Inaug.-diss.--Bonn. / Vita. Includes bibliographical references.

Thesis (doctoral)--Universität-Freiburg. / Includes bibliographical references (p. [i]-viii).

Thesis (Ph. D.)--Stony Brook University, 2008. / This official electronic copy is part of the DSpace Stony Brook theses & dissertations collection maintained by the University Libraries, Special Collections & University Archives on behalf of the Stony Brook Graduate School. It is stored in the SUNY Digital Institutional Repository and can be accessed through the website. Presented to the Stony Brook University Graduate School in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Philosophy; as recommended and accepted by the candidate's degree sponsor, the Dept. of Philosophy. Includes bibliographical references (p. 249-253).

Thesis (Ph. D.)--New York University, 1933. / Published also with thesis note. Bibliography: p. 235-237.

Habilitationsschrift--Bremen--Universität, 1993. / Bibliogr. p. 199-208. Index.

Made available in DSpace on 2016-08-29T15:08:29Z (GMT). No. of bitstreams: 1 tese_8557_Dissertação_José Garajau.pdf: 1084240 bytes, checksum: ea2b9583fcbf77584b1c0e4f231f9cfa (MD5) Previous issue date: 2015-02-26 / O presente trabalho apresenta um debate de cunho ontoteológico que envolve os autores G.W.F Hegel e Baruch Spinoza. Hegel é autor de um capítulo em uma de suas obras mais extensas, as Lições sobre a História da Filosofia, de uma crítica veemente à Spinoza, seu predecessor à quem, por outro lado, deve uma declarada estima. Por essa razão buscou-se balizar as posições de ambos os autores no tocante da relação do indivíduo com o absoluto, em vias de uma redenção do sistema de Spinoza, por meio do encontro do conceito de individualidade em sua efetividade, às vistas de Hegel. Nosso trabalho dedicou-se majoritariamente à uma análise metodológica crítica que levou cada um dos autores ao nosso objeto de estudo, o indivíduo.

The Spinozan Strain identifies a group of American modernist writers who use elements of Spinoza’s metaphysics, mediated by the writings of the Transcendentalist Ralph Waldo Emerson, as the basis for an aestheticized monism that explores what Spinoza’s thought makes possible affectively, socially, and politically, rather than philosophically. These monistic modernists use Spinoza and Emerson to disrupt a host of binary oppositions that were important sites of contest in modernist culture, such as life and death, time and eternity, and interiority and exteriority. They imagine these oppositions as derivative effects of a single, self-differentiating force that they portray alternately as an inorganic vitality, a structure of interlinked causes, or a universal blur. In its anti-binarism, monistic modernism offers a middle path between object-oriented and subject-centric or psychological accounts of the modernist movement. The first chapter of this project examines Djuna Barnes’s and Wallace Stevens’s recasting of life and death in terms of flows of affect, by which they articulate a mode of subjectivity that challenges the distinctions between performance and reality, activity and passivity. The second chapter argues that Thornton Wilder and William Carlos Williams advance a critique of progressive or teleological conceptions of time and history that depends on a vision of eternity as an emergent structure of interwoven temporalities, rather than a timeless transcendent state. The final chapter focuses on modern technology and speed, arguing that Hart Crane and Langston Hughes devise a Spinoza-like understanding of the body as a relation of speeds and slownesses in which the body and its surroundings blur together; this sense of corporeality allows them to examine the ways that speed becomes an ambivalent source of political power in modernity that demands—and makes possible—new strategies of political resistance.

Na Introdução, discute-se o estatuto da linguagem em Espinosa e a maneira pela qual se interpreta a obra. A primeira parte, dedicada à ontologia, contém quatro capítulos: a crítica de Espinosa aos filósofos (capítulo 1), a refutação do finalismo (capítulo 2), a teoria da causalidade (capítulo 3), a centralidade da noção de ordem (capítulo 4). O Apêndice da primeira parte versa sobre o conceito de regra de vida. A segunda parte é dedicada à concepção de história em Espinosa e compreende três capítulos: o conceito de multitudo (capítulo 1), o trabalho na gênese da vida comum (capítulo 2); a revolta popular (capítulo 3). No Apêndice da segunda parte discute-se a noção de democracia. Na conclusão procura-se mostrar de que maneira o conceito de história em Espinosa está ligado ao problema da igualdade/desigualdade. / In the Introduction, it is argued the status of language in Spinoza and the way in which it is interpretad the work. The first part, dedicated to ontology, contains four chapters: Spinozas critical analysis of the philosophers (chapter 1), the refutation of finalism (chapter 2), the theory of causality (chapter 3) and the centrality of the notion of order (chapter 4). The Appendix of the first part is about the concept of rule of life. The second part is dedicated to Spinozas conception of history, and comprises three chapters: the concept of multitudo (chapter 1), the work on the genesis of life in common (chapter 2) and the popular revolt (chapter 3). In the Appendix of the second parte it is discuted the notion of democracy. In the Conclusion it is attempted to show the way the concept of history in Spinoza is linked with the problem of equality/unequality.

Dans cette thèse, nous avons voulu éclairer les enjeux entourant les réinterprétations et ré-appropriations de Spinoza dans les études politiques contemporaines. Notre analyse nous a permis de montrer que les réinterprétations et les usages actuels de la pensée spinoziste étaient dominés par des auteurs d’obédience marxiste. Ensuite, nous avons examiné plus particulièrement l’influence de cette réappropriation marxiste du spinozisme dans l’œuvre du philosophe italien Antonio Negri. Ce dernier interprète le spinozisme à l’aune d’une pensée révolutionnaire. Nous avons enfin cherché à cerner les limites des usages marxistes de la pensée spinoziste, particulièrement en nous appuyant sur les travaux du philosophe français François Zourabichvili. Tout en défendant un spinozisme plus modéré, Zourabichvili a bien montré que l’interprétation révolutionnaire de Spinoza déforme certains principes qui sont au cœur de la pensée politique spinoziste

Y a-t-il un fil d’Ariane dans la pensée politique d’Étienne Balibar (1942-), malgré les disparités apparentes des thèmes traités ? Cette étude se propose d’y répondre en reconstituant son parcours tant philosophique que politique, des années 1960 à nos jours autour d’une problématique : les « masses ». Cette dénomination signifie une collectivité indéterminée qui préexiste à toutes entités politiques. Les masses sont en ce sens une matière première de la politique. Balibar accorde la plus grande importance aux masses ainsi entendues, ce qui lui permet de remettre en cause trois figures majeures de la modernité politique : la race, la nation et le prolétariat. Le concept des masses commence à prendre figure dans sa réflexion après sa prise de distance avec le concept marxiste central du prolétariat (Première Partie). Ce changement de point de vue l’oblige à repenser la subjectivité politique des masses, indépendamment de tous les jugements normatifs. Son analyse du nationalisme est l’illustration même de cette approche en ce qu’elle éclaire leurs identités ambigües (Deuxième Partie). Sa lecture de Spinoza aboutit à creuser l’aporie selon laquelle il existe une difficulté foncière à institutionnaliser la politique des masses. Pourtant, dans cette dernière, Balibar trouve la possibilité de concevoir la politique des masses comme une transformation ininterrompue de l’étatique (Troisième Partie). Son attention particulière à la subjectivité politique des masses est depuis les années 1990 relayée par la reconnaissance de l’immigré comme incarnation des masses au niveau de l’Europe. Le retour aux masses constitue le ressort de sa réflexion quelque soient les dimensions du corps politique. Il en résulte que la pensée politique balibarienne est avant tout une philosophie des masses. / Is there Ariadne’s thread for understanding Étienne Balibar’s political thought (1942–), despite the apparent disparities of the themes treated ? This study aims to answer this question by reconstructing his philosophical and political trajectory from the 1960s until today with a problematic: the ‘masses’. The term ‘masses’ means an indeterminate community that exists prior to all political entities. The masses are in this sense the first material of politics. Balibar’s political thought attaches great importance to the masses understood in this way, which allows him to question the three main figures of political modernity: race, nation and proletariat. The concept of the masses begins to take shape in his philosophy after his removing from the central concept of Marxism: the proletariat (Part One). This change of perspective forces Balibar to rethink the political subjectivity of the masses without any normative judgements. His analysis of nationalism is the illustration of this approach in that it clarifies their ambiguous identities (Part Two). His interpretation of Spinoza leads to the discovery of an aporia that there is a radical difficulty in institutionalizing the politics of masses. In this Spinoza’s aporia, however, Balibar finds the possibility to design the politics of the masses as the continuous transformation of the State (Part Three). His distinctive attention to the political subjectivity of the masses is relayed by his recognition of the immigrant as a embodiment of the masses at the level of Europe since the 1990s. Return to the masses constitutes the mainspring of his thinking whatever the dimension of political body. As a result, Balibar’s political thought is first of all the philosophy of the masses.