Este artigo pretende restituir a leitura que Heidegger e Sartre realizam da filosofia de Descartes, desvelando, a partir disso, as diferentes posições interpretativas que ambos os filósofos tomam em relação ao pensamento cartesiano. Observar-se-á que o tratamento dado por Heidegger à metafísica cartesiana explicita um anti-humanismo contrário ao humanismo sartreano. A partir dessa diferença, seremos capazes de assinalar um distanciamento teórico entre Heidegger e Sartre, distanciamento que poderá revelar, por conseguinte, a maneira peculiar pela qual Sartre opera com os conceitos (...) hedeggerianos em L’être et le néant. Palavras-chave: humanismo; anti-humanismo; fenomenologia; liberdade; metafísica.: This article aims to replace the Hedeigger’s and Sartre’s read from Descarte’s philosophy unveiling, from that, the different interpretive positions that both philosophers take in relation to the Cartesian thought. We will observe that the treatment given by Heidegger to the Cartesian metaphysics reveals an anti-humanism contrary from Sartre’s humanism. From this difference, we will be able to point out a theoretical detachment between Heidegger and Sartre, detachment that may reveal, meanwhile, the peculiar way by which Sartre deals with the Heidegger’s concepts in L’être et le néant. Keywords: humanism; anti-humanism; phenomenology; freedom; metaphysics. (shrink)

The Heidegger–Deleuze relationship has attracted significant attention of late. This paper contributes to this line of research by examining Deleuze’s claim, recently reiterated and developed by Philip Tonner, that Heidegger offers a univocal conception of Being where there is one sense of Being that is said throughout all entities. Although these authors maintain that this claim holds across Heidegger’s oeuvre, I purposefully adopt a conservative hermeneutical strategy that focuses on two writings from the 1927–1928 period—Being and Time and the following (...) year’s lecture course translated as The Metaphysical Foundations of Logic—and emphasize the lesson of the ontological difference that Being is always the Being of an entity, to argue that with regards to these texts, at least, an alternative equivocal interpretation is possible in which Being is always said differently. The conclusion draws out the implications of this for the relationship between Heidegger’s fundamental ontology and Deleuze’s differential ontology. (shrink)

This article addresses the question whether skiing as a nature sport enables practitioners to develop a rapport with nature, or rather estranges and insulates them from their mountainous ambiance. To address this question, I analyse a recent skiing movie from a psychoanalytical perspective and from a neuro-scientific perspective. I conclude that Jean-Paul Sartre’s classical but egocentric account of his skiing experiences disavows the technicity involved in contemporary skiing as a sportive practice for the affluent masses, which actually represents an urbanisation (...) of the sublime, symptomatic for the current era. (shrink)

No núcleo da leitura efetuada por Emmanuel Lévinas do projeto de uma "ontologia fundamental", concretizado por Martin Heidegger em Ser e Tempo , encontramos uma severa crítica à noção de "compreensão do ser". Lévinas não considera essa expressão senão o solo de uma filosofia sobremaneira incapaz de dimensionar a questão do outro. O objetivo deste artigo é, com base em reflexões de Heidegger acerca da expressão "sentido do ser" - reunidas em diversas passagens de seus Contributos à filosofia -, analisar (...) a pertinência e os limites dessa crítica levinasiana, estabelecendo, com isso, alguns elementos sobre o quais se pode fundar um debate, que historicamente nunca existiu, entre Lévinas e o segundo Heidegger.The most important aspect of the reception of Martin Heidegger's project of a "fundamental ontology", which can be found in Being and Time , by Emmanuel Lévinas lays in the critique of the concept of "comprehension of being". This expression is for Lévinas nothing else but a cornerstone of a philosophy which cannot deal adequately with the question of the other. The aim of this article is to estimate properly the relevance as well as the limits this critique by the means of the interpretation of some passages of Heidegger's Contributions to Philosophy which handle with the concept of "comprehension of being" By showing this we hope to identify elements which could consolidate a philosophical debate - which historically never took place - between Lévinas and the later Heidegger. (shrink)

A história intelectual do século XX tem sido escrita ao longo de um cenário que vê, na morte de Merleau-Ponty em 1961, a linha de divisória entre uma geração existencial e fenomenológica e o evento do estruturalismo imediatamente subsequente. A publicação das notas de leitura de Merleau-Ponty sobre o texto A origem da geometria, de Edmund Husserl, tem mostrado quão frágeis são os alicerces desta leitura simplificadora. Na verdade, enquanto a tradução e introdução de Derrida ao texto de Husserl, de (...) 1962, tornavam-se um texto fundamentador para a geração estruturalista, introduzindo uma reflexão sobre a historicidade e a materialidade da idealidade, foi apenas em 1998, com a publicação das notas da conferência de Merleau-Ponty no Collège de France, em 1959, sobre o mesmo tópico, que se tornou claro quão próximo está o primeiro Derrida do último Merleau-Ponty. Assim como Derrida, Merleau-Ponty identificou, na tensão husserliana entre arqueologia e teleologia, o problema básico da fenomenologia, introduzindo a questão da história e a do meio de transmissão cultural. Comparar tais leituras em seu contexto específico não apenas permite um retrato mais complexo dos debates intelectuais da época, mas também mostra como, com a interpretação de Merleau-Ponty sobre A origem da geometria, a "diferença" de Derrida antecede-se e admite outra genealogia. (shrink)

Résumé Aux années soixante-dix, Roland Barthes désigne le Zen japonais par « L’empire des signes », alors que la culture chinoise par la « fadeur des signes ». François Jullien reprend ultérieurement l’idée de la « fadeur » au niveau de son sens « non dualiste » dans le cadre de la philosophie comparée. Depuis les courants poststructuraliste et déconstructionniste, de plus en plus de recherches sémiotiques et philosophiques portent sur l’étude bouddhique, dont le point nodal se situe alors dans (...) un parallélisme au bénéfice des échanges interculturels. En vue d’une déspécialisation du jargon propre à chaque domaine, il semble impératif de mettre en relation les concepts de base en commun. Pour mettre en évidence l’apport de l’étude terminologique et méthodologique, cet article commence par les travaux philologiques sur la « traduction » des textes bouddhiques. Ensuite, la discussion se concentre sur la « dualité » à partir de la « réception » de l’exégétique saussurienne. Il s’agit concrètement d’une étude embryonnaire sur le terme propre couple « signifiant/signifié »: l’exégétique saussurienne s’est répandue efficacement en Chine grâce aux emprunts à la terminologie bouddhique, ce qui offrirait une perspective positive vis-à-vis du dialogue interculturel. En même temps, il serait aussi possible de traduire les termes bouddhiques par le biais sémiotique en regard d’une osmose transdisciplinaire. (shrink)

This article is concerned with the question of the relative priority between political and social ontology within left-Heideggerianism, a tradition recently reconstructed by Oliver Marchart. Although the title seems to imply that this question is an open and live one within left-Heideggerianism – that the two paths at the crossroads have been clearly delineated when, in fact, the current predicament of left-Heideggerianism resembles more a one-way street – this is somewhat misleading: the identification of left-Heideggerianism with a post-foundationalist political ontology (...) that enjoys systematic priority over the social has contributed to the suppression of the question of the Being of the social and, therefore, prevented a critical re-examination of its relationship to the political. The aim of this article is both modest and ambitious: modest, in that it merely seeks to pose and motivate the question of the social within left-Heideggerianism both at an exegetical and at a systematic level; ambiti... (shrink)