Category Archives: Сергей Ермаков

Sergey Ermakov. Messianism: an Essay of Non-Appropriative Reading. Review of the book: Agamben G. Il tempo che resta. Un commento alla “Lettera ai romani”. Torino: Bollati Boringhieri, 2000 (Saggi. Storia, filosofia e scienze sociali) (Russian translation by Sergey Ermakov: Agamben G. Il tempo che resta. Un commento alla “Lettera ai romani”. Moscow: Novoe Literaturnoe Obozrenie, 2018 (Intellectual History)). Vol. 4. No. 1. 2019

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Sylvain Lazarus. Can Politics be Thought in Interiority? Vol. 4. No. 1. 2019

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Can Politics be Thought in Interiority?
Title in the language of publication: Можно ли мыслить политику в интериорности?
Author:
Sylvain Lazarus
(b. in 1943) Political theoretician and activist, former professor of social sciences in the University of Paris–VIII (Vincennes — Saint-Denis), one of the leaders of the Maoist “Union of Communists of France Marxist-Leninist”, subsequently one of the leaders of the group “Political organization” founded in 1985 by him together with Alain Badiou and Natacha Michel.
Translated from French: 
Sergey Ermakov
Associate Research Fellow at the Sociological institute of the Federal Center of Theoretical and Applied Sociology of the Russian Academy of Sciences.
Address: 25/14 7-ya Krasnoarmeyskaya str., St. Petersburg 190005, Russia.
Issue:
P. 73–104.
Language: Russian
Document type: Research Article (translation)
DOI https://doi.org/10.31119/essephts.2019.4.1.3
 
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Abstract

Since the beginning of 1980-s, in the range of works later collected in one volume “Intelligence of politics” (2013) Lazarus develops his own theory, which might be considered at once both as one of radical versions of post-Marxism and as a principally new mode of thinking the politics in general, which is understood as a thought sui generis, irreducible to the universitarian political studies and political philosophy. For this aim, he undertakes a radical rereading of Lenin, Marx, Saint-Just and Mao and designs his proper unstandardized categorial apparatus. The latter may look extremely abstract for an unprepared reader, but it is linked closely 1) to the most actual French agenda of the time; 2) to the huge number of field studies performed by Lazarus, consisting of thousands of interviews with workers and trade union members. The Lazarus’ thought of 1980–90-s, appearing something like a bridge between the universitarian discourse on politics and the activist thought, have influenced much Alain Badiou’s thought about politics and remains very actual in the present situation where the balance between the universitarian the activist thought is completely broken to the favor of the university side.

The text, proposed to the reader, “Can Politics be Thought in Interiority?” (1985) is one of author’s manifest, where he for the first time introduces many of his basic categories (he will apply them in his works for the further 25 years, including his fundamental book, “Anthropology of the Name” (1996), as well as demonstrates new clues to the reading of the basic texts of revolutionary and leftist tradition and demarcates his way of thinking politics from the others. One of the most important Lazarus’ achievements is “dehistorization” of politics, meaning drawing out the thought about it from the dominance of historical thought (as a result, the politics is interpreted as a singular self-substantiating act, not as a consequence of its historical and sociological prerequisites). Some outcomes of his analyses — discovering a new relationship between the state and economics in parliamentary systems, where the programmatic politics has vanished, or reassessment of the role of people and a new understanding of the term “democracy” — will become a commonplace among multiple universitary leftists only after approximately 20 years.

Keywords

Politics-as-thought, post-Marxism, post-Leninism, post-Maoism, political subjectivity, dehistorization of politics, singularization of politics.

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References 

Lazarus S. (1996) Anthropologie du nom. Paris: Seuil.

Lazarus S. (1997) “C’est de la confusion de l’histoire et de la politique que le négationnisme prend son effet”. Parole à la bouche du présent. Le négationnisme, histoire ou politique (sous la dir. de N. Michel). Marseille: Al Dante. P. 85–98.

Lazarus S. (2013) L’intelligence de la politique (éd., préf. de N. Michel). Marseille: Al Dante.

Lazarus S. (2017) “Lénine et le temps” (fragments). Sinij divan. Filosofsko-teoreticheskij zhurnal. № 22 [Blue couch. Philosophical-theoretical magazine. No. 22]: 24–45. (in Russian).

Marx K., Engels F. (1955) “Manifest der Kommunistischen Partei”. Marx K., Engels F. Sochineniya. 2-e izd. V 50 t. T. 4 [Works. 2 ed. In 50 vol. Vol. 4]. Moscow: Izdatel’stvo politicheskoi literatury: 419–459. (in Russian).

Sandevince P. (1981) Notes sur le post-léninisme. Paris: Éditions Potemkine.

Zedong M. (1967) Izbrannye proizvedeniya: v 5 t. T. 1 [Selected works. In 5 vol. Vol. 1]. Peking: Izdatel’stvo literatury na inostrannyh yazykah. (in Russian).

Zedong M. (1969) Izbrannye proizvedeniya: v 5 t. T. 4 [Selected works. In 5 vol. Vol. 4]. Peking: Izdatel’stvo literatury na inostrannyh yazykah. (in Russian).

Zedong M. (1977) Izbrannye proizvedeniya: v 5 t. T. 5 [Selected works. In 5 vol. Vol. 5]. Peking: Izdatel’stvo literatury na inostrannyh yazykah. (in Russian).

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© Sylvain Lazarus, 2019  © Sergey Ermakov, transl., 2019

Nicole Loraux. The soul of the city. Vol. 3. No. 2. 2018

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The soul of the city
Title in the language of publication: Душа города
Author:
Nicole Loraux
1943–2003. A French historian of politics in the antique Greece, a participant of the so-called “Paris School” (together with J.-P. Vernant, M. Detienne and her teacher P. Vidal-Naquet), a collaborator of the School of Advanced Studies in the Social Sciences (École des hautes études en sciences sociales) in Paris; has worked at the edge of the history and the anthropology, with a significant deconstructivist component.
Translated from French
Sergey Ermakov
Associate Research Fellow at the Sociological institute of the Federal Center of Theoretical and Applied Sociology of the Russian Academy of Sciences.
Address: 25/14 7-ya Krasnoarmeyskaya str., St. Petersburg 190005, Russia.
Issue:
P. 22–50.
Language: Russian
Document type: Research Article (translition)
 
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Abstract

The text by Nicole Loraux, which is published in translation into Russian, is one of the first (methodological) chapters of the monograph “The Divided City: On Memory and Forgetting in Ancient Athens” (1997), containing her study of the civil war in the Ancient Greece and its reflexion in the Greek political thought. This text is the development of a lecture delivered at the French Association of Psychoanalysis (Association Française de Psychanalyse) (1987). It presents an attempt of explication of the already started dialogue between psychoanalysis and the studies of the history of the classical Greece, that make use of some explanation models and notions of psychoanalysis. At the same time Nicole Loraux seeks to draw a boundary line between classical studies and psychoanalysis as accurately as possible, making the text one of the rare examples of deep humanitarian reflexion on the legitimacy of such type of borrowings from psychoanalysis, of the usage of analogies and of the notion of analogy itself. The latter itself might lead to several paradoxes, as it had already been the case in Freud’s metapsychological works. Productivity, applicability and risks of psychoanalytical analogies are demonstrated through the examples of “repression” and “undoing” of the Greek notions στάσις and κράτος, the two most important terms for understanding the Greek civil war and politics in general, as well as certain events in the history of the Athenian democracy of the 5th century B.C.

Keywords

Memory of Athens, Plato, Freud, stásis, krátos, undoing, repression, analogy.

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References 

Aristoteles (1937) Atheniensium Respublica (tr., notes by S. I. Radzig). Moscow: Gosudarstvennoe sotsial’no-ekonomicheskoe izdatel’stvo. (in Russian).

Aristoteles (1983) “Politica”. Aristoteles. Soch.: v 4-kh t. T. 4 [Works in 4 vol. Vol. 4]. Moscow: Mysl’ (Filosofskoe nasledie. T. 90 [Philosophical Heritage. Vol. 90]): 375–644. (in Russian).

Benvenist É. (1969) Le vocabulaire des institutions indo-européennes. 2 vols. Vol. I. Économie, parenté, société. Vol. II. Pouvoir, droit, religion. Paris: Les Éditions de Minuit.

Benvenist É. (1974) “Deux modèles linguistiques de la cité”. Benvenist É. Problèmes de linguistique générale. T. 2. Paris: Gallimard: 272–280.

Benvenist É. (1995) Le vocabulaire des institutions indo-européennes. 2 vols. Vol. I. Économie, parenté, société. Vol. II. Pouvoir, droit, religion. Moscow: Progress–Univers. (in Russian).

Bérard C. (1983) “L’héroïsation et la formation de la cité: un conflit idéologique”. Architecture et société. De l’archaïsme grec à la fin de la république romaine. Actes du Colloque international organisé par le Centre national de la recherche scientifique et l’École française de Rome (Rome, 2–4 décembre 1980). Rome; Paris: École française de Rome: 43–59.

Certeau M. (1975) L’Écriture de l’histoire. Paris: Gallimard (Bibliothèque des Histoires).

Certeau M. (1982) La Fable mystique (XVIe–XVIIe siècle). T. I. Paris: Gallimard (Bibliothèque des Histoires).

Chantraine P. (1949) “Les verbes grecs signifiant ‘tuer’”. Die Sprache. Vol. 1: 143–149.

Chantraine P. (1970) Dictionnaire étymologique de la langue grecque. Histoire des mots. T. II: E – K. Paris: Klincksieck.

Dittenberger W., Hiller von Gaertringen F. F., edd. (1915) Sylloge inscriptionum graecarum (ed. W. Dittenberger). 3. Aufl. Condita et aucta (ed. F. F. Hiller von Gaertringen). 4 Bde. Bd. 1. Leipzig: S. Hirzel.

Freud S. (1968) “Pulsions et destins des pulsions”. Freud S. Métapsychologie (trad. J. Laplanche, J.-B. Pontalis). Paris: Gallimard (Idées): 11–43.

Freud S. (1984) “Considérations actuelles sur la guerre et la mort”. Freud S. Essais de psychanalyse (nouv. trad. sous la direction de J. Laplanche, J.-B. Pontalis). Paris: Payot: 9–40.

Freud S. (1985a) “La négation”. Freud S. Résultats, idées, problèmes. T. 2: 1921–1938 (trad. de l’allemand par plusieurs traducteurs, sous la direction de J. Laplanche). Paris: PUF (Bibliothèque de psychanalyse): 135–139.

Freud S. (1985b) “Constructions dans l’analyse”. Freud S. Résultats, idées, problèmes. T. 2: 1921–1938 (trad. de l’allemand par plusieurs traducteurs, sous la direction de J. Laplanche). Paris: PUF (Bibliothèque de psychanalyse): 269–281.

Freud S. (1986) L’homme Moïse et la religion monothéiste (trad. C. Heim, préface M. Moscovici). Paris: Gallimard (Connaissance de l’inconscient).

Freud S. (2006a) “Triebe und Triebschicksale” (tr. by A. Bokovikov). Freud S. Sobranie sochinenii v 10 tomakh. T. 3. Psikhologiya bessoznatel’nogo [Collected Works in 10 vol. Vol. 3. Psychology of the Unconscious]. Moscow: Firma STD: 79–109. (in Russian).

Freud S. (2006b) “Die Verneinung” (tr. by A. Bokovikov). Freud S. Sobranie sochinenii v 10 tomakh. T. 3. Psikhologiya bessoznatel’nogo [Collected Works in 10 vol. Vol. 3. Psychology of the Unconscious]. Moscow: Firma STD: 397–404. (in Russian).

Freud S. (2006c) “Hemmung, Symptom und Angst” (tr. by A. Bokovikov). Freud S. Sobranie sochinenii v 10 tomakh. T. 6. Isteriya i strakh [Collected Works in 10 vol. Vol. 6. Hysteria and Fear]. Moscow: Firma STD: 227–308. (in Russian).

Freud S. (2008a) “Zeitgemäßes über Krieg und Tod” (tr. by A. Bokovikov). Freud S. Sobranie sochinenii v 10 tomakh. T. 9. Voprosy obshchestva i proiskhozhdenie religii [Collected Works in 10 vol. Vol. 9. Social Issues and the Origin of Religion]. Moscow: Firma STD: 33–60. (in Russian).

Freud S. (2008b) “Der Mann Moses und die monotheistische Religion” (tr. by A. Bokovikov). Freud S. Sobranie sochinenii v 10 tomakh. T. 9. Voprosy obshchestva i proiskhozhdenie religii [Collected Works in 10 vol. Vol. 9. Social Issues and the Origin of Religion]. Moscow: Firma STD: 455–581. (in Russian).

Freud S. (2008c) “Konstruktionen in der Analyse” (tr. by A. Bokovikov). Freud S. Sobranie sochinenii v 10 tomakh. Dopolnitel’nyi tom. Sochineniya po tekhnike lecheniya [Collected Works in 10 vol. Additional volume. Works on Therapy Technique]. Moscow: Firma STD: 393–406. (in Russian).

Glotz G. (1904) La Solidarité de la famille dans le droit criminel en Grèce. Paris: Fontemoing.

Goldschmidt V. (1947) Le Paradigme dans la dialectique platonicienne. Paris: Presses universitaires.

Homerus (1949) Ilias (tr. by V. V. Veresayev). Moscow; Leningrad: Gosudarstvennoe izdatel’stvo khudozhestvennoi literatury. (in Russian).

Isocrates (2013) “Rechi” [Orations]. Isocrates. Rechi, pis’ma [Orations, letters]. Minor Attic orators. Rechi [Orations] (ed. by E. D. Frolov). Moscow: Ladomir: 9–429. (in Russian).

Jacoby F., hg. (1926) Die Fragmente der Griechischen Historiker. Teil 2. Zeitgeschichte A. Universalgeschichte und Hellenika [Nr. 64–105]. Berlin: Weidmannsche Buchhandlung.

Kahn L. (1978) Hermès passe, ou les ambiguïtés de la communication. Paris: François Maspero (Textes à l’appui).

Lévèque P. Vidal-Naquet P. (1964) Clisthène l’Athénien. Essai sur la representation de l’espace et du temps dans la pensée politiquegrecque de la fin du VIe siècle à la mort de Platon. Paris; Besançon: Les Belles Lettres.

Loraux N. (1981а) L’invention d’Athènes. Histoire de l’oraison funèbre dans la «cité classique». Paris; La Haye: Éditions de l’EHESS-Mouton.

Loraux N. (1981b) Les Enfants d’Athèna. Idées athéniennes sur la citoyenneté et la division des sexes. Paris: François Maspero.

Loraux N. (1986) “Thucydide et la sédition dans le mots”. Quaderni di Storia. No. 23: 95–134.

Loraux N. (1990a) Les Mères en deuil. Paris: Éditions du Seuil (La Librairie du XXe Siècle).

Loraux (1990b) “La majorité, le tout et la moitié. Sur l’arithmétique athénienne du vote”. Le Genre humain. No. 22: 89–110.

Loraux N. (1991a) “L’Homme Moïse et l’audace d’être historien”. Le Cheval de Troie. No. 3: 83–98.

Loraux N. (1991b) “La démocratie à l’épreuve de l’étranger (Athènes, Paris)”. Les Grecs, Les Romains et nous. L’Antiquité est-elle moderne? (textes réunis par R.-P. Droit). Paris: Le Monde Éditions: 164–188.

Loraux N. (1993) “Corcyre 427, Paris 1871. La guerre civile grecque entre deux temps”. Les Temps modernes. Décembre 1993: 82–119. Mars 1994: 188–190.

Loraux N. (1994) “L’Iliade moins les héros”. L’Inactuel. Psychanalyse & Culture. No. 1: 29–48.

Loraux N. (1996) “Clistene e i nuovi caratteri della lotta politica”. I Greci. Storia, cultura, arte e società. Vol. 2. Una storia greca. Parte 1. Formazione. Torino: Einaudi: 1083–1110.

Loraux N., Loraux P. (1991) “L’Athenaion politeia avec et sans Athéniens”. Rue Descartes. No. 1/2: 57–79.

Lysias (1994) Rechi [Orations] (tr., articles, comment. by S. I. Sobolevsky, intr. by L. P. Marinovich, G. A. Koshelenko). Moscow: Ladomir (Antichnaya klassika [Ancient Сlassic]). (in Russian).

Marr J. L. (1993) “Ephialtes the Moderate?” Greece and Rome. Vol. 40: 11–19.

Moscovici M. (1985) “Un meurtre construit par les produits de son oublie”. L’Écrit du temps. No. 10: 387–418.

Nagy G. (1979) The Best of the Achaeans. Concepts of the Hero in Archaic Greek Poetry. Baltimore; London: Johns Hopkins University Press.

Piccirilli L. (1987) “L’assassinio di Efialte”. Annali della Scuola Normale Superiore di Pisa. Vol. 17: 9–17.

Piccirilli L. (1988) Efialte. Genoa: Il Melangolo (Università 26. Series Histórica 4).

Plato (1993) “Menexenus”. Plato. Sobr. soch.: v 4 t. T. 1 [Collected Works in 4 vol. Vol. 1]. Moscow: Mysl’ (Filosofskoe nasledie. T. 112 [Philosophical Heritage. Vol. 112]): 142–157. (in Russian).

Plato (1993) “Symposium”. Plato. Sobr. soch.: v 4 t. T. 2 [Collected Works in 4 vol. Vol. 2]. Moscow: Mysl’ (Filosofskoe nasledie. T. 116 [Philosophical Heritage. Vol. 116]): 81–134. (in Russian).

Plato (1993) “Respublica”. Plato. Sobr. soch.: v 4 t. T. 3 [Collected Works in 4 vol. Vol. 3]. Moscow: Mysl’ (Filosofskoe nasledie. T. 117 [Philosophical Heritage. Vol. 117]): 79–420. (in Russian).

Plato (1993) “Leges”. Plato. Sobr. soch.: v 4 t. T. 4 [Collected Works in 4 vol. Vol. 4]. Moscow: Mysl’ (Filosofskoe nasledie. T. 121 [Philosophical Heritage. Vol. 121]): 71–437. (in Russian).

Plutarco (1994) “Pericles” (tr. by S. I. Sobolevsky). Plutarco. Sravnitel’nye zhizneopisaniya v dvukh tomakh. T. 1 [Parallel Lives. In 2 vol. Vol. 1]. Moscow: Nauka (Literaturnye pamyatniki [Literary monuments]): 176–201. (in Russian).

Polybius (2005) Historiae (tr. by F. G. Mishchenko). V 3 t. Т. 1 [In 3 vol. Vol. 1]. St. Petersburg: Nauka (Istoricheskaya biblioteka [Historical library]). (in Russian).

Rey J.-M. (1984) “Freud et l’écriture de l’histoire”. L’Écrit du temps. No. 6: 23–42.

Stockton D. (1982) “The death of Ephialtes”. Classical Quarterly. Vol. 32. Issue 1: 227–228.

Stroud R. S. (1979) The Axiomes and Kyrbeis of Drakon and Solon. Berkley; Los Angeles; London: University of California Press (Classical Studies. Vol. 19).

Thucydides (1981) Historiae (tr., notes by G. A. Stratanovsky). Leningrad: Nauka (Literaturnye pamyatniki [Literary monuments]). (in Russian).

Watkins C. (1977) “À propos de ΜΗΝΙΣ”. Bulletin de la Société de Linguistique de Paris. Vol. 72: 187–209.

West M. L., ed. (1972) Iambi et Elegi Graeci. Ante Alexandrum Cantati. Vols. I–II. Vol. II. Callinus. Mimnermus. Semonides. Solon. Tyrtaeus. Minora Adespota. Oxford: Clarendon Press.

Will E. (1968) “[Compte-rendu: Ruschenbusch E. ΣΟΛΩΝΟΣ ΝΟΜΟΙ. Die Fragmente des Solonischen Gesetzeswerkes mit einer Text- und Überlieferungsgeschichte.. Wiesbaden: Franz Steiner, 1966 (Historia-Einzelschriften. Heft 9)]”. Revue de Philologie, de littérature et d’histoire anciennes. T. 42: 134–135.

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© Nicole Loraux, 2016  © Sergey Ermakov, transl., 2018

Philippe Lacoue-Labarthe. Métaphrasis. Vol. 1. No. 2. 2016

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Métaphrasis
Title in the language of publication: Метафразис
Author:
Philippe Lacoue-Labarthe
1940–2007. French philosopher and literary critic, a prominent exponent of post-Heideggerian deconstruction and specialist in German romanticism, the author of translations into French works of Heidegger, Celan, Nietzsche, Hölderlin and Benjamin.
Translated from French: 
Sergey Ermakov
Associate Research Fellow at the Sociological institute of the Russian Academy of Sciences.
Address: 25/14 7-ya Krasnoarmeyskaya str., St. Petersburg 190005, Russia.
Issue:
P. 33–52.
Language: Russian
Document type: Translation
 
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Abstract

What exactly does Hölderlin do when at the turn of the XIX century he decides to make a translation of two tragedies by Sophocles, “Oedipus the king” and “Antigone” — a translation that cannot strictly be considered as such, even though not being a mere free interpretation? Why does he raise “Antigone” to the rank of tragedy, exemplarily expressing the Greek essence of the tragic, while “Oedipus” for him proves to be a “more occidental”, to wit modern tragedy”? What historical, philosophical and historico-philosophical consequences for the destiny (and for the very issue of there being a destiny) of the Occident including that of occidental metaphysics, are concealed in this distinction? How is Hölderlin’s vision of tragedy related to speculative and dialectical interpretations of the tragic dominant since Schelling and Hegel’s times?

Philippe Lacoue-Labarthe (1940–2007) suggests a reading of Hölderlin’s translations and the famous Commentaries accompanying them, in which Hölderlin expounds his theory of the tragic, by means of the key term “metaphrasis”, a super-translation, a tendentious and distorting interpreting translation; such a translation turns to be not so much a “genius’ whim” but rather an attitude towards something to which one cannot have a direct relation. By analyzing the way Hölderlin thinks “Antigone” as a tragedy of spontaneous and secret desire of transgression peculiar for Greeks, and “Oedipus” as a tragedy of Knowledge and Logics in the broad sense, Lacoue-Labarthe detects paradoxical Holderlinian hyperbologics — the logics of infinitely increasing contradictions which cannot be resolved and sublated within the standard movements of dialectics of Hegelian kind and thereby speculatively quieted.

As a result Lacoue-Labarthe manages to reveal one of the deepest layers of Hölderlin’s thought, notably his theology or, rather, his attempt to create something like ancient Greek theology different from the myth and grounded not on faith and relation, but on the principled mutual infidelity of God and man, on God’s turning away and yet not absent. It is the paradoxical hyperbologics “the greater infidelity towards God, the greater fidelity to Him” that provides the only possible even if inconsistent relation. However, probably, it is just such theology, in Holderlin’s view, that can only correspond to the fateless (schiksaallos) man of modernity.

Keywords

Friedrich Hölderlin, translation, metaphrasis, metaphysics, antique tragedy, essence of the tragic, hyperbologics, paralyzed dialectics, nonclassical theology.

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References 

Biet C. (1994) Œdipe en monarchie. Tragédie et théorie juridique à l’age classique. Paris: Klincksieck.

Goux J.-J. (1990) Œdipe philosophe. Paris: Aubier.

Dastur F. (1997) Hölderlin, le retournement natal. Tragédie et modernité, Nature et poésie & autres essais. La Versanne: Encre marine.

Hegel G. V. F. (1970) Wissenschaft der Logik. Erster Band. Moscow: Mysl’ (Filosofskoe nasledie. T. 37 [Philosophical Heritage. Vol. 37]). (in Russian).

Heidegger M. (1998) Einführung in die Metaphysik. St. Petersburg: Vysshaya religiozno-filosofskaya shkola. (in Russian).

Hölderlin F. (1943–1985) Sämtliche Werke — Grosse Stuttgarter Ausgabe. 8 in 15 Bände (hg. v. F. Beissner, A. Beck). Stuttgart: Kohlhammer.

Hölderlin F. (1967) Œuvres (éd. P. Jaccottet). Paris: Gallimard (Bibliothèque de la Pléiade. No. 191).

Hölderlin F. (2009) “Stikhotvoreniya” [Poems] (tr. by V. Kupriyanov). Novyi bereg. Zhurnal literatury i istorii kul’tury [The New Coast. Journal of Literature and History of Culture]. No. 26: 53–55. (in Russian).

Humboldt W. (1904) “Über den Geist der Menschheit”. Humboldt W. Gesammelte Schriften. Ausgabe der Preußischen Akademie der Wissenschaften. In 17 Bände. 1. Abteilung (hg. v. A. Leitzmann). Schriften. Bd. 2: 1796–1799. Berlin: B. Behr’s Verlag: 324–334.

Lacoue-Labarthe Ph. (1986) L’imitation des modernes. Typographies 2. Paris: Galilée (La philosophie en effet).

Schürmann R. (1996) Des hégémonies brisées. Mauvesin: TER.

Sophocles (1990) Dramy [Dramas] (tr. by T. S. Zieliński, ed. by M. L. Gasparov, V. N. Yarkho). Moscow: Nauka (Literaturnye pamyatniki [Literary monuments]). (in Russian).

Szondi P. (1961) Versuch über das Tragische. Frankfurt am Main: Insel-Verl.

Taminaux J. (1995) Le théâtre des philosophes: la tragédie, l’être, l’action. Grenoble: Millon.

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© Philippe Lacoue-Labarthe, 2016  © Sergey Ermakov, transl., 2016.

Jean-Luc Marion. From the “death of God” to the divine names: the theological itinerary of the metaphysics. Vol. 1. No. 1. 2016.

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From the “death of God” to the divine names: the theological itinerary of the metaphysics
Title in the language of publication: От «смерти Бога» к божественным именам: теологический путь метафизики
Author:
Jean-Luc Marion
(b. in 1946) is a prominent phenomenologist and theologian, graduate from École Normale Supérieure, disciple of Jean Beaufret and Etienne Gilson; he taught at the university Paris X, and since 1995 he has been teaching at the Sorbonne. He is a member of the French Academy (since November 2008).
Translated from French
Sergey Ermakov
Associate Research Fellow at the Sociological institute of the Russian Academy of Sciences.
Address: 25/14 7-ya Krasnoarmeyskaya str., St. Petersburg 190005, Russia.
Issue:
P. 40–64.
Language: Russian
Document type: Research Article (translition)
 
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Abstract

Jean Luc Marion’s article “From ‘death of God’ to divine names: a theological path of metaphysics” constitutes a transitional text from his book “God without being” (1982) to the “Prolegomena of love” (1986). It borrows from both books. By using in a deconstructive manner the early “Neoplatonist” line of medieval scholastics and Pseudo-Dionysius, alternative to Thomas Aquinas’ thought, Marion seeks to critically delimit the metaphysical discourse and metaphysical approach to the issue of God and thereby to give a new foundation theology as a critical discipline. He places the problem of contemporary atheisms (Nietzschean and Feuerbach-Marxist ones) within the movement of the via negativa and shows that “apophatic theology”, rather than being the horizon of theological thought, is but one of the necessary stages of the process of theology of divine names. On the ground of theology proper, the author demonstrates the necessity of replacing the first name of God from being to love understood as an absolute and unconditional gift, independent of the issue of being. What is at stake of such a replacement is the possibility of making reflection on God independent of the destiny of metaphysics, including critique and deconstruction of the latter. In the article the author employs both his own classic analyses of idol and icon, and his theory of the gift extending beyond any ontology — a theory which was to become the focus of his later reflection.

Keywords

“death of God”, atheism, proves of God’s existence, phenomenology of idol, phenomenology of icon, divine names, gift, theology of love, Pseudo-Dionysius Areopagite, William of Saint-Thierry, Saint Bonaventure, Bernard of Clairvaux.

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© Jean-Luc Marion, 2016  © Sergey Ermakov, transl., 2016