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Journal articles on the topic 'Mythe – Philosophie'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Boulad Ayoub, Josiane. "Éros androgyne et logos philosophique." Aspects philosophiques du féminisme 12, no. 1 (2007): 107–32. http://dx.doi.org/10.7202/203274ar.

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Résumé Après avoir précisé l'enjeu idéologico-politique que recèle la « perspective féministe » en tant que catégorie d'analyse appliquée à l'histoire de la philosophie et retracé les présupposés relatifs à la représentation de l'entreprise philosophique que ladite perspective enveloppe, communément parlant, on relancera la question ontologique du rapport entre le Logos philosophique, à ses débuts, et Éros, le démon originaire et dynamique du discours philosophique. Ce recours au Mythe aura fait émerger la figure originelle de la philosophie comme symboliquement androgyne (dialectique). On abo

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2

Sider, David, and L. Couloubaritsis. "Mythe et philosophie chez Parménide." Classical World 82, no. 5 (1989): 393. http://dx.doi.org/10.2307/4350430.

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3

Ribeiro dos Santos, Leonel. "O Retorno ao Mito. Nietzsche, A Música e a Tragédia." Philosophica: International Journal for the History of Philosophy 1, no. 1 (1993): 89–111. http://dx.doi.org/10.5840/philosophica1993117.

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L'auteur essaie de montrer comment le projet nietzschéen déployé dans La naissance de la tragédie (1872) doit être compris à l'intérieur d'un mouvement spéculatif de retour au mythe, en cours dans la philosophie européenne depuis Kant. Ce mouvement se caractérise par le rôle qu'on attribue alors à l'art, comprise soit comme l'expression suprême de la subjectivité, de l'esprit (Gemüt) et de la volonté, soit comme la révélation même de l'Absolu, de l'Etre et de la Nature. Dans l'oeuvre de Nietzsche c'est la musique - l'art romantique par excellence - qui, s'instituant d'abord comme "mythe et mon

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4

Cândido Pimentel, Manuel. "Elementos para uma Fenomenologia Literária do Texto Filosófico." Philosophica: International Journal for the History of Philosophy 5, no. 9 (1997): 7–31. http://dx.doi.org/10.5840/philosophica1997592.

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La pluralité des théories sur le texte qui sortent de l'herméneutique philosophique et de la théorie littéraire contemporaines ressemblent à l'extrême complexité du labyrinthe, une image qui rappelle Thésée, l'interprète du sens qui questionne le sens, mais sans y trouver le fil d'Ariane. L'auteur, partant de ce mythe, s'adresse à l'étude du conflit des interprétations sous le nom de complexe de Thésée. La recherche suit la route critique des diverses théories du texte (de Dilthey à Gadamer, Ricoeur et Greimas) et parvient à détacher le sens heuristique du modèle rhétorique argumentatif de la

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5

Lefebvre, Brigitte. "La justice contractuelle : mythe ou réalité ?" Les Cahiers de droit 37, no. 1 (2005): 17–30. http://dx.doi.org/10.7202/043375ar.

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Le Code civil du Québec prône une nouvelle philosophie de justice contractuelle qui vise notamment à protéger la partie faible à un contrat. Cette nouvelle approche remet en question la théorie de l'autonomie de la volonté. Dans le présent texte, l'auteure souligne, dans un premier temps, les motifs pour lesquels cette théorie a été remise en question et les nouvelles avenues suggérées. On constate alors que la notion de bonne foi est au coeur du débat. Puis, dans un deuxième temps, après avoir jeté un coup d'oeil sur cette notion, l'auteure traite de l'efficacité concrète des dispositions sur

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6

COUTURE-MINGHERAS, Alexandre. "Le mythe du dehors. Sartre face à la philosophie digestive." Philonsorbonne, no. 11 (January 1, 2017): 9–30. http://dx.doi.org/10.4000/philonsorbonne.842.

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7

Brito, Emilio. "Le rapport du mythe et de la philosophie selon Heidegger." Revue des Sciences Religieuses 74, no. 3 (2000): 347–72. http://dx.doi.org/10.3406/rscir.2000.3541.

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8

Liard, Véronique. "Du mythe au Livre Rouge en passant par la philosophie." Cahiers jungiens de psychanalyse 146, no. 2 (2017): 29. http://dx.doi.org/10.3917/cjung.146.0029.

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9

Dillon, John M. "Mythe et philosophie chez Parménide. En Appendice Traduction du Poème (review)." Journal of the History of Philosophy 27, no. 3 (1989): 461–62. http://dx.doi.org/10.1353/hph.1989.0065.

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10

Gagné, Romain, and Bernard Jasmin. "La tache aveugle de la pédagogie non-directive : le mythe de l’enfant originaire." Revue des sciences de l'éducation 3, no. 2 (2009): 207–27. http://dx.doi.org/10.7202/900045ar.

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La question de la directivité et de la non-directivité est toujours au centre de la réflexion et de l’action pédagogiques au Québec et ailleurs. En 1970, le Conseil supérieur de l’Éducation publiait dans son rapport 1969-70 un texte sur « l’Activité éducative », définie comme le référent essentiel d’un système d’éducation. Les auteurs y proposaient une philosophie et une pratique de l’éducation axées sur la nature créatrice de l’enfant. Ils y souhaitaient que leur projet éducatif soit le départ de réflexions approfondies sur l’éducation. Nous avons été amenés par notre recherche en philosophie

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11

Forni Rosa, Guglielmo. "Mythe et science dans la philosophie de la religion de l'âge moderne." Revue de l'histoire des religions 220, no. 2 (2003): 209–33. http://dx.doi.org/10.3406/rhr.2003.936.

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12

Motte, André. "S. Byl, L. Couloubaritsis (éds), Mythe et Philosophie dans les Nuées d'Aristophane." Kernos, no. 10 (January 1, 1997): 347–48. http://dx.doi.org/10.4000/kernos.683.

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13

Iribarren, Leopoldo. "Langage, mythe et philologie dans la Philosophie des formes symboliques d’Ernst Cassirer." Revue germanique internationale, no. 15 (June 6, 2012): 95–114. http://dx.doi.org/10.4000/rgi.1308.

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14

Crema, Cristina Diniz Mendonça. "Le thème de la révolution dans la pensée de Sartre." Trans/Form/Ação 13 (January 1990): 21–40. http://dx.doi.org/10.1590/s0101-31731990000100003.

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L'oeuvre de Sartre pourrait être lue comme Vincamation de l'esprit "pathétique" et "héroïque" de l'époque de la guerre et de la Résistance. Sous le coup de feu des barricades de 44, une philosophie de la révolution commence à éclore-elle fut forgée à chaud durant cette époque de "haute température historique". C'est de la généralisation théorique de cette expérience politique cruciale, c'est-à-dire de la cristallisation du "mythe" de la Résistance, que vient, à mon avis, l'idée satrienne de révolution.

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15

King, Helen. "(L.) Brisson Introduction à la philosophie du mythe. I. Sauver les mythes. Paris: Vrin, 1996. Pp. 243. 125F. 2711612716." Journal of Hellenic Studies 119 (November 1999): 200–201. http://dx.doi.org/10.2307/632352.

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16

Pereira, Deise Quintiliano. "O teatro comparado: Sartre leitor dos clássicos." Aletria: Revista de Estudos de Literatura 7 (December 31, 2000): 168–86. http://dx.doi.org/10.17851/2317-2096.7..168-186.

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Resumo: Leitura semiológica de um episódio da peça do escritor filósofo Jean-Paul Sartre, Les mouches, baseada no método comparativo, buscando estabelecer relações entre a versão sartriana do mito de referência grego, de Orestes e Electra, e as desenvolvidas pelos tragediógrafos gregos, do séc. V a.C., Sófocles, Ésquilo e Euripedes. Através deste confronto, será analisada a originalidade da versão de Sartre, transformada em função do momento sócio-histórico-político contemporâneo e da filosofia existencialista.Palavras-chave: teatro sartriano; tragédia; mito grego.Résumé: Proposition de lectu

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17

Lafrance, Yvon. "Mythe et philosophie chez ParménideLambros Couloubaritsis 2e éd., Bruxelles, Éd. Ousia, 1990, 381 p." Dialogue 32, no. 2 (1993): 405–9. http://dx.doi.org/10.1017/s0012217300014578.

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18

DEL MASTRO, Cesare. "De l’achèvement de l’image à l’ouverture de l’œuvre d’art : éthique et esthétique chez Henry Bauchau et Emmanuel Levinas." Revue internationale Henry Bauchau. L’écriture à l’écoute, no. 5 (January 10, 2013): 167–84. http://dx.doi.org/10.14428/rihb.v0i5.17323.

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Cette lecture de L’Enfant bleu en dialogue avec la philosophie d’Emmanuel Levinas prend pour hypothèse que, d’une esthétique de l’achèvement de l’image qui se situe aux antipodes de l’éthique, on passe ici à la création de l’œuvre d’art habitée par l’altérité. Le personnage d’Orion, d’abord prisonnier des images dévalorisantes qu’on lui renvoie et paralysé dans l’anonymat du « on doit », expérimente la barbarie intérieure, révélée grâce à la figuration du mythe du Minotaure. La mise en récit de ses dessins à l’usage de la thérapeute engage ensuite un appel à un au-delà de soi qui émane du visa

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19

Dowden, Ken. "L. Brisson: Introduction à la philosophie du mythe, I: Sauver les mythes (Essais d’art et de philosophie). Pp. 243. Paris: Librairie Philosophique J. Vrin, 1996. Paper, frs. 125. ISBN: 2-7116-127-6." Classical Review 50, no. 2 (2000): 614–15. http://dx.doi.org/10.1017/s0009840x00730058.

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20

Lecerf, Éric. "Une ombre dans le regard." Devenir-Bergson, no. 3 (August 9, 2011): 31–49. http://dx.doi.org/10.7202/1005467ar.

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L’une des caractéristiques essentielles de la philosophie d’Henri Bergson tient dans son refus d’entrer dans ce mode de systématisation de la pensée qu’est la dialectique. Au delà de son apport déterminant sur une ontologie dérivée de la durée, ou encore sur l’inscription de l’intuition comme sens initial propre à dé-substantialiser toute forme de dualisme, cet apport singulier permet de comprendre l’intérêt renouvelé pour cette oeuvre qui, de façon exemplaire, réintroduit du mouvement dans un être-pour-la-liberté auquel nulle négativité ne vient conférer sa raison d’exister. Cet article propo

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21

McKeown, Maeve. "The Naturall Condition of Mankind." European Journal of Political Theory 18, no. 2 (2018): 281–92. http://dx.doi.org/10.1177/1474885118809602.

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Upon what empirical basis did Hobbes make his claims about the ‘state of nature’? He looked to ‘the savage people in many places of America’ (Hobbes, 1976: 187). Most people now recognize Hobbes’s assertions about Native Americans as racist. And yet, as Widerquist and McCall argue in their book Prehistoric Myths in Modern Political Philosophy, the myth that life outside the state is unbearable and that life under the state is better remains the essential premise of two of the most influential Western political philosophies in the modern world – social contract theory (contractarianism) and pro

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22

Nadezhda, Aleksandrova. ""Jewish Myths" in the National History: Jews in Ancient Russia." TECHNOLOGOS, no. 1 (2021): 55–65. http://dx.doi.org/10.15593/perm.kipf/2021.1.05.

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This article is devoted to the consideration, formation and development of two historical myths in Russian Jewish studies: the "Khazar myth" and the "Kenaanites myth." The key works of A.Ya. Garkavi devoted to the statement of "Jewish myths" in Jewish studies have been discussed in the article. The author reveals the background of this problem appearance in Jewish studies and prerequisites which determined its father’s interest in this topic. The need to turn to the consideration of "Jewish myths" in the historiography of the problem "the history of Jews of Ancient Russia" is dictated primaril

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23

Chauviré, Christiane. "L’art et le mythe de l’ineffable chez Wittgenstein." Philosophique, no. 2 (January 1, 1999): 75–80. http://dx.doi.org/10.4000/philosophique.244.

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24

Glucker, John. "A Platonic Cento in Cicero." Phronesis 44, no. 1 (1999): 30–44. http://dx.doi.org/10.1163/156852899762447629.

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AbstractDe Divinatione 1.115 has been ascribed in the past to Posidonius, to 'a Pythagoreanizing Posidonius', or to 'the Stoics'. Its emphasis on the soul's eternity and knowledge of 'all things in Hades and on earth' precludes such sources. I point out that the passage contains clear reminiscences of the myth of transmigration and αναμνησις in Meno and of a passage in the myth of Er, probably combining them with Republic 571-2. No philosopher or school known to us could be Cicero's source for such a combination, taking, as it does, such details of the Platonic myths as literal truths. I sugge

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25

Humbert, David. "The Return of Adam: Freud's Myth of the Fall." Religious Studies 29, no. 3 (1993): 287–96. http://dx.doi.org/10.1017/s0034412500022344.

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Despite its loss of intellectual respectability in the nineteenth century, the myth of the fall still haunts modern religion and thought like an unquiet ghost. Discredited in its role as an historical account of human origins, it has retained its vitality as a ‘psychological’ myth, an inexhaustible metaphor for the brokeness and fragmentation of the human spirit. The myth of the fall surfaces in the twentieth century in the form of the psychoanalysis of Sigmund Freud, who would not normally spring to mind as someone sympathetic to the myth. Freud is perhaps the most famous ‘demythologizer’ of

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Slon'ovska, Olha. "Yevhen Malaniuk as a founder of the Ukrainian literary myth of the XX century." Vìsnik Marìupolʹsʹkogo deržavnogo unìversitetu. Serìâ: Fìlologìâ 13, no. 22 (2020): 85–91. http://dx.doi.org/10.34079/2226-3055-2020-13-22-85-91.

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Myths are regarded as the metaphysical engines of the national progress, a specific code-program for the state development, as a vector of the individual mission of an individual nation. In general, the ideological and political myths of national states are metaphorically derived primarily from their national anthems. The anthem is a kind of vaccine against assimilation and is effectively delivered to educate the younger generation in the spirit of civic consciousness. Decadent (frustration) myths destroy the national idea, vitaistic and consolidating myths inspire, compact and unite any natio

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27

Dobeszewski, J. "Петр Чаадаев как учредительный миф русской философии". Philosophical Letters. Russian and European Dialogue 2, № 4 (2019): 90–103. http://dx.doi.org/10.17323/2658-5413-2019-2-4-90-103.

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28

Althusser, Louis, and G. M. Goshgarian. "The Myth of the State of Nature: Extract From Initiation à la philosophie pour les non-philosophes." diacritics 43, no. 2 (2015): 16–22. http://dx.doi.org/10.1353/dia.2015.0011.

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Le Doeuff, Michèle. "Beauvoir the Mythoclast." Paragraph 33, no. 1 (2010): 90–104. http://dx.doi.org/10.3366/e0264833409000765.

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This article argues that although Simone de Beauvoir goes as far as any philosopher in her analysis of oppressive myths, she too creates ‘others’ for herself, such as children who believe in dreams or fairy tales. Beauvoir's The Second Sex appears to make a clear distinction between myths (mythologization) and facts with respect to women's situation. The first volume of her autobiography, Memoirs of a Dutiful Daughter, also critiques some of the myths which dominate women's lives; at the same time, the adoption of Simone's mythologies by her younger sister Hélène is presented less as a myth st

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30

Zheng, Robin. "Precarity is a Feminist Issue: Gender and Contingent Labor in the Academy." Hypatia 33, no. 2 (2018): 235–55. http://dx.doi.org/10.1111/hypa.12401.

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Feminist philosophers have challenged a wide range of gender injustices in professional philosophy. However, the problem of precarity, that is, the increasing numbers of contingent faculty who cannot find permanent employment, has received scarcely any attention. What explains this oversight? In this article, I argue, first, that academics are held in the grips of an ideology that diverts attention away from the structural conditions of precarity, and second, that the gendered dimensions of such an ideology have been overlooked. To do so, I identify two myths: the myth of meritocracy and the m

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Algooneh Juenghani, Masoud. "How Cassirer explains myth and other symbolic forms through semiotic functions." Semiotica 2020, no. 233 (2020): 125–44. http://dx.doi.org/10.1515/sem-2018-0074.

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AbstractErnst Cassirer (1874–1945), Neo-Kantian philosopher of Marburg school, studies myth as a component of symbolic forms. He considers myth as the cornerstone of philosophy of culture as well as the source of such other forms as language, religion, art and science. Cassirer, applying an epistemological approach towards myths and other realms of human culture, argues that human beings experience the world through a mediated process. Of course, this mediated encounter with the world has different aspects in the evolving course of culture. These aspects are completely dependent upon the symbo

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Brodsky, Alexander I. "Myth therapy. Notes on collective traumatology." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 2 (2021): 208–16. http://dx.doi.org/10.21638/spbu17.2021.202.

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The article analyzes the mechanisms for the formation of social myths, as well as their functions pertaining to collective trauma, and puts forward three theses. Firstly, the characteristics which turn text into myth depend not on its formal or essential features, but rather on its perception (how the audience interprets the meaning of its constituent statements). Anything can become a myth. Usually, a myth consists of depictions, statements, and explanations, that is, descriptive utterances. However, to understand a myth is to know the preconditions not for the truth and/or falsity of its con

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Avgousti, Andreas. "By Uniting It Stands: Poetry and Myth in Plato’s Republic." Polis: The Journal for Ancient Greek Political Thought 29, no. 1 (2012): 21–41. http://dx.doi.org/10.1163/20512996-90000194.

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This article argues against readings that tend to overlook, dismiss or reduce the profound role of poetry and myth in Plato’s Republic. It discusses and rejects the distinction between myth and poetry that we find in such readings. Then it makes the case for the irreducibility of poetry. Crucially, poetry determines both the state and the frame of mind of the dialogue’s interlocutors, and we can expect it to do the same for the Kallipoleans. The attraction of the irrational part of the soul to imitative poetry entails that imitation is both beneficial and pleasant. In the last section of the a

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Jakubów, Zofia. "Pakt z diabłem we współczesnych Chinach. Powieść Murong Xuecuna Większość umiera z chciwości." Studia Azjatystyczne, no. 4 (May 29, 2019): 15–25. http://dx.doi.org/10.14746/sa.2018.4.2.

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In his famous book The Consumer Society: Myths and Structures, Jean Baudrillard refers to the model of exchange defined by the myth of the pact with the Devil. The things we sell: our reflections in the mirror, our shadows, or the products of our work do not remain safely separate from us, but instead turn against us and take their revenge, sometimes even bringing us to self-destruction. However, the French philosopher claims that, nowadays, the tragedy of the subject haunted by its spectre is no longer relevant as the subject poses a spectrum, and all transcendence is lost in the order of sig

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35

Shore, Marci. "The Sacred and the Myth: Havel’s Greengrocer, Twenty Years Later." East European Politics and Societies: and Cultures 32, no. 2 (2018): 285–93. http://dx.doi.org/10.1177/0888325417742488.

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This essay juxtaposes two thinkers: the French literary critic and philosopher René Girard (1923–2015) and the Czech playwright, essayist, and dissident Václav Havel (1936–2011). In particular, the text examines Havel’s 1978 essay The Power of the Powerless through the lens of Girard’s structuralist model of mimetic desire, violent sacrifice, and a cultural order sustained by prohibition, ritual, and myth. Arguing against the French structural anthropologist Claude Lévi-Strauss (1908–2009), Girard insisted on a reality behind the text: myths disclosed real victims. Girard and Havel shared a me

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Brayford, Kieran. "Myth and technology: Finding philosophy’s role in technological change." Human Affairs 30, no. 4 (2020): 526–34. http://dx.doi.org/10.1515/humaff-2020-0045.

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AbstractIn this paper, I argue that philosophy’s potential to influence technological change is impeded by the presence of two common and influential myths surrounding technology—the myth of progress and the myth of technological determinism. Such myths, I suggest, hinder philosophy’s influence by presenting a distorted image of technology—respectively, as an unqualified good, and as an entity with its own autonomous logic. Steven Pinker and Martin Heidegger are selected as influential advocates for progress and technological determinism respectively, and their work is explored in turn. The wo

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Edwards, Mark. "Michael Psellus on Philosophy and Theology." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (2021): 81–100. http://dx.doi.org/10.24193/subbto.2021.1.03.

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"This paper explores the use of the terms theologia and philosophia in the philosophic opuscula of Michael Psellus, especially those which are dedicated to the Chaldaean Oracles. It begins with a review of previous pagan and Christian usage, the conclusion of which is that Christians rejected the pagan distinction between theologoi, as inspired conduits of divine truth, from philosophers who interpreted such revelations under the rubric of theologia. For Christians Greek theologoi were mere purveyors of myth; theologia was not a branch of philosophy but the exposition of truths revealed in scr

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Heidenreich, Felix. "Political aspects in Hans Blumenberg’s philosophy." Revista de Filosofia Aurora 27, no. 41 (2015): 523. http://dx.doi.org/10.7213/aurora.27.041.ds06.

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The scientific community in the humanities agrees that the work of the German post-war philosopher Hans Blumenberg is fascinating, compelling and inspiring, although the texts remain to some extent hard to understand. His extensive exchange with authors like Carl Schmitt, Jacob Taubes or Hannah Arendt show the often forgotten and sometimes systematically hidden political aspects of his philosophy. The theory of modernity, the theory of myth and of course his metaphorology are the main areas of debate which can be checked for their political implications and ramifications. However, the a priori

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Москальова, Н. П., та О. М. Стасенко. "ТЕОРІЯ СОЦІАЛЬНОГО МІФУ Ж. СОРЕЛЯ: ІДЕЯ VS ІДЕОЛОГІЯ". Humanities journal, № 3 (22 грудня 2018): 52–59. http://dx.doi.org/10.32620/gch.2018.3.05.

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G. Sorel’s meditation on the evolution of man and the nature of social might be the first to bring the idea of social myth as a factor in the social organization and evolution of human communities into the philosophical discourse. M. Asher, O. Voronyansky, D. Zhvania, I. Klimov, A. Lewis, C. Mannheim, K. Mochalov, V. Naidish, B. Paramonov, Z. Sternhel, A. Surkov, M. Schneider at different times paid attention to this side of the social philosophy of G. Sorel in the context of his research. However, the question of the essence of social myth as the implementation of the idea in opposition to id

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40

Clarke, Michael. "The wisdom of Thales and the problem of the word IEPOΣ". Classical Quarterly 45, № 2 (1995): 296–317. http://dx.doi.org/10.1017/s000983880004341x.

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Those who write about early Greek literature often assume that each item in the ancient vocabulary answers to a single concept in the world-view of its users. It seems reasonable to hope that the body of ideas represented by a particular Greek word will frame one's discussion better than any question that could be asked in English: so that a cautious scholar might prefer to discuss the phenomenon called αἰδώς, for example, than to plunge into a study of Greek ideas of ‘honour and shame' irrespective of whether those anthropologists’ labels mark off a single body of ancient ideas. But the quest

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Bottici, Chiara. "Philosophies of Political Myth, a Comparative Look Backwards." European Journal of Political Theory 8, no. 3 (2009): 365–82. http://dx.doi.org/10.1177/1474885109103840.

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42

Kemp, Hendrika Vande. "Psycho-Spiritual Dreams in the Nineteenth Century, Part II: Metaphysics and Immortality." Journal of Psychology and Theology 22, no. 2 (1994): 109–19. http://dx.doi.org/10.1177/009164719402200204.

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The author focuses on metaphysical issues as explored in the nineteenth century periodical dream literature. The relationship between dreams of death and myths of immorality is examined first, followed by illustrations of the use of death dreams in the expositions of both realist and idealist philosophies. Specific philosophies buttressed by these dream phenomena (as argued by the nineteenth century authors) are (a) the wandering soul, (b) spiritualism and Swedenborgianism (with the subcategories of dreams and fiction and fantastic dreams, (c) Naturphilosophie, (d) atomist theory, (e) ancestra

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FONTAINE-DE VISSCHER, Luce. "Mythe et raison." Revue Philosophique de Louvain 88, no. 4 (1990): 553–80. http://dx.doi.org/10.2143/rpl.88.4.556113.

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Frappier, Louise. "Traduire, imiter et réécrire Agamemnon à la Renaissance : les tragédies de Charles Toutain (1556), Roland Brisset (1589) et Pierre Matthieu (1589)." Renaissance and Reformation 40, no. 3 (2017): 265–82. http://dx.doi.org/10.33137/rr.v40i3.28744.

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Le théâtre de Sénèque a exercé une influence majeure sur le développement de la tragédie française au XVIe siècle. Sa tragédie Agamemnon est ainsi à l’origine des pièces de Charles Toutain, Roland Brisset et Pierre Matthieu. D’un auteur à l’autre, l’écart avec le texte-source devient toutefois de plus en plus important. D’abord entreprise, chez Toutain, avec le souci d’enrichir la langue française, la traduction se fait davantage imitation chez Brisset, dans l’objectif d’instruire le public en lui offrant à méditer le destin malheureux des Grands. La pièce de Matthieu propose quant à elle une

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Peña‐Guzmán, David M., and Rebekah Spera. "The Philosophical Personality." Hypatia 32, no. 4 (2017): 911–27. http://dx.doi.org/10.1111/hypa.12355.

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The authors adopt a critico‐sociological methodology to investigate the current state of the philosophical profession. According to them, the question concerning the status of philosophy (“What is philosophy?”) cannot be answered from within the precinct of philosophical reason alone, since philosophy—understood primarily as a profession—is marked by a constitutive type of self‐ignorance that prevents it from reflecting upon its own sociological conditions of actuality. This ignorance, which is both cause and effect of the organization and investment of philosophical desire, causes philosopher

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Moser, Walter. "Le prince, le philosophe et la femme-statue : une lecture de "La dispute"." Études littéraires 24, no. 1 (2005): 63–80. http://dx.doi.org/10.7202/500957ar.

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Cette lecture insère le texte de Marivaux dans une série de réappropriations du mythe de Pygmalion par divers auteurs des Lumières. Il s'agit chaque fois d'une mise en discours expérimentale de la question de l'origine, du passage de la nature à la culture. La version théâtrale de Marivaux a ceci de particulier que sa fictionalité déclarée et sa structure du double registre dramatique nous permettent de lire les enjeux de pouvoir sous-jacents et le statut problématique des concepts fondateurs de l'expérimentation. On fait appel à la notion derridienne de supplémentarité pour déplacer la questi

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Chrostowska, S. D. "Stanislaw Brzozowski, Philosopher of History, Myth, and Will." New Literary History 36, no. 4 (2005): 521–42. http://dx.doi.org/10.1353/nlh.2006.0002.

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Mourier, Anne-Isabelle. "Le petit prince de Saint-Exupéry : du conte au mythe." Études littéraires 33, no. 2 (2005): 43–54. http://dx.doi.org/10.7202/501292ar.

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Dans Le petit prince, l'écriture de l'âme mue le testament spirituel en parole sacrée. Par la fermeté de sa construction à l'image d'un scénario initiatique, par la qualité de son horizon métaphysique, le récit prend la forme d'une quête et véhicule une mémoire, une morale, une formation. La force du message humaniste charrié par le conte érige ainsi le mythe. Si Le petit prince semble inviter à la magie du merveilleux, cheminer avec lui impose la gravité et la profondeur du conte philosophique, et conduit ainsi à une permanente tentative de compréhension du mystère de notre existence.

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Moatti, Claudia. "L'e-story ou le nouveau mythe hollywoodien." Annales. Histoire, Sciences Sociales 70, no. 02 (2015): 327–32. http://dx.doi.org/10.1353/ahs.2015.0055.

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Résumé The History Manifesto de David Armitage et Jo Guldi suscite un vaste débat aux États-Unis. Nous le critiquons sous trois aspects : leur postulat d’une « crise morale » de l’histoire – qui ne repose sur aucune analyse des attentes de notre époque en termes de savoir et de quête de sens ; leur idéologie technologique, qui sous-tend la proposition de revenir à la longue durée et aux grandes synthèses grâce à la quantité de sources mises à la disposition des chercheurs par la numérisation ; leur conception de l’utilité de l’histoire qui traduit une confusion problématique entre la vulgarisa

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Benoist, Jocelyn. "Le mythe de l'usage." Les Études philosophiques 94, no. 3 (2010): 417. http://dx.doi.org/10.3917/leph.103.0417.

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