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From his earliest writings onwards, Hughes has shown a deep aversion for language or what could be called dead language, which he associates with sight. He valorises instead sound, music, animal cries, and silence. The world, for him, is what emerges from the meeting between earth and words when these words are animated by an elemental force like the poetic imagination.
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In his work, George Bataille aims to uncover the part of human experience which escapes rational discourse. To achieve this, he establishes a subversive form of writing which plays with the conceptual language of philosophical knowledge to better reveal its limits. Central to this approach is the consideration of words as victims of a « sacrifice » which seeks to destroy their original meaning in order to free a hidden and evocative violence which enables the subject to establish a different rapport with the world.
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After the Lettre de Lord Chandos, was Hofmannsthal going to join Fritz Mauthner’s « linguistic scepticism » ? It was the regeneration rather than deconstruction of literary language that he aspired to, aligning himself with non-verbal arts. His fascination with pantomime, prefiguring theatrical dance, led him to collaborate closely with Grete Wiesenthal. In Amour et Psyché, the co-ordination of expressive movements with a language beyond words attained perfection.
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This article addresses philosophy of religion from the perspective of the structure of religious consciousness, of the kind which governs the Philosophie des religions by Nae Ionescu, leader of a productive Romanian school of thought from the interwar period. It deals with the receptive character of consciousness which lies at the heart of knowledge, conceived of as the partial reflection of a totality. This structure consists of a thought which synthesis the entire meaning of religion.
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In the wake of Philippe Muray’s Essais, this article returns to the generalised semantic slippage affecting contemporary society as a whole which is making both reality, and original and free speech, disappear.
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This article traces Cioran’s literary itinerary from his Romanian beginnings characterised by philosophical lyricism, through his definitive adoption of the French language, up to his elaboration of a style of thinking and writing borrowed from the French moralists. Tempted by the mysticism of silence and marked by sceptical wisdom, he nevertheless remains faithful to the therapeutic benefits of language.
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Colette is known for writing about love, but it is not her only concern. She questions herself about the passing of time, ageing, and death. She is unable to resign herself to this fate, experienced as a source of anguish. Our analysis studies the literary figures which testify to this, with reference to the work of Gilbert Durand, notably Les Structures anthropologiques de l’imaginaire.
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Words are tools which depend on social, spatio-temporal, and linguistic environments, have a history, and produce psychological, political, and paradigmatic effects. The stakes implicit in their conservation and classification are high and, despite modernday technology and the primacy of the image, they remain, as Descartes would have it, the mark of humanity.
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The educational benefits of foreign words are not immediately obvious. However, as Hegel shows, the study of a foreign language allows us to increase our understanding of concepts and deepen our knowledge of things by encouraging us to reflect on our own language. The difference between languages should not be seen as an insurmountable obstacle. Humboldt’s comparative linguistics provides us with the tools to conceive of a pedagogy of languages.
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This article explores the different interpretations given to Nietzsche’s madness. Certain critics consider it as a sign of defeat : the proof of Nietzsche’s inability to realise the model of the superman, and complete his project of entirely re-evaluating the value-system ; others see in it the supreme and ironic victory of a Nietzsche choosing the strangest and most impenetrable of masks at the instant he abandons philosophy.
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This article presents some thoughts on words, with reference to the works of Joseph Joubert, René Daumal, Cecília Meireles and Clément Rosset.
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The paper discusses methodological and ethical challenges of oral history projects that address experiences of systematic violence. I offer a discussion of the relationship between individual remembering and social discourses about the past, interrogating how this relationship affects the representation of gendered experiences in the Soviet partisan movement during World War II. Utilizing theoretical and methodological approaches to oral history, especially of feminist scholarship, I explore how repercussions of Soviet discourses, namely of restrictions to public and private communication, play out in the construction of portrayals of the past in qualitative interviews.
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