This is a thorough and balanced guide to modern French philosophical thought, providing lucid, authoritative accounts of famous philosophers whilst also highlighting lesser-known figures. Author Robert Wicks introduces the major works of each philosopher, explaining their impact on their peers and on the wider world. Covering such major movements as Existentialism, Surrealism, Structuralism and Postmodernism, this handbook is a useful resource for Francophiles, students of philosophy and all those interested in the intellectual landscape of 20th- and 21st-century France. The book includes detailed coverage of such philosophers as Henri Bergson, Beauvoir, Sarte, Camus, Barthes, Derrida, Foucault, Deleuze and Levi-Strauss, among others.

An international journal of general philosophy.

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1908 edition. Excerpt: ...assigned to history while the divine will go to faith. Q. Must we not, therefore, distinguish two Christs, two Churches, etc.? A. Yes. We have that distinction, so current among the Modernists, between the Christ of history and the Christ of faith, between the Church of history and the Church of faith, between the Sacraments of history and the Sacraments of faith, and so on. Q. In regard to that human element, which alone Agnosticism allows us to retain for historical work, what does the second philosophical principle, or the principle of transfiguration, teach the Modernist? A. We find that the human element itself, which the historian has to work on, as it appears in the documents, has been by faith transfigured; that is to say, raised above its historical conditions. Q. According to this principle of transfiguration, what second law governs Modernist history? A. It becomes necessary to eliminate also the accretions which faith has added, to assign them to faith itself, and to the history of faith. Q. Consequently, what must the Modernist historian eliminate from the history of Jesus Christ? A. When treating of Christ, the historian must set aside all that surpasses man in his natural condition, either according to the psychological conception of him, or according to the place and period of his existence. Q. What third law does the Modernist derive from the philosophical principle of disfiguration? A. By virtue of the third principle, even those things which are not outside the sphere of history they pass through the crucible, excluding from history and relegating to faith everything which, in their judgment, is not in harmony with what they call the logic of facts, and in character with the persons of whom they are predicted. Q....

Explores the concept of historical intermittency in 5 recent French philosophers. Andrew Gibson engages with five recent and contemporary French philosophers, Badiou, Jambet, Lardreau, Francoise Proust and Ranciere, who each produce a post-Hegelian philosophy of history founded on an assertion of the intermittency of historical value. Gibson explores this `anti-schematics of historical reason' and its implication for politics, ethics and aesthetics in a wide range of modern intellectual contexts, finding its necessary complement and most powerful expression in a wealth of modern art, chiefly modern literature. The result is a sustained reflection on the possible character of a contemporary philosophy of history and an important contribution to our knowledge of contemporary French philosophy.