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....

"Philosophy Beside Itself " was first published in 1986. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions. The writings of French philosopher Jacques Derrida have been the single most powerful influence on critical theory and practice in the United States over the past decade. But with few exceptions American philosophers have taken little or no interest in Derrida's work, and the task of reception, translation, and commentary has been left to literary critics. As a result, Derrida has appeared as a figure already defined by essentially literary critical activities and interests. Stephen Melville's aim in "Philosophy Beside Itself " is to insist upon and clarify the distinctions between philosophy and criticism. He argues that until we grasp Derrida's philosophical project as such, we remain fundamentally unable to see his significance for criticism. In terms derived from Stanley Cavell's writings on modernism, Melville develops a case for Derrida as a modernist philosopher, working at once within and against that tradition and discipline. Melville first places Derrida in a Hegelian context, the structure of which he explores by examining the work of Heidegger, Lacan, and Bataille. With this foundation, he is able to reappraise the project of deconstructive criticism as developed in Paul de Man's "Blindness and Insight "and further articulated by other Yale critics. Central to this critique is the ambivalent relationship between deconstructive criticism and Lacanian psychoanalysis. Criticism--radical self-criticism--is a central means through which the difficult facts of human community come to recognition, and Melville argues for criticism as an activity intimately bound to the ways in which we do and do not belong in time and in community. Derrida's achievement has been to find a new and necessary way to assert that the task of philosophy is criticism; the task of literary criticism is to assume the burden of that achievement. Stephen Melville is an assistant professor of English at Syracuse University, and Donald Marshall is a professor of English at the University of Iowa.