TRANSLATED WITH AN INTRODUCTION BY KARSTEN HARRIES THE following is a translation of Martin Heidegger, Die Selbstbehauptung der deutschen Universität. Rede, gehalten bei der feierlichen Übernahme des Rektorats der Universität Freiburg i. Br. am 27. 5. 1933 and Das Rektorat 1933/34. Tatsachen und Gedanken. The former was first published by Korn Verlag, Breslau, in 1933. It was republished in 1983, together with Heidegger's later remarks on his rectorate, by Vittorio Klostermann in Frankfurt am Main.

I am trying...to go back through all those places where I was exiled-enclosed so he could constitute his there. To read his text to try to take back from it what he took from me irrecoverably...I am trying to re-discover the possibility of a relation to air. Don’t I need one, well before starting to speak?

Responding to Jacques Derrida's vision for what a "new" humanities should strive toward, Peter Trifonas and Michael Peters gather together in a single volume original essays by major scholars in the humanities today. Using Derrida's seven programmatic theses as a springboard, the contributors aim to reimagine, as Derrida did, the tasks for the new humanities in such areas as history of literature, history of democracy, history of profession, idea of sovereignty, and history of man.

"In this densely imbricated volume Derrida pursues his devoted, relentless dismantling of the philosophical tradition, the tradition of Plato, Kant, Hegel, Nietzsche, Husserl, Heidegger--each dealt with in one or more of the essays. There are essays too on linguistics (Saussure, Benveniste, Austin) and on the nature of metaphor ("White Mythology"), the latter with important implications for literary theory. Derrida is fully in control of a dazzling stylistic register in this book--a source of true illumination for those prepared to follow his (...) arduous path. Bass is a superb translator and annotator. His notes on the multilingual allusions and puns are a great service."--Alexander Gelley, Library Journal. (shrink)

Cette communication proposee a un colloque franco-Americain est l'analyse de la situation philosophique francaise actuelle. Apres quelques considerations sur la signification politique et historique d'un colloque international de philosophie, L'auteur pose la question de l'homme et de ses fins (au sens a bigu de mort et de finalite), Telle qu'elle fascine la philosophie francaise aujourd'hui. Pour comprendre en quels termes se pose aujourd'hui cette question en france, Il faut tenir compte de la lecture qui a ete faite par les deux (...) dernieres generations de kant, Hegel, Husserl et heidegger. A un premier niveau, Cette lecture a meconnu, De maniere tres significative, La critique de l'anthropologisme, Sinon de l'humanisme, Qui est a l'oeuvre chez ces quatre philosophes. Les principaux arguments de cette critique sont reconstitues au cours d'une premiere etape. Mais a un deuxieme niveau, Il apparait qu'un humanisme profond soutient cette critique. Demonstration en est faite, Avec une attention particuliere en ce qui concerne heidegger, Dont la situation est plus difficile et plus decisive. C'est cette dermiere analyse qui est presupposee par toute la critique de l'humanisme qui domine aujourd'hui en france. (shrink)

This book takes as a premise that Derrida is a profound educational thinker, who from the very beginning concerned himself with questions of pedagogy.

In this article I discuss Wittgenstein's view of what is involved in understanding other cultures. I show that he is not committed to cultural relativism, as some of his critics argue. As he sees it, the real differences between cultures do not involve any fundamental conceptual, epistemic or other barriers that would make it impossible for us to understand and criticise other cultures. Shared forms of life and man's natural history provide a foothold for us when we attempt to understand (...) other cultures. (shrink)

Clarifies why Wittgenstein’s philosophy has profound implications for the humanities and human sciences. It sketches the gradual growth, from the Renaissance until the early twentieth century, of awareness of the distinctive nature of the understanding involved in the study of mankind as social, historical, and cultural beings. It explains the weaknesses of the traditional objections to methodological monism and argues that Wittgenstein’s philosophy of language and his philosophy of mind and action make a unique and powerful contribution to methodological pluralism (...) and to the autonomy of humanistic understanding. (shrink)