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"What is literature?" and other essays

Cambridge: Harvard University Press (1988)

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  1. Sarcasm and Taboo in the Moroccan Mediascape after the February 20 Movement.Abdelmjid Kettioui - 2020 - Journal of African Cultural Studies 1:19.
    This article aims to conceptualize the interplay between sarcasm, scatology and writing in Darija (Moroccan Arabic or Al-Maghribia) on the web in a post-uprising era. It focuses on the new Darijophone prose that emerged after 20 February 2011 protests in Goud and The Newزحيليكر‎ (The New Bumpkin). Originating with absurdist February 20 movement founder member, Mohammed Sokrat, this writing genre is realist, vulgar, profane, taboo-breaking, and borrows from the toilet space to poke fun at the schizophrenia, herd mentality and populism (...)
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  • Victims, Power and Intellectuals: Laruelle and Sartre.Constance L. Mui & Julien S. Murphy - 2017 - Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 19 (2):35-56.
    In two recent works, Intellectuals and Power and General Theory of Victims, François Laruelle offers a critique of the public intellectual, including Jean-Paul Sartre, claiming such intellectuals have a disregard for victims of crimes against humanity. Laruelle insists that the victim has been left out of philosophy and displaced by an abstract pursuit of justice. He offers a non- philosophical approach that reverses the victim/intellectual dyad and calls for compassionate insurrection. In this paper, we probe Laruelle's critique of the committed (...)
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  • Sartre and Ricoeur on Productive Imagination.Lior Levy - 2014 - Southern Journal of Philosophy 52 (1):43-60.
    Commenting on Jean-Paul Sartre's theory of imagination, Paul Ricoeur argues that Sartre fails to address the productive nature of imaginative acts. According to Ricoeur, Sartre's examples show that he thinks of imagination in mimetic terms, neglecting its innovative and creative dimensions. Imagination, Ricoeur continues, manifests itself most clearly in fiction, wherein new meaning is created. By using fiction as the paradigm of imaginative activity, Ricoeur is able to argue against Sartre that the essence of imagination lies not in its ability (...)
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  • Depiction and plastic perception. A critique of Husserl’s theory of picture consciousness.Christian Lotz - 2007 - Continental Philosophy Review 40 (2):171-185.
    In this paper, I will present an argument against Husserl’s analysis of picture consciousness. Husserl’s analysis of picture consciousness (as it can be found primarily in the recently translated volume Husserliana 23) moves from a theory of depiction in general to a theory of perceptual imagination. Though, I think that Husserl’s thesis that picture consciousness is different from depictive and linguistic consciousness is legitimate, and that Husserl’s phenomenology avoids the errors of linguistic theories, such as Goodman’s, I submit that his (...)
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  • Some Notes (with Badiou and Žižek) on Event/Truth/Subject/Militant Community in Jean-Paul Sartre's Political Thought.Erik M. Vogt - 2015 - Labyrinth: An International Journal for Philosophy, Value Theory and Sociocultural Hermeneutics 17 (2):19-38.
    The main object of this paper is to examine the new philosophical frame proposed by Alain Badiou and Slavoj Žižek and to show that it implies some traces of Sartre's philosophical and political heritage. According the project of Alain Badiou and Slavoj Žižek one should no longer accept today's constellation of freedom, particularistic truth and democracy, but to inscribe the issues of freedom and universal truth into a political project that attempts to re-activate a thinking of revolution. Their thinking consists (...)
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  • Between the community and the text (french philosophy, politics, and the figure of the intellectual — from Sartre to foucault).Marek Kwiek - unknown
    What I am trying to do in the present text is to draw a sketch of postwar French philosophy from the perspective of the question of relations between philosophy and politics. I am showing a distinction between the community and the text that is present in this philosophy from Sartre to Barthes to Foucault and beyond. The general passage from the community-oriented philosophy to the text-oriented philosophy took place in the sixties, following the books by Georges Bataille, Gilles Deleuze, and (...)
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  • New Pathways for Rethinking Literary Studies in the 21st Century.Sylvie André - 2011 - Diogenes 58 (1-2):75-87.
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