Dominique Janicaud

This book may not turn you into a great philosopher in thirty days, but it will show you how to think philosophically. Dominique Janicaud shows that philosophy doesn't have to be intimidating. It can even be fun. He invites the reader to consider some of the big questions and to develop the critical, inquiring attitude that characterizes all good philosophy.

Philosophy in 30 Days

Jean-Fran?cois Matt?ei

"Philosophy has come to an end" claimed Heidegger in the final posthumous interview he granted to Der Spiegel. The goal of Janicaud's chapters ("Overcoming Metaphysics?," "Heideggeriana," "Metamorphosis of the Undecidable," and the dialogue "Heidegger in New York") first of all is to clarify the project of "overcoming" metaphysics, a project that Heidegger himself recognized as open to innumerable misunderstandings. Is it really possible to surmount metaphysics, not by transgressing it, but by means of a patient elucidation of its key concepts? In the effort to underscore the originality of his own enterprise, doesn't Heidegger tend to project too harsh a dichotomy between the forgetfulness of Being and its authentic recollection? By raising these questions, Janicaud suggests that Heidegger himself does not elude the objections that he directs toward the great metaphysical thinkers. The final recourse to dialogue in the midst of twentieth-century New York - a landscape intentionally "different" from one expectedly Heideggerian - intends to hint at another possibility than the indefinite deconstruction of metaphysical texts. It suggests new ways for thoughtful meditation and a new cast for action. At the center of the book, Mattei evokes the "Heideggerian Chiasmus or the Setting-apart of Philosophy." Through an inquiry into the major Heideggerian texts produced between 1935 and 1969 and inspired by Holderlin's poetry, Mattei gradually detects the cosmic figure of the Geviert, the initial Fourfold where "earth and sky, the divine ones and the mortals" gather. Such a community, whose meaning Heidegger is the only one to decipher in our times, silently conforms to what is truly the archaic path to philosophy. The cosmic game of the Geviert also evokes, for Heidegger, the path of the Tao in the Chinese tradition. In this epoch characterized by the destruction of ontology, the two paths in which East and West meet may grant us moderns the hope one day of "dwelling" in the world.

Heidegger from Metaphysics to Thought

A primer on western philosophy by the late French philosopher and University of Nice professor covers a wide range of thinkers and topics from Plato and Aristotle to the existence of God and the question of freedom.

A Beginner's Guide to Philosophy

Dominique Janicaud claimed that every French intellectual movement—from existentialism to psychoanalysis—was influenced by Martin Heidegger. This translation of Janicaud’s landmark work, Heidegger en France, details Heidegger’s reception in philosophy and other humanistic and social science disciplines. Interviews with key French thinkers such as Françoise Dastur, Jacques Derrida, Éliane Escoubas, Jean Greisch, Philippe Lacoue-Labarthe, Jean-Luc Marion, and Jean-Luc Nancy are included and provide further reflection on Heidegger’s relationship to French philosophy. An intellectual undertaking of authoritative scope, this work furnishes a thorough history of the French reception of Heidegger’s thought.

Heidegger in France

This book follows up the developments inphenomenology discussed in Phenomenology andthe "Theological Turn": The French Debate, attempting toestablish what potentialities in the phenomenologicalmethod exist at present.

After the French Debate

Phenomenology Wide Open

Jean-Luc Marion

Michel Henry

Jean-François Courtine

Jean-Louis Chretien

This volume covers the debate over Janicaud's critique of the "Theological Turn" of French Phenomenology. Janicaud argues that theologically oriented philosophers have subverted the orientation of phenomenology, whereas his critics give phenomenological credentials to a religious experience.

The French Debate

Phenomenology and the "theological Turn"

Un hasard malicieux a fait paraître Totalité et infini en 1961, l'année de la mort de Merleau-Ponty. On se rend maintenant compte que le livre de Lévinas était le signe avant-coureur d'un tournant de la phénoménologie française. Alors que la compréhension de l'être-au-monde chez Sartre et Merleau-Ponty excluait tout recours à une transcendance de type idéaliste ou métaphysique, une orientation toute différente s'est peu à peu affirmée. Se tournant vers " l'inapparent ", la phénoménologie s'est mise en quête d'une manifestation originaire ou de la révélation de l'Autre comme tel, jusqu'à se faire la servante d'un discours plus ou moins explicitement théologique. Le présent essai entend mettre en question les présupposés méthodologiques de ce tournant. A quel prix cette mutation s'est-elle opérée ? Quels en sont les enjeux et les limites ? Une pensée attentive à toutes les facettes de la phénoménologie ne réserve-t-elle pas d'autres possibles ? Faisant suite au vif débat qu'a suscité la première édition de ce livre, Dominique Janicaud a publié dans la même collection : La phénoménologie éclatée (1998).

Le tournant théologique de la phénoménologie française

On the Human Condition is an invigorating and fascinating exploration of where the idea of the human stands today.

Dominique Janicaud

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