justifier ces moments inédits de l'histoire. Ils ouvrent les voies d'une possible reconstruction d'« humanité ». Ce mémoire montre que leurs discours, plus particulièrement ceux d'Emmanuel Levinas et de Walter Benjamin (tous deux juifs et contemporains des deux Guerres mondiales), sont teintés d'une certaine religiosité et d'un rapport avec une « transcendance ». Celle-ci est ancrée dans l'expérience, notamment dans l'éthique et le langage. Les voies de la recomposition philosophique face à « l'échec des Lumières » passent-elles nécessairement par une réintroduction du religieux? Le dialogue culturel est-il religieux en lui-même? Nous offrons des pistes de réponse à ces questions en réfléchissant sur la place du judaïsme dans notre culture, prenant appui pour ce faire sur les écrits de Shmuel Trigano. Les œuvres de Levinas et de Benjamin indiquent ainsi qu'au cœur d'une philosophie rationnelle, la transcendance ne devient plus condition extérieure, irrationnelle, mais bien cœur et nécessité - hors-catégorie peut-on dire - d'un penser logique. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Walter Benjamin, Emmanuel Levinas, judaïsme, transcendance, rationalité, éthique, épistémologie, crise culturelle, philosophie, langage.

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