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wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/122973552/Ioanna_Ku%C3%A7uradi_The_Ideal_of_Turkish_Modernity_in_Turkish_Philosophical_Humanism">Ioanna Kuçuradi: The Ideal of Turkish Modernity in Turkish Philosophical Humanism</a></div><div class="wp-workCard_item"><span>Journal of the History of Women Philosophers and Scientists</span><span>, Dec 5, 2023</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="122973552"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div 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class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/109512917/Critical_Philosophy_of_Race_as_Political_Phenomenology_Questions_for_Robert_Bernasconi">Critical Philosophy of Race as Political Phenomenology: Questions for Robert Bernasconi</a></div><div class="wp-workCard_item"><span>Comparative and Continental Philosophy</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">ABSTRACT This article is a response to Robert Bernasconi’s critical philosophy of race. I start b...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">ABSTRACT This article is a response to Robert Bernasconi’s critical philosophy of race. I start by speaking of the specific style in which life and philosophy are related in his work. I argue that he devises a political phenomenology which considers the lived experiences of racialization and inquires into their historical conditions, which have become “practico-inert” in facticity. Bernasconi’s thesis that the history of race is not determined by racial essentialism and his account of race as a border concept call for an expansion of the notion of race that will better serve the cause of the global fight against racism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="109512917"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="109512917"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 109512917; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=109512917]").text(description); $(".js-view-count[data-work-id=109512917]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 109512917; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='109512917']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 109512917, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=109512917]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":109512917,"title":"Critical Philosophy of Race as Political Phenomenology: Questions for Robert Bernasconi","translated_title":"","metadata":{"abstract":"ABSTRACT This article is a response to Robert Bernasconi’s critical philosophy of race. 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New Desires, New Selves: Sex, Love, and Piety among Turkish Youth (Yeni Arzular, Yeni Kendilikler: Türk Gençleri Arasında Cinsellik, Aşk, Dindarlık). 384 sayfa. New York: NYU Press. ISBN: 147985381X, 9781479853816" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/100413984/G%C3%BCl_%C3%96zye%C4%9Fin_2015_New_Desires_New_Selves_Sex_Love_and_Piety_among_Turkish_Youth_Yeni_Arzular_Yeni_Kendilikler_T%C3%BCrk_Gen%C3%A7leri_Aras%C4%B1nda_Cinsellik_A%C5%9Fk_Dindarl%C4%B1k_384_sayfa_New_York_NYU_Press_ISBN_147985381X_9781479853816">Gül Özyeğin (2015). New Desires, New Selves: Sex, Love, and Piety among Turkish Youth (Yeni Arzular, Yeni Kendilikler: Türk Gençleri Arasında Cinsellik, Aşk, Dindarlık). 384 sayfa. New York: NYU Press. ISBN: 147985381X, 9781479853816</a></div><div class="wp-workCard_item"><span>Kadın/Woman 2000, Journal for Women's Studies</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Gül Özyeğin’in 2015’te New York Üniversitesi Yayınları’ndan çıkan New Desires, New Selves: Sex, L...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Gül Özyeğin’in 2015’te New York Üniversitesi Yayınları’ndan çıkan New Desires, New Selves: Sex, Love, and Piety among Turkish Youth (Yeni Arzular, Yeni Kendilikler: Türk Gençleri Arasında Cinsellik, Aşk, Dindarlık) adlı eseri, sınıf, cinsel yönelim ve dinsel inanç bakımından birbirinden farklı gençlerle yapılan görüşmelere, söyleşilere dayanan bir sosyoloji çalışmasıdır. Bu farklılıkları bir araya getiren ve onları birbirine bağlayan izlek, kimliğin, daha doğrusu, kendiliğin gizlilik ile açıklığın bir oyunu, alışverişi, pazarlığı içerisinde ortaya çıkışıdır.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="100413984"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100413984"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100413984; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100413984]").text(description); $(".js-view-count[data-work-id=100413984]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100413984; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100413984']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 100413984, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=100413984]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":100413984,"title":"Gül Özyeğin (2015). 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Jacques Derrida offers an interpretation of “Critique of Violence” in the second part of “Force of Law: The Mystical Foundation of Authority.” However, the first part, entitled “De-","internal_url":"https://www.academia.edu/100413978/Law_Justice_and_Politics_Derrida_on_Deconstruction_and_Democracy_to_Come","translated_internal_url":"","created_at":"2023-04-18T19:28:40.273-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":229650319,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Law_Justice_and_Politics_Derrida_on_Deconstruction_and_Democracy_to_Come","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":229650319,"first_name":"Zeynep","middle_initials":null,"last_name":"Direk","page_name":"DirekZeynep","domain_name":"independent","created_at":"2022-07-21T00:07:53.905-07:00","display_name":"Zeynep Direk","url":"https://independent.academia.edu/DirekZeynep"},"attachments":[],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":4486,"name":"Political Science","url":"https://www.academia.edu/Documents/in/Political_Science"},{"id":5709,"name":"Politics","url":"https://www.academia.edu/Documents/in/Politics"},{"id":5793,"name":"Economic Justice","url":"https://www.academia.edu/Documents/in/Economic_Justice"},{"id":17123,"name":"Democracy","url":"https://www.academia.edu/Documents/in/Democracy"},{"id":28235,"name":"Multidisciplinary","url":"https://www.academia.edu/Documents/in/Multidisciplinary"},{"id":1445995,"name":"Deconstruction of Building Materials","url":"https://www.academia.edu/Documents/in/Deconstruction_of_Building_Materials"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="100413977"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/100413977/Phenomenology_Encounters_Psychoanalysis"><img alt="Research paper thumbnail of Phenomenology Encounters Psychoanalysis" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/100413977/Phenomenology_Encounters_Psychoanalysis">Phenomenology Encounters Psychoanalysis</a></div><div class="wp-workCard_item"><span>Chiasmi International</span><span>, 2016</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="100413977"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100413977"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100413977; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100413977]").text(description); $(".js-view-count[data-work-id=100413977]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100413977; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100413977']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 100413977, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="100413976"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/100413976/Hegel_et_Levinas_Distance_et_Proximit%C3%A9"><img alt="Research paper thumbnail of Hegel et Levinas: Distance et Proximité" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/100413976/Hegel_et_Levinas_Distance_et_Proximit%C3%A9">Hegel et Levinas: Distance et Proximité</a></div><div class="wp-workCard_item"><span>Hegel-Jahrbuch</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">On remarque très souvent que Levinas présente le rapport de sa pensée à celle de Hegel en termes ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">On remarque très souvent que Levinas présente le rapport de sa pensée à celle de Hegel en termes de distance, d’écart, d’éloignement, de rupture. Comment repérer cette distance, quelle est sa nature? Quel type d’extériorité au mouvement de la pensée de Hegel, à l’inquiétude de l’infini, à la phénoménologie prise au sens hégélien du terme s’agit-t-il? Il est assez frappant de voir que dans Totalité et Infini Hegel est présenté comme un penseur de totalité et que Lévinas tâche de rendre compte de la possibilité de rompre avec la totalisation ontologique.1 Il reproche à Hegel de réduire l’altérité du singulier au Même. Et selon Hegel l’éthique n’est qu’un moment qu’il faut dépasser dans le mouvement de l’Aufhebung, un mouvement qui culmine dans la justice au sens de la légalité de l’Etat qui est l’universel le plus individualisé ou concret. Dans la Préface de Totalité et Infini Lévinas proteste contre cette ontologie de la liberté, en se focalisant plutôt sur l’essence de sa manifestation dans le temps de guerre. Pour lui, la guerre est un retour à la mobilité des forces qui demeurent au fond de l’il y a anonyme. L’itinéraire philosophique de Lévinas est souvent interprété par rapport à la pensée de l’être de Heidegger. Selon plusieurs commentateurs, la philosophie de Lévinas repose sur une transposition morale et métaphysique de la pensée heideggerienne initiale de la différence ontologique. Comme l’indique Lettre sur l’humanisme la position de Heidegger est claire en ce qui concerne son refus de séparer des questions philosophiques sur éthique de la pensée de l’être.2 Cette inséparabilité semble justifier la priorité de la réflexion philosophique sur l’être, en même temps que la disparition de l’éthique de sa réflexion. Il est vrai que dans le grand corpus heideggerien consacrée à la philosophie de l’être, il n’y a presque rien sur l’éthicité du comportement envers les autres étants humains. Par contre, comme l’ont souligné les commentateurs de Lévinas, dans Totalité et infini Levinas réclamait la priorité de la relation à l’étant qui se présente par son visage à la relation ontique et ontologique du Dasein à l’être. Sans doute cette interprétation est ineffable jusqu’à un certain degré: Lévinas a repensé la différence ontologique en mettant en question la priorité de l’être sur l’étant. Mais il y a aussi des thèmes chez Lévinas que l’on ne peut pas expliquer par cette relation philosophique à Heidegger. Tout d’abord, la question du mal chez Levinas s’ouvre à partir de sa lecture de l’idéalisme allemande, notamment Schelling et Hegel. Deuxièmement, le rapport que Levinas a mis au point dans Totalité et infini, entre la totalité de l’être et la liberté n’est pas simplement une allusion à la pensée heideggerienne de la liberté. Troisièmement, sans repenser la relation très investie que Levinas entretient avec Hegel, et plus spécifiquement à La phénoménologie de l’esprit,3 la structure qui soutient cette œuvre majeure qu’est Totalité et infini ne se manifeste pas clairement. Quand on jette un regard sur les travaux consacrés à l’œuvre philosophique de Lévinas, on verra qu’on a tendance à interpréter le plus souvent l’itinéraire philosophique de Lévinas dans sa relation intime à la phénoménologie de Husserl et à la pensée de l’être de Heidegger. Cependant, il se peut que cette stratégie empêche de voir dans quelle mesure l’œuvre de Lévinas s’est formée à distance et à proximité de la pensée hégélienne. Nous ne voulons pas présenter cette distance en termes d’opposition simple, car celle-ci ne suffirait pas de nuire à la phénoménologie hégélienne qui a tant de ressources dialectiques pour l’inclure et la dépasser. Jacques Derrida insiste sur la proximité entre Lévinas et Hegel dans son essai matinal „Violence et Métaphysique“ quand il dit: „...dés qu’il parle contre Hegel, Lévinas ne fait que confirmer Hegel,</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="100413976"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100413976"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100413976; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100413976]").text(description); $(".js-view-count[data-work-id=100413976]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100413976; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100413976']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 100413976, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=100413976]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":100413976,"title":"Hegel et Levinas: Distance et Proximité","translated_title":"","metadata":{"abstract":"On remarque très souvent que Levinas présente le rapport de sa pensée à celle de Hegel en termes de distance, d’écart, d’éloignement, de rupture. Comment repérer cette distance, quelle est sa nature? Quel type d’extériorité au mouvement de la pensée de Hegel, à l’inquiétude de l’infini, à la phénoménologie prise au sens hégélien du terme s’agit-t-il? Il est assez frappant de voir que dans Totalité et Infini Hegel est présenté comme un penseur de totalité et que Lévinas tâche de rendre compte de la possibilité de rompre avec la totalisation ontologique.1 Il reproche à Hegel de réduire l’altérité du singulier au Même. Et selon Hegel l’éthique n’est qu’un moment qu’il faut dépasser dans le mouvement de l’Aufhebung, un mouvement qui culmine dans la justice au sens de la légalité de l’Etat qui est l’universel le plus individualisé ou concret. Dans la Préface de Totalité et Infini Lévinas proteste contre cette ontologie de la liberté, en se focalisant plutôt sur l’essence de sa manifestation dans le temps de guerre. Pour lui, la guerre est un retour à la mobilité des forces qui demeurent au fond de l’il y a anonyme. L’itinéraire philosophique de Lévinas est souvent interprété par rapport à la pensée de l’être de Heidegger. Selon plusieurs commentateurs, la philosophie de Lévinas repose sur une transposition morale et métaphysique de la pensée heideggerienne initiale de la différence ontologique. Comme l’indique Lettre sur l’humanisme la position de Heidegger est claire en ce qui concerne son refus de séparer des questions philosophiques sur éthique de la pensée de l’être.2 Cette inséparabilité semble justifier la priorité de la réflexion philosophique sur l’être, en même temps que la disparition de l’éthique de sa réflexion. Il est vrai que dans le grand corpus heideggerien consacrée à la philosophie de l’être, il n’y a presque rien sur l’éthicité du comportement envers les autres étants humains. Par contre, comme l’ont souligné les commentateurs de Lévinas, dans Totalité et infini Levinas réclamait la priorité de la relation à l’étant qui se présente par son visage à la relation ontique et ontologique du Dasein à l’être. Sans doute cette interprétation est ineffable jusqu’à un certain degré: Lévinas a repensé la différence ontologique en mettant en question la priorité de l’être sur l’étant. Mais il y a aussi des thèmes chez Lévinas que l’on ne peut pas expliquer par cette relation philosophique à Heidegger. Tout d’abord, la question du mal chez Levinas s’ouvre à partir de sa lecture de l’idéalisme allemande, notamment Schelling et Hegel. Deuxièmement, le rapport que Levinas a mis au point dans Totalité et infini, entre la totalité de l’être et la liberté n’est pas simplement une allusion à la pensée heideggerienne de la liberté. Troisièmement, sans repenser la relation très investie que Levinas entretient avec Hegel, et plus spécifiquement à La phénoménologie de l’esprit,3 la structure qui soutient cette œuvre majeure qu’est Totalité et infini ne se manifeste pas clairement. Quand on jette un regard sur les travaux consacrés à l’œuvre philosophique de Lévinas, on verra qu’on a tendance à interpréter le plus souvent l’itinéraire philosophique de Lévinas dans sa relation intime à la phénoménologie de Husserl et à la pensée de l’être de Heidegger. Cependant, il se peut que cette stratégie empêche de voir dans quelle mesure l’œuvre de Lévinas s’est formée à distance et à proximité de la pensée hégélienne. Nous ne voulons pas présenter cette distance en termes d’opposition simple, car celle-ci ne suffirait pas de nuire à la phénoménologie hégélienne qui a tant de ressources dialectiques pour l’inclure et la dépasser. Jacques Derrida insiste sur la proximité entre Lévinas et Hegel dans son essai matinal „Violence et Métaphysique“ quand il dit: „...dés qu’il parle contre Hegel, Lévinas ne fait que confirmer Hegel,","publisher":"Walter de Gruyter GmbH","publication_date":{"day":null,"month":null,"year":2015,"errors":{}},"publication_name":"Hegel-Jahrbuch"},"translated_abstract":"On remarque très souvent que Levinas présente le rapport de sa pensée à celle de Hegel en termes de distance, d’écart, d’éloignement, de rupture. Comment repérer cette distance, quelle est sa nature? Quel type d’extériorité au mouvement de la pensée de Hegel, à l’inquiétude de l’infini, à la phénoménologie prise au sens hégélien du terme s’agit-t-il? Il est assez frappant de voir que dans Totalité et Infini Hegel est présenté comme un penseur de totalité et que Lévinas tâche de rendre compte de la possibilité de rompre avec la totalisation ontologique.1 Il reproche à Hegel de réduire l’altérité du singulier au Même. Et selon Hegel l’éthique n’est qu’un moment qu’il faut dépasser dans le mouvement de l’Aufhebung, un mouvement qui culmine dans la justice au sens de la légalité de l’Etat qui est l’universel le plus individualisé ou concret. Dans la Préface de Totalité et Infini Lévinas proteste contre cette ontologie de la liberté, en se focalisant plutôt sur l’essence de sa manifestation dans le temps de guerre. Pour lui, la guerre est un retour à la mobilité des forces qui demeurent au fond de l’il y a anonyme. L’itinéraire philosophique de Lévinas est souvent interprété par rapport à la pensée de l’être de Heidegger. Selon plusieurs commentateurs, la philosophie de Lévinas repose sur une transposition morale et métaphysique de la pensée heideggerienne initiale de la différence ontologique. Comme l’indique Lettre sur l’humanisme la position de Heidegger est claire en ce qui concerne son refus de séparer des questions philosophiques sur éthique de la pensée de l’être.2 Cette inséparabilité semble justifier la priorité de la réflexion philosophique sur l’être, en même temps que la disparition de l’éthique de sa réflexion. Il est vrai que dans le grand corpus heideggerien consacrée à la philosophie de l’être, il n’y a presque rien sur l’éthicité du comportement envers les autres étants humains. Par contre, comme l’ont souligné les commentateurs de Lévinas, dans Totalité et infini Levinas réclamait la priorité de la relation à l’étant qui se présente par son visage à la relation ontique et ontologique du Dasein à l’être. Sans doute cette interprétation est ineffable jusqu’à un certain degré: Lévinas a repensé la différence ontologique en mettant en question la priorité de l’être sur l’étant. Mais il y a aussi des thèmes chez Lévinas que l’on ne peut pas expliquer par cette relation philosophique à Heidegger. Tout d’abord, la question du mal chez Levinas s’ouvre à partir de sa lecture de l’idéalisme allemande, notamment Schelling et Hegel. Deuxièmement, le rapport que Levinas a mis au point dans Totalité et infini, entre la totalité de l’être et la liberté n’est pas simplement une allusion à la pensée heideggerienne de la liberté. Troisièmement, sans repenser la relation très investie que Levinas entretient avec Hegel, et plus spécifiquement à La phénoménologie de l’esprit,3 la structure qui soutient cette œuvre majeure qu’est Totalité et infini ne se manifeste pas clairement. Quand on jette un regard sur les travaux consacrés à l’œuvre philosophique de Lévinas, on verra qu’on a tendance à interpréter le plus souvent l’itinéraire philosophique de Lévinas dans sa relation intime à la phénoménologie de Husserl et à la pensée de l’être de Heidegger. Cependant, il se peut que cette stratégie empêche de voir dans quelle mesure l’œuvre de Lévinas s’est formée à distance et à proximité de la pensée hégélienne. Nous ne voulons pas présenter cette distance en termes d’opposition simple, car celle-ci ne suffirait pas de nuire à la phénoménologie hégélienne qui a tant de ressources dialectiques pour l’inclure et la dépasser. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="100413972"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/100413972/Immanence_and_Abjection_in_Simone_De_Beauvoir"><img alt="Research paper thumbnail of Immanence and Abjection in Simone De Beauvoir" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/100413972/Immanence_and_Abjection_in_Simone_De_Beauvoir">Immanence and Abjection in Simone De Beauvoir</a></div><div class="wp-workCard_item"><span>The Southern Journal of Philosophy</span><span>, 2011</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper, I focus on the term ‘immanence’ in Simone de Beauvoir&#39;s The Second Sex and sho...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper, I focus on the term ‘immanence’ in Simone de Beauvoir&#39;s The Second Sex and show how it relates to her historical account of sexual oppression. I argue that Beauvoir&#39;s use of Hegel&#39;s master−slave dialectic and of Claude Levi-Strauss&#39;s reflection on the prohibition of incest lead her to claim that in all societies “woman” is constructed as “absolutely other.” I show that there is an ambiguous logic of abjection at work in Beauvoir&#39;s account that explains why men are the only examples of transcendence in history, whereas women lack it. Finally, I discuss the way in which the relation between immanence and abjection helps to explain the intellectual relation between Georges Bataille and Beauvoir.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="100413972"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100413972"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100413972; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100413972]").text(description); $(".js-view-count[data-work-id=100413972]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100413972; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100413972']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 100413972, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=100413972]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":100413972,"title":"Immanence and Abjection in Simone De Beauvoir","translated_title":"","metadata":{"abstract":"In this paper, I focus on the term ‘immanence’ in Simone de Beauvoir\u0026#39;s The Second Sex and show how it relates to her historical account of sexual oppression. 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I start b...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">ABSTRACT This article is a response to Robert Bernasconi’s critical philosophy of race. I start by speaking of the specific style in which life and philosophy are related in his work. I argue that he devises a political phenomenology which considers the lived experiences of racialization and inquires into their historical conditions, which have become “practico-inert” in facticity. Bernasconi’s thesis that the history of race is not determined by racial essentialism and his account of race as a border concept call for an expansion of the notion of race that will better serve the cause of the global fight against racism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="109512917"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="109512917"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 109512917; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=109512917]").text(description); $(".js-view-count[data-work-id=109512917]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 109512917; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='109512917']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 109512917, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=109512917]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":109512917,"title":"Critical Philosophy of Race as Political Phenomenology: Questions for Robert Bernasconi","translated_title":"","metadata":{"abstract":"ABSTRACT This article is a response to Robert Bernasconi’s critical philosophy of race. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="100413984"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/100413984/G%C3%BCl_%C3%96zye%C4%9Fin_2015_New_Desires_New_Selves_Sex_Love_and_Piety_among_Turkish_Youth_Yeni_Arzular_Yeni_Kendilikler_T%C3%BCrk_Gen%C3%A7leri_Aras%C4%B1nda_Cinsellik_A%C5%9Fk_Dindarl%C4%B1k_384_sayfa_New_York_NYU_Press_ISBN_147985381X_9781479853816"><img alt="Research paper thumbnail of Gül Özyeğin (2015). New Desires, New Selves: Sex, Love, and Piety among Turkish Youth (Yeni Arzular, Yeni Kendilikler: Türk Gençleri Arasında Cinsellik, Aşk, Dindarlık). 384 sayfa. New York: NYU Press. ISBN: 147985381X, 9781479853816" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/100413984/G%C3%BCl_%C3%96zye%C4%9Fin_2015_New_Desires_New_Selves_Sex_Love_and_Piety_among_Turkish_Youth_Yeni_Arzular_Yeni_Kendilikler_T%C3%BCrk_Gen%C3%A7leri_Aras%C4%B1nda_Cinsellik_A%C5%9Fk_Dindarl%C4%B1k_384_sayfa_New_York_NYU_Press_ISBN_147985381X_9781479853816">Gül Özyeğin (2015). New Desires, New Selves: Sex, Love, and Piety among Turkish Youth (Yeni Arzular, Yeni Kendilikler: Türk Gençleri Arasında Cinsellik, Aşk, Dindarlık). 384 sayfa. New York: NYU Press. ISBN: 147985381X, 9781479853816</a></div><div class="wp-workCard_item"><span>Kadın/Woman 2000, Journal for Women's Studies</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Gül Özyeğin’in 2015’te New York Üniversitesi Yayınları’ndan çıkan New Desires, New Selves: Sex, L...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Gül Özyeğin’in 2015’te New York Üniversitesi Yayınları’ndan çıkan New Desires, New Selves: Sex, Love, and Piety among Turkish Youth (Yeni Arzular, Yeni Kendilikler: Türk Gençleri Arasında Cinsellik, Aşk, Dindarlık) adlı eseri, sınıf, cinsel yönelim ve dinsel inanç bakımından birbirinden farklı gençlerle yapılan görüşmelere, söyleşilere dayanan bir sosyoloji çalışmasıdır. 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Jacques Derrida offers an interpretation of “Critique of Violence” in the second part of “Force of Law: The Mystical Foundation of Authority.” However, the first part, entitled “De-","internal_url":"https://www.academia.edu/100413978/Law_Justice_and_Politics_Derrida_on_Deconstruction_and_Democracy_to_Come","translated_internal_url":"","created_at":"2023-04-18T19:28:40.273-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":229650319,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Law_Justice_and_Politics_Derrida_on_Deconstruction_and_Democracy_to_Come","translated_slug":"","page_count":null,"language":"en","content_type":"Work","owner":{"id":229650319,"first_name":"Zeynep","middle_initials":null,"last_name":"Direk","page_name":"DirekZeynep","domain_name":"independent","created_at":"2022-07-21T00:07:53.905-07:00","display_name":"Zeynep Direk","url":"https://independent.academia.edu/DirekZeynep"},"attachments":[],"research_interests":[{"id":184,"name":"Sociology","url":"https://www.academia.edu/Documents/in/Sociology"},{"id":4486,"name":"Political Science","url":"https://www.academia.edu/Documents/in/Political_Science"},{"id":5709,"name":"Politics","url":"https://www.academia.edu/Documents/in/Politics"},{"id":5793,"name":"Economic Justice","url":"https://www.academia.edu/Documents/in/Economic_Justice"},{"id":17123,"name":"Democracy","url":"https://www.academia.edu/Documents/in/Democracy"},{"id":28235,"name":"Multidisciplinary","url":"https://www.academia.edu/Documents/in/Multidisciplinary"},{"id":1445995,"name":"Deconstruction of Building Materials","url":"https://www.academia.edu/Documents/in/Deconstruction_of_Building_Materials"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="100413977"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/100413977/Phenomenology_Encounters_Psychoanalysis"><img alt="Research paper thumbnail of Phenomenology Encounters Psychoanalysis" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/100413977/Phenomenology_Encounters_Psychoanalysis">Phenomenology Encounters Psychoanalysis</a></div><div class="wp-workCard_item"><span>Chiasmi International</span><span>, 2016</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="100413977"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100413977"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100413977; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100413977]").text(description); $(".js-view-count[data-work-id=100413977]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100413977; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100413977']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 100413977, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="100413976"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/100413976/Hegel_et_Levinas_Distance_et_Proximit%C3%A9"><img alt="Research paper thumbnail of Hegel et Levinas: Distance et Proximité" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/100413976/Hegel_et_Levinas_Distance_et_Proximit%C3%A9">Hegel et Levinas: Distance et Proximité</a></div><div class="wp-workCard_item"><span>Hegel-Jahrbuch</span><span>, 2015</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">On remarque très souvent que Levinas présente le rapport de sa pensée à celle de Hegel en termes ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">On remarque très souvent que Levinas présente le rapport de sa pensée à celle de Hegel en termes de distance, d’écart, d’éloignement, de rupture. Comment repérer cette distance, quelle est sa nature? Quel type d’extériorité au mouvement de la pensée de Hegel, à l’inquiétude de l’infini, à la phénoménologie prise au sens hégélien du terme s’agit-t-il? Il est assez frappant de voir que dans Totalité et Infini Hegel est présenté comme un penseur de totalité et que Lévinas tâche de rendre compte de la possibilité de rompre avec la totalisation ontologique.1 Il reproche à Hegel de réduire l’altérité du singulier au Même. Et selon Hegel l’éthique n’est qu’un moment qu’il faut dépasser dans le mouvement de l’Aufhebung, un mouvement qui culmine dans la justice au sens de la légalité de l’Etat qui est l’universel le plus individualisé ou concret. Dans la Préface de Totalité et Infini Lévinas proteste contre cette ontologie de la liberté, en se focalisant plutôt sur l’essence de sa manifestation dans le temps de guerre. Pour lui, la guerre est un retour à la mobilité des forces qui demeurent au fond de l’il y a anonyme. L’itinéraire philosophique de Lévinas est souvent interprété par rapport à la pensée de l’être de Heidegger. Selon plusieurs commentateurs, la philosophie de Lévinas repose sur une transposition morale et métaphysique de la pensée heideggerienne initiale de la différence ontologique. Comme l’indique Lettre sur l’humanisme la position de Heidegger est claire en ce qui concerne son refus de séparer des questions philosophiques sur éthique de la pensée de l’être.2 Cette inséparabilité semble justifier la priorité de la réflexion philosophique sur l’être, en même temps que la disparition de l’éthique de sa réflexion. Il est vrai que dans le grand corpus heideggerien consacrée à la philosophie de l’être, il n’y a presque rien sur l’éthicité du comportement envers les autres étants humains. Par contre, comme l’ont souligné les commentateurs de Lévinas, dans Totalité et infini Levinas réclamait la priorité de la relation à l’étant qui se présente par son visage à la relation ontique et ontologique du Dasein à l’être. Sans doute cette interprétation est ineffable jusqu’à un certain degré: Lévinas a repensé la différence ontologique en mettant en question la priorité de l’être sur l’étant. Mais il y a aussi des thèmes chez Lévinas que l’on ne peut pas expliquer par cette relation philosophique à Heidegger. Tout d’abord, la question du mal chez Levinas s’ouvre à partir de sa lecture de l’idéalisme allemande, notamment Schelling et Hegel. Deuxièmement, le rapport que Levinas a mis au point dans Totalité et infini, entre la totalité de l’être et la liberté n’est pas simplement une allusion à la pensée heideggerienne de la liberté. Troisièmement, sans repenser la relation très investie que Levinas entretient avec Hegel, et plus spécifiquement à La phénoménologie de l’esprit,3 la structure qui soutient cette œuvre majeure qu’est Totalité et infini ne se manifeste pas clairement. Quand on jette un regard sur les travaux consacrés à l’œuvre philosophique de Lévinas, on verra qu’on a tendance à interpréter le plus souvent l’itinéraire philosophique de Lévinas dans sa relation intime à la phénoménologie de Husserl et à la pensée de l’être de Heidegger. Cependant, il se peut que cette stratégie empêche de voir dans quelle mesure l’œuvre de Lévinas s’est formée à distance et à proximité de la pensée hégélienne. Nous ne voulons pas présenter cette distance en termes d’opposition simple, car celle-ci ne suffirait pas de nuire à la phénoménologie hégélienne qui a tant de ressources dialectiques pour l’inclure et la dépasser. Jacques Derrida insiste sur la proximité entre Lévinas et Hegel dans son essai matinal „Violence et Métaphysique“ quand il dit: „...dés qu’il parle contre Hegel, Lévinas ne fait que confirmer Hegel,</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="100413976"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100413976"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100413976; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100413976]").text(description); $(".js-view-count[data-work-id=100413976]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100413976; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100413976']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 100413976, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=100413976]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":100413976,"title":"Hegel et Levinas: Distance et Proximité","translated_title":"","metadata":{"abstract":"On remarque très souvent que Levinas présente le rapport de sa pensée à celle de Hegel en termes de distance, d’écart, d’éloignement, de rupture. Comment repérer cette distance, quelle est sa nature? Quel type d’extériorité au mouvement de la pensée de Hegel, à l’inquiétude de l’infini, à la phénoménologie prise au sens hégélien du terme s’agit-t-il? Il est assez frappant de voir que dans Totalité et Infini Hegel est présenté comme un penseur de totalité et que Lévinas tâche de rendre compte de la possibilité de rompre avec la totalisation ontologique.1 Il reproche à Hegel de réduire l’altérité du singulier au Même. Et selon Hegel l’éthique n’est qu’un moment qu’il faut dépasser dans le mouvement de l’Aufhebung, un mouvement qui culmine dans la justice au sens de la légalité de l’Etat qui est l’universel le plus individualisé ou concret. Dans la Préface de Totalité et Infini Lévinas proteste contre cette ontologie de la liberté, en se focalisant plutôt sur l’essence de sa manifestation dans le temps de guerre. Pour lui, la guerre est un retour à la mobilité des forces qui demeurent au fond de l’il y a anonyme. L’itinéraire philosophique de Lévinas est souvent interprété par rapport à la pensée de l’être de Heidegger. Selon plusieurs commentateurs, la philosophie de Lévinas repose sur une transposition morale et métaphysique de la pensée heideggerienne initiale de la différence ontologique. Comme l’indique Lettre sur l’humanisme la position de Heidegger est claire en ce qui concerne son refus de séparer des questions philosophiques sur éthique de la pensée de l’être.2 Cette inséparabilité semble justifier la priorité de la réflexion philosophique sur l’être, en même temps que la disparition de l’éthique de sa réflexion. Il est vrai que dans le grand corpus heideggerien consacrée à la philosophie de l’être, il n’y a presque rien sur l’éthicité du comportement envers les autres étants humains. Par contre, comme l’ont souligné les commentateurs de Lévinas, dans Totalité et infini Levinas réclamait la priorité de la relation à l’étant qui se présente par son visage à la relation ontique et ontologique du Dasein à l’être. Sans doute cette interprétation est ineffable jusqu’à un certain degré: Lévinas a repensé la différence ontologique en mettant en question la priorité de l’être sur l’étant. Mais il y a aussi des thèmes chez Lévinas que l’on ne peut pas expliquer par cette relation philosophique à Heidegger. Tout d’abord, la question du mal chez Levinas s’ouvre à partir de sa lecture de l’idéalisme allemande, notamment Schelling et Hegel. Deuxièmement, le rapport que Levinas a mis au point dans Totalité et infini, entre la totalité de l’être et la liberté n’est pas simplement une allusion à la pensée heideggerienne de la liberté. Troisièmement, sans repenser la relation très investie que Levinas entretient avec Hegel, et plus spécifiquement à La phénoménologie de l’esprit,3 la structure qui soutient cette œuvre majeure qu’est Totalité et infini ne se manifeste pas clairement. Quand on jette un regard sur les travaux consacrés à l’œuvre philosophique de Lévinas, on verra qu’on a tendance à interpréter le plus souvent l’itinéraire philosophique de Lévinas dans sa relation intime à la phénoménologie de Husserl et à la pensée de l’être de Heidegger. Cependant, il se peut que cette stratégie empêche de voir dans quelle mesure l’œuvre de Lévinas s’est formée à distance et à proximité de la pensée hégélienne. Nous ne voulons pas présenter cette distance en termes d’opposition simple, car celle-ci ne suffirait pas de nuire à la phénoménologie hégélienne qui a tant de ressources dialectiques pour l’inclure et la dépasser. Jacques Derrida insiste sur la proximité entre Lévinas et Hegel dans son essai matinal „Violence et Métaphysique“ quand il dit: „...dés qu’il parle contre Hegel, Lévinas ne fait que confirmer Hegel,","publisher":"Walter de Gruyter GmbH","publication_date":{"day":null,"month":null,"year":2015,"errors":{}},"publication_name":"Hegel-Jahrbuch"},"translated_abstract":"On remarque très souvent que Levinas présente le rapport de sa pensée à celle de Hegel en termes de distance, d’écart, d’éloignement, de rupture. Comment repérer cette distance, quelle est sa nature? Quel type d’extériorité au mouvement de la pensée de Hegel, à l’inquiétude de l’infini, à la phénoménologie prise au sens hégélien du terme s’agit-t-il? Il est assez frappant de voir que dans Totalité et Infini Hegel est présenté comme un penseur de totalité et que Lévinas tâche de rendre compte de la possibilité de rompre avec la totalisation ontologique.1 Il reproche à Hegel de réduire l’altérité du singulier au Même. Et selon Hegel l’éthique n’est qu’un moment qu’il faut dépasser dans le mouvement de l’Aufhebung, un mouvement qui culmine dans la justice au sens de la légalité de l’Etat qui est l’universel le plus individualisé ou concret. Dans la Préface de Totalité et Infini Lévinas proteste contre cette ontologie de la liberté, en se focalisant plutôt sur l’essence de sa manifestation dans le temps de guerre. Pour lui, la guerre est un retour à la mobilité des forces qui demeurent au fond de l’il y a anonyme. L’itinéraire philosophique de Lévinas est souvent interprété par rapport à la pensée de l’être de Heidegger. Selon plusieurs commentateurs, la philosophie de Lévinas repose sur une transposition morale et métaphysique de la pensée heideggerienne initiale de la différence ontologique. Comme l’indique Lettre sur l’humanisme la position de Heidegger est claire en ce qui concerne son refus de séparer des questions philosophiques sur éthique de la pensée de l’être.2 Cette inséparabilité semble justifier la priorité de la réflexion philosophique sur l’être, en même temps que la disparition de l’éthique de sa réflexion. Il est vrai que dans le grand corpus heideggerien consacrée à la philosophie de l’être, il n’y a presque rien sur l’éthicité du comportement envers les autres étants humains. Par contre, comme l’ont souligné les commentateurs de Lévinas, dans Totalité et infini Levinas réclamait la priorité de la relation à l’étant qui se présente par son visage à la relation ontique et ontologique du Dasein à l’être. Sans doute cette interprétation est ineffable jusqu’à un certain degré: Lévinas a repensé la différence ontologique en mettant en question la priorité de l’être sur l’étant. Mais il y a aussi des thèmes chez Lévinas que l’on ne peut pas expliquer par cette relation philosophique à Heidegger. Tout d’abord, la question du mal chez Levinas s’ouvre à partir de sa lecture de l’idéalisme allemande, notamment Schelling et Hegel. Deuxièmement, le rapport que Levinas a mis au point dans Totalité et infini, entre la totalité de l’être et la liberté n’est pas simplement une allusion à la pensée heideggerienne de la liberté. Troisièmement, sans repenser la relation très investie que Levinas entretient avec Hegel, et plus spécifiquement à La phénoménologie de l’esprit,3 la structure qui soutient cette œuvre majeure qu’est Totalité et infini ne se manifeste pas clairement. Quand on jette un regard sur les travaux consacrés à l’œuvre philosophique de Lévinas, on verra qu’on a tendance à interpréter le plus souvent l’itinéraire philosophique de Lévinas dans sa relation intime à la phénoménologie de Husserl et à la pensée de l’être de Heidegger. Cependant, il se peut que cette stratégie empêche de voir dans quelle mesure l’œuvre de Lévinas s’est formée à distance et à proximité de la pensée hégélienne. Nous ne voulons pas présenter cette distance en termes d’opposition simple, car celle-ci ne suffirait pas de nuire à la phénoménologie hégélienne qui a tant de ressources dialectiques pour l’inclure et la dépasser. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="100413972"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/100413972/Immanence_and_Abjection_in_Simone_De_Beauvoir"><img alt="Research paper thumbnail of Immanence and Abjection in Simone De Beauvoir" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/100413972/Immanence_and_Abjection_in_Simone_De_Beauvoir">Immanence and Abjection in Simone De Beauvoir</a></div><div class="wp-workCard_item"><span>The Southern Journal of Philosophy</span><span>, 2011</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper, I focus on the term ‘immanence’ in Simone de Beauvoir&#39;s The Second Sex and sho...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper, I focus on the term ‘immanence’ in Simone de Beauvoir&#39;s The Second Sex and show how it relates to her historical account of sexual oppression. I argue that Beauvoir&#39;s use of Hegel&#39;s master−slave dialectic and of Claude Levi-Strauss&#39;s reflection on the prohibition of incest lead her to claim that in all societies “woman” is constructed as “absolutely other.” I show that there is an ambiguous logic of abjection at work in Beauvoir&#39;s account that explains why men are the only examples of transcendence in history, whereas women lack it. Finally, I discuss the way in which the relation between immanence and abjection helps to explain the intellectual relation between Georges Bataille and Beauvoir.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="100413972"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span><span id="work-strip-rankings-button-container"></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="100413972"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 100413972; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=100413972]").text(description); $(".js-view-count[data-work-id=100413972]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 100413972; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='100413972']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span><span><script>$(function() { new Works.PaperRankView({ workId: 100413972, container: "", }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-f77ea15d77ce96025a6048a514272ad8becbad23c641fc2b3bd6e24ca6ff1932.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=100413972]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":100413972,"title":"Immanence and Abjection in Simone De Beauvoir","translated_title":"","metadata":{"abstract":"In this paper, I focus on the term ‘immanence’ in Simone de Beauvoir\u0026#39;s The Second Sex and show how it relates to her historical account of sexual oppression. 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