“Wittgenstein’s Ghosts. Between Deleuze and Derrida”. Both Derrida and Deleuze agree that with the advent of the moving image and the art of film, we need to articulate a new ontology or –in Wittgenstein’s terms–, a new grammar. Derrida suggests this much when he reflects on what he calls the return of ghosts, which he attributes to the advent of film and the communications media; Deleuze does the same in his studies of film, and in particular in what he calls the time-image. They both carve a grammatical space where room is opened for us to talk about an experience that fuses, paradoxically, problematically, the real and the virtual. Wittgenstein is tracing this grammar in his discussions on inner experience and in his observations about the phenomenon of aspect-seeing. Articulating a new grammar requires also a new way of seeing and this new seeing is the purpose of his methods; “clairvoyant” methods we can call them, following Deleuze’s term for what the time image propitiates in the viewer, in that they allow us to see beyond things to their aspects, beyond substances to processes; in other words, they train us to think in moving time. Philosophy is thus always a work of mourning and a commerce with ghosts. What this means is that Wittgenstein is –as Derrida and Deleuze are too–, what we might call a philosopher of becoming. / Tanto Derrida como Deleuze concuerdan en que con el advenimiento de la imagen en movimiento y el arte del cine, necesitamos articular una nueva ontología o –en palabras de Wittgenstein–, una nueva gramática. Derrida sugiere por lo menos esto, cuando reflexiona sobre lo que llama el retorno de los fantasmas, que él atribuye al advenimiento del cine y de los medios de la comunicación. Deleuze hace lo mismo en sus estudios de cine, y en particular en lo que llama la imagen-tiempo. Ambos tallan un espacio gramatical donde se abre un lugar para poder hablar de una experiencia que funde, paradójica, y problemáticamente lo real y lo virtual. Wittgenstein está rastreando esta gramática en sus discusiones sobre la experiencia interna y en sus observaciones sobre el fenómeno de ver aspectos. Articular una nueva gramática requiere también de una nueva forma de ver y esta nueva visión es el propósito desus métodos; métodos “clarividentes” podríamos llamarlos, siguiendo a Deleuzecuando describe lo que la imagen-tiempo propicia en el espectador, en la medida en que nos permite ver más allá de las cosas a sus aspectos, más allá de las substancias a los procesos. En otras palabras nos entrenan a pensar en la imagen en movimiento. La filosofía es por lo tanto siempre una labor de duelo y un comercio con fantasmas. Lo que esto significa es que Wittgenstein es –como Derrida y Deleuze lo son también– un filósofo del devenir

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À partir de l’usage croisé des perspectives philosophiques de Michel Foucault, Pierre Hadot et Stanley Cavell, cette thèse vise à inaugurer un champ de recherche en éthique et en philosophie politique jusqu’à maintenant presque inexploré. Elle a trois objectifs principaux : (1) Explorer le rapport qui existe entre éthique et politique, ou plus précisément entre philosophie morale et philosophie politique, à travers la redéfinition de leurs objets, de leurs méthodes et de leurs buts respectifs par le biais d’un usage spécifique de la pensée de Michel Foucault et de Ludwig Wittgenstein. Élaborer par conséquent une « philosophie analytique de la politique » qui se propose de rendre visible l’existence et le fonctionnement concret du pouvoir dans ses ramifications ordinaires et son impact assujettissant-subjectivant sur la vie quotidienne des individus. (2) Mettre en lumière la valeur des techniques de soi et des exercices spirituels, ou mieux de ce que l’on suggère d’appeler « techniques de l’ordinaire », grâce à la comparaison, mais aussi à la mise « en tension », des travaux du dernier Michel Foucault, de Pierre Hadot et de Stanley Cavell (notamment ceux qui abordent le « perfectionnisme moral »), ainsi que, entre autres, de Ralph Waldo Emerson, John Stuart Mill, Henry David Thoreau, Iris Murdoch et Cora Diamond. (3) Poser le problème du statut de la vérité à l’intérieur d’une telle perspective éthico-politique, en défendant la nécessité d’élaborer une conception non-épistémologique de la vérité et en s’interrogeant sur le rôle que cette conception joue par rapport aux techniques de l’ordinaire. / Starting from a crossed use of Michel Foucault, Pierre Hadot and Stanley Cavell’s philosophical perspectives, this dissertation aims to open a new field of research in ethics and political philosophy. It has three main objectives: (1) Exploring the relationship between ethics and politics, or more precisely between moral and political philosophy, through a redefinition of their objects, methods and goals via a specific use of Michel Foucault and Ludwig Wittgenstein’s thought. Developing, as a consequence, an “analytic philosophy of politics” aiming to make visible the existence and concrete functioning of power in its ordinary ramifications and its effects of subjection-subjectivation on the everyday life of the individuals. (2) Highlighting the value of the techniques of the self and the spiritual exercises, or better of what can be called the “techniques of the ordinary”, thanks to the comparison, but also the confrontation, between the works of Michel Foucault, Pierre Hadot and Stanley Cavell (especially his writings on “moral perfectionism”), as well as, among others, Ralph Waldo Emerson, John Stuart Mill, Henry David Thoreau, Iris Murdoch and Cora Diamond. (3) Raising the problem of the meaning of the notion of truth within such an ethico-political context, defending the necessity to elaborate a non-epistemological conception of truth and exploring its role in relation to the techniques of the ordinary.

Mon objectif ici sera de montrer que Cavell fait de l'autobiographie un exercice d'investigation philosophique. Afin d'atteindre ce but, j'emprunte une approche chronologique. Analysant une par une ses publications les plus importantes, je démontre que l'autobiographie remplit cinq fonctions distinctes dans son œuvre à savoir, une fonction descriptive, une fonction anthropologique, une fonction révisionniste, une fonction morale et une fonction perfectionniste. Ensuite, j'analyse le rapport entre le perfectionnisme moral et le récit autobiographie de Cavell intitulé Si j'avais su. Ma thèse trouve son originalité dans le fait que les commentateurs accordent généralement une faible attention au rôle de l'autobiographie dans l'œuvre de ce penseur. D'ailleurs, ce n'est que tardivement que celui-ci indique que l'autobiographie a toujours joué un rôle important dans ses écrits. Mon intention était donc de relire l'œuvre de Cavell afin de mettre en évidence l'importance de l'autobiographie dans sa pensée.

Univ., Diss.--Zürich, 2006.

Dissonant Voices has a twofold aspiration. First, it is a philosophical treatment of everyday pedagogical interactions between children and their elders, between teachers and pupils. More specifically it is an exploration of the possibilities to go on with dissonant voices that interrupt established practices – our attunement – in behaviour, practice and thinking. Voices that are incomprehensible or expressions that are unacceptable, morally or otherwise. The text works on a tension between two inclinations: an inclination to wave off, discourage, or change an expression that is unacceptable or unintelligible; and an inclination to be tolerant and accept the dissonant expression as doing something worthwhile, but different. The second aspiration is a philosophical engagement with children’s literature. Reading children’s literature becomes a form of philosophising, a way to explore the complexity of a range of philosophical issues. This turn to literature marks a dissatisfaction with what philosophy can accomplish through argumentation and what philosophy can do with a particular and limited set of concepts for a subject, such as ethics. It is a way to go beyond philosophising as the founding of theories that justify particular responses. The philosophy of dissonance and children’s literature becomes a way to destabilise justifications of our established practices and ways of interacting. The philosophical investigations of dissonance are meant to make manifest the possibilities and risks of engaging in interactions beyond established agreement or attunements. Thinking of the dissonant voice as an expression beyond established practices calls for improvisation. Such improvisations become a perfectionist education where both the child and the elder, the teacher and the student, search for as yet unattained forms of interaction and take responsibility for every word and action of the interaction. The investigation goes through a number of picture books and novels for children such as Harry Potter, Garmann’s Summer, and books by Shaun Tan, Astrid Lindgren and Dr. Seuss as well narratives by J.R.R. Tolkien, Henrik Ibsen, Jane Austen and Henry David Thoreau. These works of fiction are read in conversation with philosophical works of, and inspired by, Ludwig Wittgenstein and Stanley Cavell, their moral perfectionism and ordinary language philosophy.

Dissonant Voices has a twofold aspiration. First, it is a philosophical treatment of everyday pedagogical interactions between children and their elders, between teachers and pupils. More specifically it is an exploration of the possibilities to go on with dissonant voices that interrupt established practices – our attunement – in behaviour, practice and thinking. Voices that are incomprehensible or expressions that are unacceptable, morally or otherwise. The text works on a tension between two inclinations: an inclination to wave off, discourage, or change an expression that is unacceptable or unintelligible; and an inclination to be tolerant and accept the dissonant expression as doing something worthwhile, but different. The second aspiration is a philosophical engagement with children’s literature. Reading children’s literature becomes a form of philosophising, a way to explore the complexity of a range of philosophical issues. This turn to literature marks a dissatisfaction with what philosophy can accomplish through argumentation and what philosophy can do with a particular and limited set of concepts for a subject, such as ethics. It is a way to go beyond philosophising as the founding of theories that justify particular responses. The philosophy of dissonance and children’s literature becomes a way to destabilise justifications of our established practices and ways of interacting. The philosophical investigations of dissonance are meant to make manifest the possibilities and risks of engaging in interactions beyond established agreement or attunements. Thinking of the dissonant voice as an expression beyond established practices calls for improvisation. Such improvisations become a perfectionist education where both the child and the elder, the teacher and the student, search for as yet unattained forms of interaction and take responsibility for every word and action of the interaction. The investigation goes through a number of picture books and novels for children such as Harry Potter, Garmann’s Summer, and books by Shaun Tan, Astrid Lindgren and Dr. Seuss as well narratives by J.R.R. Tolkien, Henrik Ibsen, Jane Austen and Henry David Thoreau. These works of fiction are read in conversation with philosophical works of, and inspired by, Ludwig Wittgenstein and Stanley Cavell, their moral perfectionism and ordinary language philosophy.

Dissonant Voices has a twofold aspiration. First, it is a philosophical treatment of everyday pedagogical interactions between children and their elders, between teachers and pupils. More specifically it is an exploration of the possibilities to go on with dissonant voices that interrupt established practices – our attunement – in behaviour, practice and thinking. Voices that are incomprehensible or expressions that are unacceptable, morally or otherwise. The text works on a tension between two inclinations: an inclination to wave off, discourage, or change an expression that is unacceptable or unintelligible; and an inclination to be tolerant and accept the dissonant expression as doing something worthwhile, but different. The second aspiration is a philosophical engagement with children’s literature. Reading children’s literature becomes a form of philosophising, a way to explore the complexity of a range of philosophical issues. This turn to literature marks a dissatisfaction with what philosophy can accomplish through argumentation and what philosophy can do with a particular and limited set of concepts for a subject, such as ethics. It is a way to go beyond philosophising as the founding of theories that justify particular responses. The philosophy of dissonance and children’s literature becomes a way to destabilise justifications of our established practices and ways of interacting. The philosophical investigations of dissonance are meant to make manifest the possibilities and risks of engaging in interactions beyond established agreement or attunements. Thinking of the dissonant voice as an expression beyond established practices calls for improvisation. Such improvisations become a perfectionist education where both the child and the elder, the teacher and the student, search for as yet unattained forms of interaction and take responsibility for every word and action of the interaction. The investigation goes through a number of picture books and novels for children such as Harry Potter, Garmann’s Summer, and books by Shaun Tan, Astrid Lindgren and Dr. Seuss as well narratives by J.R.R. Tolkien, Henrik Ibsen, Jane Austen and Henry David Thoreau. These works of fiction are read in conversation with philosophical works of, and inspired by, Ludwig Wittgenstein and Stanley Cavell, their moral perfectionism and ordinary language philosophy.

Zugl.: Zürich, Univ., Diss., 2006

Techn. Hochsch., Diss., 2003--Aachen.