Contenu du sommaire : Le mal et le pardon

Abstract: We propose in this study to reinterpret the dialectic of « Evil and its Forgiveness » in Phenomenology of Spirit. This dialectic constitutes the speculative accomplishment of « recognition » in Hegel's philosophy as it deploys what we could here name a « grammar of reconciliation ». We will thus show in which manner this dialectic opens to the space of an infinite differential between the « acting consciousness » and the « judging consciousness » and thus that the reconciliation here deployed by Hegel marks a differing and differentiating discontinuity where is always maintained a distance between avowal and forgiveness. We will see, in this manner, that what Hegel calls the « reconciliation » between « acting » and « judging » far from confounding avowal and forgiveness situates the impossibility of inscribing the avowal of evil in a teleology of forgiveness or inversely of making of forgiveness the negation of the avowed evil.

Abstract: In the Star of Redemption of Franz Rosenzweig the forgiveness ist not really originary. The dispatching or distribution model who rules a multiplicity of « systematic » relations in the Star is the triplicity Creation/Revelation/Redemption. Thus the question is: is forgiveness a human affair or a divine favor ? Is it practicable in the community or is it a matter of intersubjectivity ? The themes of time, love, forgiveness and otherness are central in this reflexion.

Abstract: Among the various efforts to clarify the possibility and meaning of forgiveness, one of the most original, and one of the first writings on the question of forgiveness after the Holocaust, was Vladimir Jankélévitch's Forgiveness. In this article, I propose to delineate what is unique and significant with the conception of forgiveness in Jankélévitch, which implies a rejection of the two paradigmatic forms of forgiveness : theological forgiveness and secular forgiveness. Forgiving the unforgivable transforms the capactities of human existence : the one who forgives becomes inhuman, an unheimlich presence among men.

Abstract: The divergence between Vladimir Jankélévitch and Jacques Derrida on forgiveness touches on a fundamental question : that of the unforgivable. But this divergence, in principle, has nothing of the status of an opposition between two heterogeneous doctrines, two schools, and even less between two traditions. We attempt to show in this article that Derrida cannot break with the condition, albeit minimal, of an ethics which is yet hyperbolical, without calling forgiveness itself into question. It might have been better to leave behind a hyperbolical ethics of forgiveness, to move towards something else, perhaps an ethics without forgiveness, if of course there is such a thing.

Abstract: This paper will examine Dilthey's contribution to defining the main elements of a historical concept of time. In the framework of his attempt to lay the philosophical foundations of the human sciences, Dilthey aims to reclaim the reality of time against its transcendental idealization by returning it to its origins in psychic life. However, the psychological focus of the Diltheyian conception of time prevents it from accessing a time concept properly suited to history. On the other hand, by approaching time from the perspective of the present and on the basis of modern anthropology, Dilthey indicates possible pathways for achieving a proper historical concept of time.

Abstract: By showing the importance of the metaphysics of the beauty in Gadamer's interpretation of Plato, this paper argues that Gadamer does not interpret Plato only in non-metaphysical terms, contrary to what is often suggested. This is why one has to reconsider the relation between Gadamer's hermeneutics and Plato's metaphysic, and even the metaphysical tradition in general. We think that if Gadamer discredits a certain aspect of the classical metaphysics, at the same time he is able to reveal a more positive aspect of it.

Abstract: In the post-war years, for a time, Simone Weil became a strong reference. Albert Camus himself welcomed her strength and relevance. Levinas too got involved with the publication of a brief but resounding article. He reminds of Simone Weil's thinking as a whole, however only on the basis of her reading of the Bible, which sheds some light on her violent and unfair portrayal of the biblical Judaism. Levinas's critique doesn't prevent his admiration. Moreover, the study is not the last word of the dialogue between the two philosophers.

Abstract: A careful observation of what happens at the base of a tree with rings, between trunk and roots, allows to meditate about the relationship between unity and plurality, complexity and invisibility. However, this reading provides not only the opportunity for a phenomenological approach between botany and philosophy. It raises questions about what goes beyond the only phenomenology and, perhaps, moves it in a way of thinking which is reminiscent of the theme of the tree of knowledge in the early chapters of Genesis.