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Wild Normativity: Lyotard's Search for an Ethical AntihumanismMcLennan, Matthew 22 September 2011 (has links)
In spite of its thematic and stylistic heterogeneity, Jean-François Lyotard’s corpus may be plausibly interpreted as, by and large, an attempt to grapple with the following problem set: a) In general: if we reject all transcendent/systematic philosophical frameworks, can we consistently make normative claims? Can we ground them in any way? Do we need to? b) In particular: if we reject the philosophical framework of humanism, what does this mean for ethics and/or politics? Can one be an antihumanist without abandoning ethics? The basic issue is over the titular possibility of a “wild normativity” – that is, a normativity that does not derive its force from any kind of transcendent guarantor. As I reconstruct him, Lyotard begins from a methodological rejection of transcendent guarantors in general; this plays itself out in particular terms as a rejection of humanism. Thus, beginning from a thought not of universality and totality but of singularity and difference, and wishing at a certain point in his career to ensure that the problem of justice stays firmly on the agenda, Lyotard gives us to think the very possibility of an ethical antihumanism. My dissertation is both an interpretation of Lyotard’s work as it unfolds in time, as well as a contribution to thinking through the general-particular problem set that I argue is at play in his work.
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Wild Normativity: Lyotard's Search for an Ethical AntihumanismMcLennan, Matthew 22 September 2011 (has links)
In spite of its thematic and stylistic heterogeneity, Jean-François Lyotard’s corpus may be plausibly interpreted as, by and large, an attempt to grapple with the following problem set: a) In general: if we reject all transcendent/systematic philosophical frameworks, can we consistently make normative claims? Can we ground them in any way? Do we need to? b) In particular: if we reject the philosophical framework of humanism, what does this mean for ethics and/or politics? Can one be an antihumanist without abandoning ethics? The basic issue is over the titular possibility of a “wild normativity” – that is, a normativity that does not derive its force from any kind of transcendent guarantor. As I reconstruct him, Lyotard begins from a methodological rejection of transcendent guarantors in general; this plays itself out in particular terms as a rejection of humanism. Thus, beginning from a thought not of universality and totality but of singularity and difference, and wishing at a certain point in his career to ensure that the problem of justice stays firmly on the agenda, Lyotard gives us to think the very possibility of an ethical antihumanism. My dissertation is both an interpretation of Lyotard’s work as it unfolds in time, as well as a contribution to thinking through the general-particular problem set that I argue is at play in his work.
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La nouvelle université : réponse à la thèse du naufrage de l'université de Michel FreitagTremblay, Thomas January 2008 (has links) (PDF)
Nous proposons un essai traitant du rôle de l'université d'aujourd'hui. Pour articuler notre étude, nous avons choisi de critiquer la thèse de Michel Freitag présentée dans Le naufrage de l'université. Selon cet auteur, le rôle fondamental de l'université serait d'orienter réflexivement la civilisation. Constatant l'effritement de sa capacité à élaborer une normativité civilisatrice, l'auteur déclare donc le naufrage de l'université en tant qu'institution. Cette étude critique la position de Freitag en fonction du modèle universitaire auquel il se rattache. Le rôle de l'université y est questionné. Doit-elle nécessairement contribuer au développement d'une transcendance normative pour remplir son rôle d'institution? Nous sommes d'avis que non. Pour bien défendre cette position, cet essai présente trois théories qui placent la finalité de l'université dans la subjectivité. À l'aide de la théorie de la postmodernité de Jean-François Lyotard, il est possible de comprendre que l'université d'aujourd'hui correspond aux vérités théoriques de la postmodernité. Au sens de cette théorie, l'université doit répondre aux exigences mouvantes de la subjectivité. Par la suite, à l'aide de la théorie de la démocratie de Jacques Rancière, nous avons pu démontrer que la nouvelle université d'aujourd'hui répondait aux conditions de la démocratie réelle au plus près de la vie. Au sens de cette théorie, l'université doit chercher à se définir en fonction des subjectivités qui la fréquentent pour être réellement démocratique.
Finalement, nous avons présenté la théorie phénoménologique de Michel Henry qui soutient que l'essence de toute chose s'exprime dans sa manifestation. Au sens de cette théorie, l'université existerait seulement dans les relations subjectives qu'elle entretient avec les individus qui la fréquentent. En s'inscrivant contre l'idée d'un naufrage de l'université, nous soutenons donc la thèse selon laquelle la nouvelle université se définit maintenant en puisant dans la subjectivité. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Michel Freitag, Université, Modernité, Normativité, Postmodernité, Subjectivité.
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Wild Normativity: Lyotard's Search for an Ethical AntihumanismMcLennan, Matthew 22 September 2011 (has links)
In spite of its thematic and stylistic heterogeneity, Jean-François Lyotard’s corpus may be plausibly interpreted as, by and large, an attempt to grapple with the following problem set: a) In general: if we reject all transcendent/systematic philosophical frameworks, can we consistently make normative claims? Can we ground them in any way? Do we need to? b) In particular: if we reject the philosophical framework of humanism, what does this mean for ethics and/or politics? Can one be an antihumanist without abandoning ethics? The basic issue is over the titular possibility of a “wild normativity” – that is, a normativity that does not derive its force from any kind of transcendent guarantor. As I reconstruct him, Lyotard begins from a methodological rejection of transcendent guarantors in general; this plays itself out in particular terms as a rejection of humanism. Thus, beginning from a thought not of universality and totality but of singularity and difference, and wishing at a certain point in his career to ensure that the problem of justice stays firmly on the agenda, Lyotard gives us to think the very possibility of an ethical antihumanism. My dissertation is both an interpretation of Lyotard’s work as it unfolds in time, as well as a contribution to thinking through the general-particular problem set that I argue is at play in his work.
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O sublime kantiano no horizonte da arte contemporânea / Gladys Mariotto ; orientador, Eladio Constantino Pablo CraiaMariotto, Gladys January 2007 (has links)
Dissertação (mestrado) - Pontifícia Universidade Católica do Paraná, Curitiba, 2007 / Bibliografia: f. [105]-[109] / Este estudo pretende refletir acerca da obra estética kantiana, mais especificamente abordar a noção de sublime. Parte desta reflexão tem como campo de trabalho, principalmente, as obras Observações sobre o sentimento do belo e do sublime e Crítica da fac / This study intends to reflect about the kantian aesthetic theory, more specifically an approach the notion of sublime. Part of this reflection is mainly have as works field the pieces Observation on the feeling of the beauty and sublime and Critique of ju
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Wild Normativity: Lyotard's Search for an Ethical AntihumanismMcLennan, Matthew January 2011 (has links)
In spite of its thematic and stylistic heterogeneity, Jean-François Lyotard’s corpus may be plausibly interpreted as, by and large, an attempt to grapple with the following problem set: a) In general: if we reject all transcendent/systematic philosophical frameworks, can we consistently make normative claims? Can we ground them in any way? Do we need to? b) In particular: if we reject the philosophical framework of humanism, what does this mean for ethics and/or politics? Can one be an antihumanist without abandoning ethics? The basic issue is over the titular possibility of a “wild normativity” – that is, a normativity that does not derive its force from any kind of transcendent guarantor. As I reconstruct him, Lyotard begins from a methodological rejection of transcendent guarantors in general; this plays itself out in particular terms as a rejection of humanism. Thus, beginning from a thought not of universality and totality but of singularity and difference, and wishing at a certain point in his career to ensure that the problem of justice stays firmly on the agenda, Lyotard gives us to think the very possibility of an ethical antihumanism. My dissertation is both an interpretation of Lyotard’s work as it unfolds in time, as well as a contribution to thinking through the general-particular problem set that I argue is at play in his work.
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Ética, estética e experiência formativa: possibilidade da Bildung no presenteSilva, Marcos Roberto Leite da [UNESP] January 2009 (has links) (PDF)
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silva_mrl_dr_mar.pdf: 731650 bytes, checksum: 2d3989bccb65ebe66cdeb00d7c8c46a2 (MD5) / A presente pesquisa parte do pressuposto adorniano da conversão da formação em semiformação e mito. O devir da semi-formação generalizada ocultou a experiência, dissimulando-a sob a pobreza da identificação com seu tempo; já nada distinto do sujeito, um homem novo, mas sempre velho a se tempo. Esta é também uma forma de barbárie, pois ao negar a experiência nega-se também a possibilidade de criação de si mesmo. Adotamos a metodologia da “ontologia do presente” de Foucault para apontar as formas com as quais queremos ser governados. Esta atitude de governo, na experiência, é impulso da aparição, do efêmero, é possibilidade artística e poética de fazer emergir aquilo que escapa à reflexão, deixando aparecer algo que ainda não existe. Apontamos, com Lyotard, que a possibilidade de verdade no âmbito da estética seria superior à própria reflexão filosófica, justamente pela afinidade e sintonia da estética com a singularidade da experiência no sujeito; sinalizamos a atitude de viver a própria vida, de chamar autenticamente a experiência de minha, como meio de não ceder à performance e ao espetáculo a que se converte a formação. / This search adorniano the assumption of the conversion training and training in a semimyth. The semi-training of becoming widespread hid the experience, masking it under the poverty of identification with their time, but nothing other than the subject, a young man, but where is the old time. This is also a form of barbarism, because by denying the negative experience is also the possibility of establishing itself. We adopted the methods of ontology of this brake to point the ways with which we want to be governed. This attitude of government, the experience, momentum is the appearance of ephemeral, is artistic and poetic ability to emerge from what escapes the reflection, leaving something that appears not yet exist. Go with Lyotard, that the possibility of truth within the aesthetic would be superior to their own philosophical reflection, precisely by affinity and the aesthetic keeping with the uniqueness of the experience in the subject, marked the attitude of living life itself, to draw the authentic experience of mine, as a means to not give the performance and the spectacle that is becoming the training.
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Abordagens do pós-moderno em música: a incredulidade nas metanarrativas e o saber musical contemporâneoNascimento, João Paulo Costa do [UNESP] 28 May 2009 (has links) (PDF)
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nascimento_jpc_me_ia.pdf: 2213686 bytes, checksum: eb26aeb40885b6d66423313764243eb0 (MD5) / Universidade Estadual Paulista (UNESP) / Em 1979, Jean-Fraçois Lyotard publica A Condição Pós-Moderna: Relatório Sobre o Saber sob a encomenda do Conselho da Universidades do estado de Québec. Tal publicação influenciou grande parte do debate sobre pós-modernismo em diversas áreas da pesquisa acadêmica em Humanidades. Tendo em vista tal influência, o presente trabalho tem por objetivo a observação desta influência de A Condição Pós-Moderna sobre as abordagens do pósmoderno em música realizadas posteriormente a década de 1980. Para tal tarefa, será utilizada a noção lyotardiana de pós-moderno como incredulidade nas metanarrativas de legitimação do saber. Esta influência será observada perante importantes textos relativos ao pós-moderno musical e na maneira como algumas obras da música clássica de concerto realizada na década de 1990 e 2000 se relacionam com tal incredulidade. / In 1979, Jean-Fraçois Lyotard published The Postmodern Condition: Report on Knowing made to order by the Council of Universities of the Provincial Government of Québec. Such publication influenced significant part of the debate on postmodernism in different areas of the humanity academical research. In view of such influence, the present work has for objective the comment of this influence of The Postmodern Condition on the approaches of the postmodern in music carried through after the decade of 1980. For such task, the lyotardian notion of postmodern will be used as incredulity toward metanarratives of legitimation of knowing. This influence will be observed in important writings concerned to the musical postmodern and in the way as some works of the concert classical music composed in the decades of 1990 and 2000 relate with such incredulity.
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A arte de educar entre a mimese e o sublime: considerações a partir de Theodor W. Adorno e Jean François LyotardPereira, Anderson Luiz [UNESP] 29 September 2010 (has links) (PDF)
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pereira_al_me_mar.pdf: 717691 bytes, checksum: 6742ff014e9da9d4822196d5f840c675 (MD5) / A presente pesquisa pretende discutir os limites e as possibilidades de se conceber, no tempo presente, a práxis educativa, pela qual se define as relações pedagógicas e comunicativas estabelecidas pelo professor e pelo aluno nos espaços escolares, como portadora de uma dimensão artística e estética em seus processos de produção e recepção dos saberes sistemáticos transmitidos em sala de aula, como um meio de resistência política ao acentuado predomínio dos núcleos científicos que caracterizam esse ofício e, no limite, à racionalidade instrumental para a qual a reflexão sobre os sentidos dessa atividade tornou-se irrelevante. Para tanto, recorre-se à obra de Theodor W. Adorno, particularmente às suas conferências e debates sobre a educação e à sua teoria estética, e ao pensamento de Jean François Lyotard, sobretudo ao seu diagnóstico sobre a pós-modernidade, com o intuito de analisar as possíveis correspondências entre a produção artística e a recepção estética e o processo comunicativo que compreende a relação pedagógica escolarizada, focalizando a dimensão artística e estética dessa atividade, os problemas decorrentes dessa abordagem, particularmente o da relação entre experiência e linguagem, e as implicações estéticas do ofício do educar que poderiam se tornar objetos da reflexão filosófica do professor. Especificamente, pretende-se demonstrar que a mimese artística e o sentimento do sublime, tal como esses conceitos teriam sido apropriados por Adorno e por Lyotard, revelam não apenas a possibilidade de uma arte pedagógica que contenha, em seu processo de comunicação, uma afinidade aconceitual ética e estética com uma experiência irreconciliável, mas que, para além do sentimento apaziguador suscitado pela beleza, os indivíduos envolvidos nessa relação poderiam ser surpreendidos por um espanto sublime em função... / This research discusses the limits and possibilities of conceiving, at the present time, the educational praxis, by which one defines the pedagogical relations and communication established by the teacher and the student in school spaces, as having an artistic and aesthetic dimension in their production and reception of transmitted systematic knowledge in the classroom as a means of political resistance to the sharp predominance of scientific cores that characterize this trade and, ultimately, the instrumental rationality to which the reflection on the significance of this activity has is irrelevant. For this, one relies on the work of Theodor W. Adorno, particularly to his lectures and debates on education and his aesthetic theory, and the thought of Jean Francois Lyotard, especially to his diagnosis of post-modernity, in order to analyze the possible correlation between artistic production and reception aesthetics and communicative process which includes the pedagogical relationship educated, focusing on artistic and aesthetic dimension of this activity, the problems arising from this approach, particularly the relationship between experience and language, and aesthetic implications of the letter that the school could become objects of philosophical reflection the teacher. Specifically, we intend to demonstrate that artistic mimesis and the feeling of the sublime, as these concepts have been appropriated by Adorno and Lyotard, reveal not only the possibility of teaching an art that contains, in its communication process, an affinity aconceitual ethics and aesthetic experience with an irreconcilable, but that, apart from feeling aroused by the beauty reliever, individuals involved in this relationship could be surprised by a sublime awe in the light of which the dimensions and conceptual structures, which have traditionally been associated conditions a priori of empirical knowledge... (Complete abstract click electronic access below)
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Pensamento pós-moderno e educação na crise estrutural do capital / Post – modern thinking and education on structural crisis of capitalMARINHO, Cristiane Maria January 2008 (has links)
MARINHO, Cristiane Maria. Pensamento pós-moderno e educação na crise estrutural do capital. 2008. 286f. Tese (Doutorado em Educação) – Universidade Federal do Ceará, Faculdade de Educação, Programa de Pós-Graduação em Educação Brasileira, Fortaleza-CE, 2008. / Submitted by Maria Josineide Góis (josineide@ufc.br) on 2012-07-04T14:50:21Z
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Previous issue date: 2008 / This thesis analyzes post – modern thinking and education in Lyotard and Vattimo under the context of the structural crisis of contemporary capital. It aims at working out in detail a critical view on post – modern thinking and its central category of difference, featuring it as ideological expressions of the material output of such crisis, proving, critically its reflections and its ideological impact on education, based on the marxist theoretical framework: Mandel, enphasising the late capitalism concept and the third revolution; Meszáros, setting priority on the structural crisis of capital and its uncontrolability, activation of absolute limits and decreasing rate of utilization of goods; Jameson and Harvey, focusing on their criticism on post – modern thinking as ideological expression of late capitalism. The critical study as shown here examines if post – modern thinking and its view on education expresses the logic of capital: in Lyotard, it has been examined the role of university; in Vattimo, reflection has been about liberation of differences through media and the new hermeneutic ideal for education. The outcome of this study proves that post – modern thinking and its influence on education express the movements and concerns of contemporary capital in its structural crisis. Determination of late capitalism on education has been studied through influence of the third technological revolution on superior teaching based on Mandel’s thinking. The influence of the structural crisis on education has been examined based on Meszáro’s reflections. However, this study has proved, in addition, that post modern thinking, in spite of its epistemological and educational limits, also has contributed to improvements and possibilities of emancipation. / Esta tese analisa o pensamento pós-moderno e a educação em Lyotard e Vattimo no contexto da crise estrutural do capital contemporâneo. Tem por objetivo elaborar uma crítica ao pensamento pós-moderno e a sua categoria central da diferença apresentando-os como expressões ideológicas da produção material dessa crise, demonstrando criticamente suas reflexões e seu impacto ideológico na Educação a partir do referencial teórico marxista: Mandel, com ênfase no conceito de capitalismo tardio e a terceira revolução; Meszáros, com prioridade na crise estrutural do capital e sua incontrolabilidade, ativação dos limites absolutos e taxa decrescente de utilização da mercadoria; Jameson e Harvey, com a elaboração de sua crítica ao pensamento pós-moderno como expressão ideológica do capitalismo tardio. O estudo crítico aqui apresentado investiga se o pensamento pós-moderno e sua idéia acerca da Educação expressa a lógica do capital: em Lyotard, foi explorado o papel da universidade; em Vattimo, a reflexão foi sobre a libertação midiática das diferenças e o novo ideal hermenêutico para a educação. O resultado da pesquisa demonstra que o pensamento pós-moderno e sua influência sobre a educação expressam o movimento e os interesses do capital contemporâneo na sua crise estrutural. A determinação do capitalismo tardio sobre a educação foi vista por meio da influência da terceira revolução tecnológica no ensino superior, partindo do pensamento de Mandel. A influência da crise estrutural do capital na educação foi analisada, a partir das reflexões de Meszáros. Contudo, a investigação demonstrou, ainda, que o pensamento pós-moderno, apesar de seus limites epistemológicos e educacionais, também contribuiu com avanços e possibilidades emancipatórias.
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