Showing papers in "Tijdschrift Voor Filosofie in 2001"

Civil Society. History and Possibilities

Abstract: Part I. Theoretical Traditions in the West: 1. The development of civil society Sunil Khilnani 2. Concepts of civil society in pre-modern Europe Anthony Black 3. The contemporary political significance of John Locke's conception of civil society John Dunn 4. Civil society in the Scottish Enlightenment Fania Oz Salzberger 5. Enlightenment and the institution of society Keith Michael Baker 6. Hegel and the economics of civil society Gareth Stedman Jones 7. Civil society in the Marxist tradition Joseph Femia Part II. Arguments in the South: 8. Civil society in extra-European perspective Jack Goody 9. On civil and political societies in post-colonial democracies Partha Chatterjee 10. Civil society and the fate of the modern Republic in Latin America Luis Castro Leiva and Anthony Pagden 11. The western concept of civil society in the context of Chinese history Thomas Metzger 12. Civil society, community and democracy in the Middle East Sami Zubaida 13. Mistaking 'Governance' for politics: Foreign aid, civil society and democracy Rob Jenkins 14. The promise of 'civil society' in the South Geoffrey Hawthorn 15. In search of civil society Sudipta Kaviraj.

Le Cogito dans la pensée de Saint Augustin

Abstract: For descartes, the augustinian view of the cogito amounted to an inference that +could have been the work of anyone;, and that should have led its author to purely theological speculation which as such, were outside of the field of philosophy. For husserl, it was augustine himself who first made certain +the indubitability of the ego cogito;. This assurance however, played for him hardly anything but the part of an argument against sceptics : +the new turning point is outlined with descartes owing to the fact that he transforms the anti-sceptic conclusion of a simple counter-argument into a theoretical verifications;. Nevertheless, do these interpretations, which were founded on the text from city of god, in which the famous "si enim fallor, sum" appears, stand up to examination of book 10 of the trinity, in which augustine brings forth a much more thorough analysis of the cogito ?

Johann Gottlieb Fichte. Grundlage des Naturrechts

Abstract: Johann Gottlieb Fichtes "Grundlage des Naturrechts" stellt einen Wendepunkt der Rechts- und Staatsphilosophie dar. Der erste Teil (1796) begrundet den Begriff des Rechts und seine systematische Anwendung weder durch eine Grundanthropologie wie im klassischen Naturrecht noch, wie Kant, durch einen kategorischen Imperativ. Vielmehr wird der Rechtsbegriff als Bedingung des Selbstbewusstseins eines endlichen Vernunftwesens deduziert. Dabei erweist sich das Recht als eine notwendige Bedingung der Intersubjektivitat und diese wiederum als eine notwendige Bedingung der Subjektivitat. Der zweite Teil (1797) liefert eine fur ihre Originalitat, Radikalitat und Systematizitat bekannte Anwendung. In kritischer Auseinandersetzung mit Immanuel Kants "Rechtslehre" (1797) entwickelt Fichte eine Vertragstheorie der Regierung und ihrer Kontrollinstanz, eine Theorie des Eigentumsrechts, des Strafrechts, des Ehe- und Familienrechts und des Voelkerrechts. In 14 Originalbeitragen bietet der kooperative Kommentar eine differenzierte, fur den Seminargebrauch geeignete Interpretation des umstrittenen rechtsphilosophischen Klassikers.

Plato en Aristoteles: twee paradigma's van genot

Abstract: De antieke discussie over het genot had twee typische uitgangspunten. Op de eerste plaats werd de vraag toegespitst op de natuur van het genot, ongeacht de particuliere omstandigheden waarin het zieh concreet voordoet, en zelfs ongeacht de aard van het verlangen en de begeerte die vaak aan het genot voorafgaan.1 Bovendien werd deze vraag naar de natuur van het genot bijna exclusief gesteld binnen het kader van een discussie over de plaats van het genot in het goede leven (of het geluk). In dat verband staan twee extreme visies tegenover elkaar: hedonisme en anti-hedonisme. De eerste behelst een extreme waardering voor het genot als hoogste goed, waaraan alle andere doeleinden instrumenteel ondergeschikt zijn. Het anti-hedonisme werd in de Oudheid bijvoorbeeld verdedigd door de Stoa: de "aandoeningen" worden door de stoicijnen gezien als irrationele, meeslepende en bedreigende passies, die met wortel en tak moeten worden uitgeroeid om tot het goede leven te kunnen komen.

Freuds dirfttheorie: van partiële pulsie naar Eros/Thanatos

Abstract: In this article, the author discusses the thesis that Freudo-Lacanian psychoanalysis proposes a radical split between man and animal, and argues that this split is closely connected to the drive. Arguments for this thesis are found in the works of Freud and Lacan. According to Freud, the inner traumatic pressure ('Drang') of the drive becomes from its first occurrence associated with the figure of the external Other. From this Other, an answer or representation is expected. Two central problems regarding the drive are discussed, the representation problem and the problem of aim. The representation problems relates to the unbridgeable gap between the real of the drive and the symbolic presence of the Other. The problem of aim concerns the contradictory intention inherent in the drive. Freud found that two tendencies are working at the same time. One is striving towards complete separation and the other strives to undo the separation. This brought him to formulate a dualism in his drive theory: the relationship between Thanatos and Eros. This dualism explains why the drive remains ever unsatisfied: once one aim is reached the possibility of reaching the other is lost, and vice versa. As a conclusion, Lacan's main ideas on this subject are mentioned. The double and contradictory aim of the drive is traced back to a double lack. A primordial lack is situated in the Real, since eternal life is lost. Within humans, attempts to undo this loss lead to a second (Symbolic) lack. The original lack is thereby re-written as a phallic lack in the relation between subject and Other. As a consequence the primordial loss is confirmed on a different and more distant level. The result is a circular, non-reciprocal relationship 'qui ne cesse pas de ne pas s'ecrit'. The missing link between man and nature remains missing.