L'écriture et la différence
... Here, the language standardization that was carried out by KLS, which played a leading role following the end of the colonial period, is positioned as just one condition of those that affected Korean language education, with criticism of the limitations of the standardization of the KLS's Korean language in educational settings also taken into account. Derrida's (1967) critique of phonocentrism and postcolonial historiographical and pedagogical works on the antagonism between nationalism and language form key theoretical frameworks for the analysis here. Derrida focused on the written word (écriture) to deconstruct the absolute nature of the spoken word (parole). ...
... In other words, in this view, the written word is not a simple tool for the reproduction of the spoken word; instead, the spoken word emerges from the written word. In addition, by continually producing a difference (or discrepancy) from the spoken word, the written word renders a decisive determination for the spoken word impossible (Derrida 1967). Derrida saw that in the way that écriture continually produces a difference from the spoken word, an ongoing threat to the spoken word as a principal entity. ...
... This approach to and implementation of language education was not restricted to the Japanese colonial rule, and it should be viewed as deriving from the imperialist nature inherent in the principles of phonetic orthography. Takahashi (1998) summarizes Derrida's (1967) critique of phonocentrism in relation to imperialism. At the root of Western rationalism is the notion that parole, the spiritual (nonphysical) spoken word, whose ultimate expression is the voice of God, expresses the speaker's intention, whereas écriture, the written word, is only derivative of the spoken word and is not essential in its nature and only a representative of the voice. ...
This study analyzes the meaning of ethnolinguistic nationalism in Korea after colonial liberation (August 15, 1945). It focuses on orthographic standardization and examines the state of Korean language education during 1945-1948. The issue of orthography was deeply connected to the imposition of orthographic standards for the education of Japanese language in colonial Korea, and it was central to the ethnolinguistic nationalism that identified the Korean language with the Korean ethnicity. In the colonies, orthography was the basis for countering linguistic imperialism and preserving unassimilable territories within empires. The Korean Language Society’s Proposal for the Unification of Korean Orthography (1933) opposed imperialist phonecentrism with morphological orthographic norms. These were inherited as “national” orthographic norms after the liberation of Korea. However, it paradoxically functioned as a mechanism to suppress the various linguistic experiences that existed in the form of “voice.” Teachers involved in the teaching of Korean as a national language endeavoured to overcome this situation by shifting the focus of language education from the written to the vocal, or voice-centered. While maintaining a tense relationship with ethnolinguistic nationalism, Korean language education was a place where another form of nationalism was proposed.
... To answer this question, both essentialism and deconstruction should be taken into account. According to Derrida, the only process responsible for the existence of two genders is the historico-social construction, interpreted as a continuous accumulation and stratification of symbols and meanings (Derrida, 1967). Western logocentrism has resulted in objects, rather than subjects, that remain stuck in the cultural practises related to the context they belong to. ...
... Following the end of European colonialism, a decolonisation process started with Derrida's (1967), Said's (1991) Fanon's (2015)and works. The analysis of colonialism helps to understand the present through the acknowledgement of the power relationships between the Western and the Third World in the context of the global hegemony of the Western culture. ...
The debate on the concept of gender in postcolonial studies is extremely complex and involves a variety of theoretical and practical perspectives. Postcolonial studies has shown the connection between gender identity, colonial power, and decolonisation processes. This paper will explore the social construction of gender in colonial contexts, the way in which colonial practises have influenced gender dynamics, and the struggles for resistance and freedom in which women and gender-nonconforming people have engaged in postcolonial countries. The issue will be raised of how gender is interpreted and experienced in different cultures and social contexts. Furthermore, the analysis of colonisation and decolonisation processes will provide a starting point to understand how gender hierarchies have been built and criticised in postcolonial contexts, leading to the development of the most recent ecofeminist and decolonial perspectives.
... Such conceptual characters are Plato's Socrates, Nietzsche's Zarathustra, Descartes' idiot and others. 5 Deleuze and Guattari distinguish conceptual characters from "aesthetic figures" 6 , which are "phenomena" are composite models of the multiplicity of order, while the conceptual character is directly "the icon of the being-thought (Pensée-Etre), the noumenon" 7 . In the novel, in the work of art, there may be many aesthetic figures, but "only one original figure[s], like the unique sun in the cosmic constellation, as the origin of things, or as the beacon that reveals the hidden world from the gloom." ...
... p. 60-81. 5 ibid p.60-65 6 ibid p.64 7 ibid 8 ibid schematic approach, seeing that the place of this process is uniquely in the parliament building, and we will restore the original process of parliamentarism, as a political adventure of speech within the close interaction of speech and power, then we will face the epistemological basis. ...
... Assim, é preciso considerar inicialmente como a narrativa de "Alice no país das maravilhas", assim como da obra "A travessia do espelho", remete para as coordenadas teóricas destacadas pelo discurso freudiano para pensar o aparelho psíquico em geral e em particular sobre a inflexão específica nesse do registro do infantil. Com efeito, pode-se enunciar certamente que o que esse discurso teórico empreendeu foi a desconstrução (Derrida, 1967) do mito da infância feliz e da pureza da criança, para colocar em pauta não apenas a existência da sexualidade infantil, como também o que existiria de dor e de sofrimento na experiência psíquica das crianças, destacando assim os impasses psíquicos destas de maneira eloquente. Além disso, quando Freud e seus discípulos empreenderam a leitura dos contos de fadas foi para indicar de forma estridente o que existia de negro e de angustiante no imaginário das crianças, não obstante a trama narrativa dos contos de fadas se desdobrarem num final feliz. ...
A intenção deste artigo é de enunciar que a escrita literária de Lewis Carroll é construída segundo a lógica do inconsciente e do desejo, de forma que as narrativas do sonho e do pesadelo são os constituintes fundamentais dessa escrita. Baseando-se no legado teórico de Freud, mas também no de Lacan, este artigo se propõe sustentar essa hipótese de interpretação.
... Elle ne réside pas dans ce qui va arriver, mais dans ce le mot d'après. C'est que Derrida, et Adorno avant lui, devaient avoir raison d'affirmer, contre l'injonction de Wittgenstein selon laquelle "Ce dont on ne peut parler, il faut le taire"42 , que "ce dont on ne peut parler, il faut surtout l'écrire"43 ...L'écriture est inscription, (qui est aussi technique de temporalisation -les actuaires en savent quelque chose, dont la technique conjecturale implique ce que l'on appelle, en Anglais, underwritingd'enjambement de l'excès du possible sur le probable). 44 L'inscription manifeste une "confiance, même problématique, dans la possibilité, pour la philosophie [mais aussi pour le droit, pour la justice], de réussir à dépasser le concept, ce qui élabore et ampute, à travers le concept, et de parvenir ainsi à atteindre le non-conceptuel".45 ...
Cet essai (dans tous les sens du terme) présente une défense du langage "littoral" contre la priva(tisa)tion du langage naturel opérée par les grands modèles de langage et ses implications pour l’(an)architecture du « commun ».
Le texte traite de la contribution extra-communicationnelle du langage humain comme élément essentiel d'(an)architecture du commun, ce que le langage ne peut que rater et qui est pourtant ce pourquoi nous parlons et écrivons.
Le "commun", utopie concrète en quoi "nous" consistons, en est l'enjeu indissociablement sémiotique, esthétique et politique. Sa forme "littorale" est précisément ce que dénient les injonctions d'optimisation, d'efficience, d'opérationnalité, d'automatisation qui, tout en flattent l'époque dans le sens du poil (dans la main), tendent à réduire l'intelligence à l'efficience, la rationalité à l'optimisation, et le monde à la prolifération de données numériques métabolisables par les machines, c'est-à-dire au recyclage de nos déchets et phéromones numériques (data waste) en plus-values spéculatives.
L'automatisation algorithmique substitue à la texture ouverte du langage humain une récursivité close qui privilégie l'efficacité sur la réflexivité. Cette "sémiose automatique" court-circuite les fonctions non-communicationnelles du langage, notamment sa capacité à maintenir ouverte la possibilité d'un "commun" toujours à venir, d'un "peuple qui manque". L'essai appelle "réalisme algorithmique" la forme de positivité pure qui neutralise la négativité essentielle à toute subversion de l'état de fait. Les LLMs transforment le langage en capital hyper-volatile qui ne produit plus que des énoncés "utiles et pertinents" mais vidés de leur puissance d'ouverture. L'enjeu défendu est celui d'une "commune non-inhumanité" – la préservation d'un espace littoral où l'indétermination ontologique résiste à l'optimisation algorithmique et où le langage peut encore opérer comme technique d'enjambement de l'écart entre le monde et les représentations, maintenant ainsi vive la possibilité utopique d'un commun inclôturable dans un monde qui échappe à toute totalisation.
... O nosso propósito é continuar a realizar o comentário dos ensaios de Derrida nos quais a psicanálise se inscreve como o seu tema fundamental. Assim, trabalhei inicialmente sobre o ensaio inaugural sobre a psicanálise, intitulado "Freud e a cena da escrita", que foi publicado no livro "A escrita e a diferença" (Derrida, 1962) e reeditado em 1967 (Birman, 2007). Em seguida, realizei a leitura de "Mal de arquivo" (Derrida, 1995), que foi republicado em 1995 (Birman, 2008). ...
O propósito deste ensaio é realizar um comentário do ensaio de Derrida "États d'âme de la psychanalyse", para colocar em destaque os conceitos de crueldade e soberania em suas relações com o discurso psicanalítico. Palavras-chave: crueldade, soberania, pulsão de morte.
... Ogni errore o omis sione presente nell'arti colo è da attri buire inte ra mente alla mia responsabilità. 5 Si fa parti co lare rife ri mento alle teorie di Barthes (1953;1970;1973) e Derrida (1967a1967b), incen trate sull'idea che il testo lette rario acquisti senso e forma a partire dal dialogo e dalla coope ra zione che si instau rano tra l'autore/autrice e le lettrici/i lettori. 6 Studi recenti nell'ambito della "recep tion theory" appli cata ai clas sici hanno mostrato l'impor tanza di un'inter pre ta zione queer della storia e lette ra tura antiche, che si distacchi da un'inve sti ga zione del passato monodi men sio nale, norma tiva e stori ci stica: si vedano Martin dale e Thomas 2006 (spec. ...
Il saggio riconsidera alcuni esempi della ricezione della figura, persona e poetica di Saffo nella letteratura latina attraverso l’uso di teorie queer. I casi di studio esaminati, che afferiscono alla produzione poetica di epoca tardo repubblicana e della prima età imperiale (Catullo, Virgilio, Orazio, Ovidio e Marziale), dimostrano come la presenza di Saffo contribuisca alla messa in discussione di identità e ruoli di genere tradizionali. Nel contempo, le risonanze saffiche nel contesto letterario romano comportano una destabilizzazione e riformulazione di norme, canoni e generi letterari, facendo sì che alla presenza di contenuti queer (che si esprimono principalmente come identità di genere e orientamenti sessuali non normativi) si accompagnino forme poetiche ibride e fluide.
... not been enough to construct new interpretative categories and challenge the binary opposition between standard and non-standard, typical and atypical, resulting in a contrast between 'the One and the Other' (Derrida, 1967). The result is that, although criticised by many (Burgess and Campbell, 1998;Murgia, 2010;Gumbrell-McCormick, 2011), the current definitions are still anchored in the categories created ad hoc to interpret the Fordist model and which still maintain a hierarchical interdependence between the emerging areas of labour and what has been defined as the 'standard' employment relationship. ...
... Dişil yazı kuramı, Hélène Cixous (1975a, 1975b, Luce Irigaray (1977Irigaray ( , 1985 ve Julia Kristeva (1974Kristeva ( , 1980 'Sorties' adlı eserinde, erkeğin egemenlik arzusunu gerçekleştirmekte nasıl başarılı olduğunu ve diğer olasılıkları ortadan kaldırmak için dilin nasıl kullanıldığını öne sürmektedir. (Sellers, 1991, 25) Bunu (Derrida, 1967a(Derrida, : 1967b(Derrida, : 1972 Halbuki feminist eleştiri, kadınların erkek tarafından üretilen edebiyatın tüketicisi olma sorunuyla yüzleşir. (Culler, 1982) Butler'ın (1990Butler'ın ( , 1993Butler'ın ( , 2004 "Ah'lar ağacı, büyür içimde" ifadesi, somut ve soyut arasındaki sınırların zorlandığı bir dilsel oyun içerir. ...
z Bu çalışmada, Didem Madak'ın şiirleri, dişil yazı kuramı çerçevesinde derinlemesine incelenmiştir. Dişil yazı, kadınların ataerkil dil yapılarını sorgulayarak kendi deneyimlerini özgün bir şekilde ifade etmelerini sağlayan bir yazı biçimi olarak tanımlanır. Hélène Cixous , Luce Irigaray ve Julia Kristeva gibi feminist teorisyenler tarafından geliştirilen bu kuram, Madak'ın şiirlerinde kendine güçlü bir yer bulur. Madak'ın şiirlerinde beden, sadece fiziksel bir varlık değil, aynı zamanda toplumsal, psikolojik ve sembolik anlamlar taşıyan, sürekli dönüşüm ve başkalaşım süreci içinde olan bir varlık olarak ele alınır. Beden, bireysel ve toplumsal belleğin taşıyıcısıdır; bu bağlamda, Madak'ın şiirlerinde beden, geçmiş travmaların ve deneyimlerin izlerini taşıyan bir alan olarak işlenir. Örneğin, "Ah'lar Ağacı" (2002) ve "Grapon Kağıtları" (2000) gibi şiirlerinde, bedenin sınırları zorlanarak, toplumsal normlarla sıkışmış bir kadınlık deneyimi şiirsel olarak ifade edilir. Dil, Madak'ın şiirlerinde merkezi bir rol oynar ve geleneksel anlam yapılarını sorgulayan bir araç olarak kullanılır. Madak, dilin sabit ve otoriter yapısını ironi, kelime oyunları ve yapısöküm yaklaşımı aracılığıyla kırar. Bu dilsel oyunlar, dişil yazının çok katmanlı yapısıyla uyum içindedir. "Pulbiber Mahallesi" (2007) gibi şiirlerde dil, anlamın sabitlenmesini reddeder ve çok katmanlı bir anlam dünyası yaratır. Toplumsal cinsiyet ve kadınlık deneyimi, Madak'ın şiirlerinde sadece tematik bir unsur olarak değil, aynı zamanda dilsel bir eleştiri aracı olarak da işlenir. Madak, geleneksel toplumsal cinsiyet rollerini sorgularken, bu rollerin dildeki temsilini de yeniden yorumlar. Kadınlık deneyimi, onun şiirlerinde bireysel bir hikâye olmaktan çıkıp evrensel bir tema hâline gelir. "Ah'lar Ağacı" ve "Grapon Kağıtları" şiirleri, kadınlık deneyiminin dil aracılığıyla nasıl evrenselleştirilebileceğini gösteren örneklerdir. Sonuç olarak, Didem Madak'ın şiirleri, dişil yazı kuramı bağlamında bedenin, belleğin, dilin ve toplumsal cinsiyetin çok katmanlı temsillerini sunar. Madak, dişil yazının sunduğu yapısöküm yaklaşımıyla ele alındığında, çok sesli ve özgürleştirici dili kullanarak, kadınlık deneyimini derinlemesine işleyen bir anlatı oluşturur. Şiirlerinde toplumsal cinsiyetin dildeki temsilini sorgulayan ve yeniden inşa eden Madak, Türk edebiyatında dişil yazının güçlü bir temsilcisi olarak öne çıkar. Bu bağlamda, Didem Madak'ın şiirleri, kadınların sesi ve deneyimini merkeze alarak, dişil yazının dilsel ve tematik zenginliğini Türk edebiyatında etkileyici bir şekilde yansıtır.
... Dişil yazı kuramı, Hélène Cixous (1975a, 1975b, Luce Irigaray (1977Irigaray ( , 1985 ve Julia Kristeva (1974Kristeva ( , 1980 'Sorties' adlı eserinde, erkeğin egemenlik arzusunu gerçekleştirmekte nasıl başarılı olduğunu ve diğer olasılıkları ortadan kaldırmak için dilin nasıl kullanıldığını öne sürmektedir. (Sellers, 1991, 25) Bunu (Derrida, 1967a(Derrida, : 1967b(Derrida, : 1972 Halbuki feminist eleştiri, kadınların erkek tarafından üretilen edebiyatın tüketicisi olma sorunuyla yüzleşir. (Culler, 1982) Butler'ın (1990Butler'ın ( , 1993Butler'ın ( , 2004 "Ah'lar ağacı, büyür içimde" ifadesi, somut ve soyut arasındaki sınırların zorlandığı bir dilsel oyun içerir. ...
Bu çalışmada, Didem Madak'ın şiirleri, dişil yazı kuramı çerçevesinde derinlemesine incelenmiştir. Dişil yazı, kadınların ataerkil dil yapılarını sorgulayarak kendi deneyimlerini özgün bir şekilde ifade etmelerini sağlayan bir yazı biçimi olarak tanımlanır. Hélène Cixous(1975), Luce Irigaray (1977) ve Julia Kristeva (1974) gibi feminist teorisyenler tarafından geliştirilen bu kuram, Madak’ın şiirlerinde kendine güçlü bir yer bulur. Madak’ın şiirlerinde beden, sadece fiziksel bir varlık değil, aynı zamanda toplumsal, psikolojik ve sembolik anlamlar taşıyan, sürekli dönüşüm ve başkalaşım süreci içinde olan bir varlık olarak ele alınır. Beden, bireysel ve toplumsal belleğin taşıyıcısıdır; bu bağlamda, Madak’ın şiirlerinde beden, geçmiş travmaların ve deneyimlerin izlerini taşıyan bir alan olarak işlenir. Örneğin, Ah'lar Ağacı (2002) ve Grapon Kağıtları (2000) gibi şiirlerinde, bedenin sınırları zorlanarak, toplumsal normlarla sıkışmış bir kadınlık deneyimi şiirsel olarak ifade edilir. Dil, Madak’ın şiirlerinde merkezi bir rol oynar ve geleneksel anlam yapılarını sorgulayan bir araç olarak kullanılır. Madak, dilin sabit ve otoriter yapısını ironi, kelime oyunları ve yapısöküm yaklaşımı aracılığıyla kırar. Bu dilsel oyunlar, dişil yazının çok katmanlı yapısıyla uyum içindedir. Pulbiber Mahallesi (2007) gibi şiirlerde dil, anlamın sabitlenmesini reddeder ve çok katmanlı bir anlam dünyası yaratır. Toplumsal cinsiyet ve kadınlık deneyimi, Madak’ın şiirlerinde sadece tematik bir unsur olarak değil, aynı zamanda dilsel bir eleştiri aracı olarak da işlenir. Madak, geleneksel toplumsal cinsiyet rollerini sorgularken, bu rollerin dildeki temsilini de yeniden yorumlar. Kadınlık deneyimi, onun şiirlerinde bireysel bir hikâye olmaktan çıkıp evrensel bir tema haline gelir. Ah'lar Ağacı ve Grapon Kağıtları şiirleri, kadınlık deneyiminin dil aracılığıyla nasıl evrenselleştirilebileceğini gösteren örneklerdir. Sonuç olarak, Didem Madak’ın şiirleri, dişil yazı kuramı bağlamında bedenin, belleğin, dilin ve toplumsal cinsiyetin çok katmanlı temsillerini sunar. Madak, dişil yazının sunduğu yapısöküm yaklaşımıyla ele alındığında, çok sesli ve özgürleştirici dili kullanarak, kadınlık deneyimini derinlemesine işleyen bir anlatı oluşturur. Şiirlerinde toplumsal cinsiyetin dildeki temsilini sorgulayan ve yeniden inşa eden Madak, Türk edebiyatında dişil yazının güçlü bir temsilcisi olarak öne çıkar. Bu bağlamda, Didem Madak’ın şiirleri, kadınların sesi ve deneyimini merkeze alarak, dişil yazının dilsel ve tematik zenginliğini Türk edebiyatında etkileyici bir şekilde yansıtır.
... Mais aussi, trace de la préoccupation pour l'Autre, qui deviendra la trame de ma position d'anthropologue, et de ma position théorique en anthropologie. J'ai bien dit préoccupation pour l'Autre, au sens de Lévinas (1983), et non pas construction/ déconstruction de l'Autre, à la suite de Derrida (1979). Rencontre au lieu de mise à distance. ...
... This is a very bold view. A number of prominent scholars have argued that the lack of formal features in Chinese language is the main reason for the absence of philosophy in China (e.g.,Derrida 1967, Hansen 1983. Even in the case of Zhou Changzhong as discussed in Section 2, when comparing philosophy of language in DWH with contemporary Western philosophy of language, he says that the essence and root of knowledge lies in "form" and that the failure of philosophy of language as a methodology to capture "form" is no less than a "fatal wound" (C. ...
The philosophy of language in the GongsunLongzi 公孫龍子 has been a hot topic since the 20th century, but there is still controversy about what point Gongsun Long 公孫龍 is making. This article reviews representative studies of the philosophy of language in the GongsunLongzi in Sinophone academia since 2000. Some studies (especially in journal articles) conceive that one or two of the discourses are on the philosophy of language, while the other discourses concern ontology, epistemology, semiotics, or logic. In contrast, certain scholars read the whole book as being about the philosophy of language. The divergence lies in whether the common thread is linguistic meaning or concept, and whether Gongsun Long’s doctrine is unveiled by one or several theories. These differences lead to a wide variation in their interpretation of the key terms and claims in the GongsunLongzi. It is found that there is no theoretical framework that can perfectly interpret the book without incurring any criticism, and more efforts are needed to elucidate the philosophy of language in the GongsunLongzi.
... Não é, de facto, aceitável a sugestão de que a hermenêutica (e quem diz hermenêutica diz filosofia e epistemologia) não possa ter uma expressão prática, ou de que a investigação empírica fique irremediavelmente comprometida ou inquinada, se baseada em quadros de teor hermenêutico (ou seja, filosófico-epistemológicos). Esta questão foi bem esclarecida por Bourdieu (1976Bourdieu ( , 1979, Derrida (1967) e Foucault (1971Foucault ( , 1975, e também por Gadamer (1960Gadamer ( /1975, Habermas (1981Habermas ( /1984 ou Gusdorf (1956 Em 2011, era urgente levantar do chão as ciências sociais e humanas, que haviam inteiramente sucumbido ao paradigma proposto pela FCT de uma ciência objetiva e operativa, ao paradigma das "metodologias robustas" em exclusivo acordo com unidades de medida. Mas passada uma década, mantendo-se porventura este paradigma científico, é agora urgente corrigir também a absoluta submissão das avaliações da FCT a agendas científicas, impostas por instâncias hegemónicas, europeias ou outras, que predeterminam os objetos de investigação (aquilo que vale a pena ser investigado) e que não deixam margem nenhuma para uma agenda nacional de investigação. ...
O campo científico conheceu um desenvolvimento exponencial no último meio século. Em Portugal, foi sobretudo nas últimas duas décadas que se registou a intensificação das atividades de investigação em todas as áreas. Não obstante o aumento significativo de resultados, as políticas para a ciência suscitam hoje inquietações, que sugerem uma reflexão profunda sobre as opções estratégicas das instituições de decisão e gestão. Hoje, são desafios que exigem discussão pública a insuficiência do financiamento, os padrões de qualidade e a sobrevalorização de métricas, assim como os sistemas de avaliação e os rankings, da mesma forma que a hegemonia do inglês como língua de produção de conhecimento e do modelo empírico por oposição à teoria e ao pensamento crítico, e ainda os horizontes de carreira do investigador. Políticas de Ciência e da Língua, Publicação Científica e Rankings Académicos reúne contributos de um debate, que ocorreu em 2021, ano do 20.º aniversário do Centro de Estudos de Comunicação e Sociedade, que procurou identificar e problematizar estas questões. É, por isso, um convite a uma leitura desassossegada e interpelativa sobre os (des)caminhos da ciência.
... Entre los exponentes más importantes del posmodernismo figuran Jean-FrançoisLyotard (1979), JacquesDerrida (1967) y Michel Foucault (1963. ...
Science is best conceived not as a body of knowledge or beliefs, but as an organized set of activities guided by formal and evolving methods and approaches, including methods and protocols for scientific research, scientific communication, the training of scientific personnel, and the institutional framework under which the above activities occur. The author has addressed this characterization of science in previous publications, chiefly his book "Hacer ciencia" (2015; latest edition 2019). This book, in that vein, addresses the following questions:
1. How scientific activity has evolved in leading countries, as regards its organization and characteristics, during the last 100 years, a period marked by the two great pandemics of 1918 and 2020. To address these questions, the following aspects are examined:
a. The passage from small-scale individual projects to projects of increasing size and complexity involving multiple researchers and (often) multiples disciplines and specialities.
b. The standardization of procedures and standards for the conduct of research and for peer-reviewd scientific communication.
c. The emergence of a worldwide scientific system with common standards and (as it happened) by a common or predominant language (English).
2. What are the organizational and institutional deficits or insufficiencies of scientific activity in Latin America, in the light of world developments in the matter.
3. What minimal steps could be taken in Latin America so that the practice of science and the training of scientists in that region become closer to the characteristics and trends of scientific activity in the developed world.
... Wie das geht, konnte man sich am besten an den Gender Studies abschauen, die diese diskursive Konstruktion des eigenen Forschungsgegenstands selbst schon viele Jahre früher reflektiert hatten(Butler 1993). Ideen der Dekonstruktion solcher Phänomene fand ich unglaublich spannend(Derrida 1967), wobei mir als Resonanzen aus der Forschung zur interkulturellen Kommunikation auffiel, dass man solche Überlegungen meist als wenig konstruktiv(Bolten 2014) und eher gefährlich für die eigene Disziplin wahrnahm. Da konnte man noch so oft darauf verweisen, dass schon Foucault Macht als etwas konstruktives verstanden hatte(Foucault 1989), als eine Gesellschaften treibende und transformierende Kraft für alle Seiten. ...
... Ontologie : le monde est incertain, artificiel et instable, constitué à travers le langage et l'ordre arbitraire et relationnel le sens du monde réside dans un rapport infini entre ce qui est représenté et ce qui est excédentaire Épistémologie : refuse le langage de la rationalité universelle (Derrida, 1967, p. 56-7, Weedon, 1997 (Chivallon, 2019;Said, 1978Said, , 1993 Renouveler sa posture réflexive sur l'équité et l'éducation inclusive : retour sur une initiative de formation auprès du personnel enseignant d'une école élémentaire de langue française en Ontario VOLUME XLVIII : 1 -Printemps 2020 194 www.acelf.ca Dans les écoles de langue française en Ontario, une piste de réflexion qui pourrait être examinée consisterait à étudier les approches plus homogénéisantes de la norme francophone. ...
Dans le cadre de ce numéro thématique examinant la francophonie comme objet à redéfinir, nous présentons une réflexion théorique issue d’une initiative de formation menée dans une école élémentaire de langue française de la région de Toronto sur la Stratégie ontarienne d’équité et d’éducation inclusive du ministère de l’Éducation de l’Ontario (MÉO, 2009). Nous inspirant des travaux de chercheurs en éducation sur la réflexivité, nous nous intéressons aux diverses postures ontologiques et épistémologiques que peut prendre le personnel enseignant dans une démarche d’équité et d’éducation inclusive. Nous présentons d’abord différentes orientations discursives qui s’opposent à l’oppression : les orientations marxistes, libérales, féministes, postmodernes, postcoloniales et poststructurelles, ainsi que les approches indigènes au savoir. Ceci nous conduit ensuite à mettre à contribution le travail réalisé par une enseignante de 1 re année, tiré d’un projet de recherche-action sur les stéréotypes liés au genre, afin d’illustrer un cas de figure des postures ontologiques et épistémologiques possibles. Dans l’optique du prolongement de notre accompagnement, nous présentons enfin un tableau invitant le personnel enseignant à réfléchir aux postures ontologiques et épistémologiques adoptées dans leur praxis. Nous soulevons dans ce tableau quelques questions visant à appuyer le potentiel toujours en effervescence d’une posture réflexive renouvelée.
... Jacques Derrida inicia su andadura filosófica, precisamente, con su traducción de la obra de Husserl L'origine de la geometrie. A su vez, la traducción estará presente en gran parte de su obra, principalmente en: «Freud et la scène de l'écriture» (1966( /1967a( ), Positions (1967( -1971( /1972b), ...
A través de una lectura de la «La farmacia de Platón», de Derrida, y del Fedro de Platón, se llevará a cabo un desarrollo crítico de las metáforas de lo masculino y lo femenino anudadas en torno a la escritura y la traducción. Valiéndonos de la crítica deconstructiva y del concepto lacaniano de «goce» (jouissance), abordaremos cómo la dicotomía escritura fértil/ diseminada se ha trasladado a la concepción clásica de la traducción. Analizaremos las rever-beraciones que tiene este marco metafórico y teórico para nuestra disciplina. Concluiremos, siguiendo los planteamientos derridianos, que una crítica al binomio jerarquizante escritura fértil/diseminada trasladado al de original/traducción no pasa por invertir las posiciones, sino por detectar los puntos de fuga entre ambos compartimentos supuestamente estancos. Con esta crítica se pueden explorar posibilidades emancipatorias y éticas para la traducción que la reconozcan como espacio de agencia, creación y cambio en los polisistemas de llegada. Palabras clave: deconstrucción, Derrida, traducción, escritura, goce. 4.1. Deconstrucción, traducción y binarismos Dentro de la filosofía, la deconstrucción es un marco epistemológico privilegiado para pensar la traducción. Jacques Derrida inicia su andadura filosófica, precisamente, con su traducción de la obra de Husserl L'origine de la geometrie. A su vez, la traducción estará presente en gran parte de su obra, principalmente en: «Freud et la scène de l'écriture» (1966/1967a), Positions (1967-1971/1972b),
... (Cfr. Derrida, 1967y Valero, 2014. ...
The aim of this research paper is to analyze the influence of isochrony and phonetic synchrony on the translation solutions for
the Spanish dubbing of three films belonging to the genre of black comedy. This work starts with a description of the objectives that
are expected to be reached through the analysis of the following ingredients: isochrony, phonetic synchrony, and a linguistic model
known as dubbese or register of dubbing, an example of prefabricated orality. Then, the methodology according to which this study has been carried out is described. After that, a model of analysis is presented in order to study the mechanisms that have been used in the process of translation for dubbing in close-ups and extreme close-ups of the films that make up the audiovisual corpus, taking the restrictions of isochrony and phonetic synchrony into account. Once the data have been obtained, this work presents the trends followed in the translation of dubbing that is carried out in close-ups and extreme close-ups, as well as the influence they have on dubbese. The results of the analysis have shown that the translator, the dialogue writer, or the dubbing director used different strategies and resources that do not correspond with the register of dubbing described so far. Finally, the comparison between the original version and the Spanish one confirms that synchronization has actually a big influence on the translation decisions. Despite the fact that synchronization has an impact on the process of obtaining natural dialogues, the translation has been shown to have overcome this restriction in many occasions so as to keep the essence of black comedy.
RESUMEN: Derrida es un pensador judío sefardí que cuestiona sistemáticamente las obras literarias, filosóficas, artísticas y políticas (desmenuzando y deconstruyendo), y cuya obra se mueve entre los márgenes de la filosofía. Conocido como el defensor de la escritura, Derrida es, en el fondo, un pensador de ‘parole vive’ que reconoce que la escritura deja a la palabra inmóvil. En el presente artículo saco a luz la cultura judía sefardí de Derrida (que a menudo se desconoce o se pasa por alto), muestro que Derrida denunció (aunque tímidamente) el antisemitismo en su diálogo con Élisabeth Roudinesco y sostengo que la famosa inversión derridiana escritura–palabra oral (su crítica al fonocentrismo) podría ser menos profunda de lo que se cree (más compleja, con sutiles matices, pequeñas contradicciones y marcada de tensiones), puesto que Derrida confiesa que la imagen de Sócrates y Platón descubierta en un envoi de La carte postale podría ser una equivocación, confiesa en una carta a Gadamer que él es un hombre de ‘parole vive’ y elogia los encuentros con Gadamer en Béliers. Le dialogue ininterrompu: entre deux infinis, le poème.
Feminist reflections have led to a rethinking of many aspects of our contemporary world, such as the concept of masculinity and its power relations. In Western civilisation, in fact, man is the archetype, thus making his supremacy part of the natural order of things. This very naturalness, discursively produced and performed, is what has made man invisible and universal, hence without the need to think-and think oneself-in terms of gender. As a result, man has convinced himself that he is not influenced by his own masculinity and can speak for all mankind, becoming the logos through which he declines the rest, prescribing 'consonant' ways of being a man or a woman. Historically, then, different power relations have developed, generating violent forms of communication that, on a daily basis, reiterate a hegemonic and sexist social model. This has led to the production of certain stereotypical attributes that have subsequently flowed into different social dynamics, establishing different roles and work possibilities that have welded structural problems: such as, for example, the 'glass ceiling'. The aim of this analysis, therefore, will be to reason about the concept of masculinity and the consequent hegemonic-linguistic structures, wondering how such reflections can be translated back into the corporate sphere. This is with the aim of producing anti-discriminatory and equal systems that improve workers' conditions, as well as their general outlook on gender issues. The methodology adopted will see the use of philosophical-pragmatic theoretical reflection, in particular around the theory of linguistic performativity, fused with empirical data collection in the corporate sphere as a result of questionnaires, contextual analyses and training courses carried out at an Italian corporation.
In this paper, I shall argue that the law of non-contradiction can be used to constructively reframe the univocalist debate. Duns Scotus argued famously that a term is univocal in two statements if its unity is sufficient for a contradiction. This logical definition was woven into his arguments against Henry of Ghent’s (and indirectly Thomas Aquinas’) view of analogy, arguing that all successful analogies must be built upon a univocal core. As early as the 1960s, this Scotist univocity had been singled out by French scholars and, by the turn of the century, had become the cherished whipping boy of Radical Orthodoxy, which claims that Scotus was the progenitor of modern onto-theology, nihilism, and secular immanence. While the genealogical critique in its fullness is beyond this paper’s scope, it illustrates the gravity of the question. If the doctrine of analogy is coherent—i.e., if Scotus turned to univocity without cause—then perhaps his condemnation is justified. However—in line with the principle quod est necessarium est licitum (that which is necessary is permissible)—if univocity is necessary for successful theological reference, then perhaps the doctrine of univocity can be defended regardless of its historical usage. This paper will argue that univocity is latent in all successful analogies, commencing with a fairly standard analysis of Scotus’ Ordinatio, then moving beyond Scotus to more constructively suggest that an expanded version of the argument from non-contradiction can help reframe the univocalist debate for today.
من الضروري تعزيز التبادل الثقافي بين المجتمعات المختلفة. هذه التفااالتت باين الثقافاات رارورية لت وياا و ااتال ظر لدي ا وتجما اللغاات والثقافاات التاي تترافاه مع اا. فاي مجتمع اا المعقاد والمت اوات الفجااةات الفردياة متراب اةبشكل وثيه ما قدرة كل شخص اللى التكيف ما مجتما متعادد اللغاات والثقافاات. تعلايل اللغاات اة بياة فاي الجزا اريت لب الحصول اللى م ارات ديدة: الم ارات بين الثقافات. يجب أن يتل دمج هذه الم ارات اةساسيةت التاي ن اىال ا في التحار فاي الاالل متصالت ب ريقاة شافافة فاي تادريو و الحصاول اللاى .FLE مان الاتل اتخااب مباادح فاتللثقافات العالمية في الفصل الدراسي في FLEت يمك ا تحسين كيفية تدريو اللغة الفرفسية وتعلم ا فاي الجزا ار ت مانالتل إالداد ال تب لتفضمامب ريقة متميزة ومحبة في بيئة مت والة للغة والثقافة .الكلمات المفتاحية: ف ج بين الثقافاتت الم اراتت تدريباتFLE ت التعليل والتعلل
En el presente trabajo, mediante una metodología de investigación conceptual centrada en el desarrollo de argumentos y delimitada por un marco epistemológico de lectura deconstructiva, se explorarán conceptos derridianos como la hospitalidad, el acontecimiento o su pensamiento hauntológico en relación con la traducción jurídica. El objetivo de esta investigación es abrir nuevas vías de reflexión y práctica para la traducción jurídica ante los desafíos que plantea una contemporaneidad donde las asimetrías y fricciones identitarias, lingüísticas, culturales e ideológicas conforman un espacio en el que la traducción juega un papel primordial. Tras el desarrollo teórico del trabajo, se plantearán vías de actuación teórico-práctica que reconfiguran la manera de traducir este tipo de textos; la agencia que tenemos al traducir en este ámbito; la concepción del lenguaje jurídico y el texto original, y que permiten plantear una ética traductora que pueda dar respuesta a los desafíos que nos plantea el presente.
This study aims to describe the process of reception and assimilation of Husserlian phenomenology in France, articulated in two parallel traditions, namely the philosophy of subject and the philosophy of concept. The former is linked to the interpretation of Levinas-Sartre and the latter to the epistemological heritage of Koyré-Cavaillès. Finally, we briefly present the critical trace of Cavaillès in certain authors directly or indirectly related to his critique of phenomenology (Tran Duc Thao, S. Bachelard and Derrida).
This article presents the innovative endeavor by Muḥammad ʿĀbid al-Jābrī and Nasr Ḥāmid Abū Zayd in interpreting the Qurʾān through a humanistic lens. Their approach marks a pivotal shift, viewing the Qurʾān as a dynamic text that actively engages with the human interpreter. This human-centric perspective underpins their hermeneutical method, which employs lexicography, philology, and semantics to unearth the layered meanings within the Qurʾānic narrative. The article delves into the nuances of their methodologies, drawing parallels and distinctions, and underscores their profound impact on modern Qurʾānic hermeneutics.
En este artículo nos proponemos realizar una lectura de la sección «Anthropologie» de la Enzyklopädie hegeliana con el objetivo de mostrar la particular concepción de lo humano que, incluso a pesar de su autor, se desprende de ella. Para esto analizaremos algunos fenómenos (el niño en el vientre materno, el sonambulismo magnético, etc.) abordados por Hegel en dicha sección. Concluiremos que el «alma» (Seele), objeto específico de la «Anthropologie», cumple la misma función limítrofe (entre naturaleza y espíritu, sensibilidad y entendimiento, etc.) que ha cumplido la imaginación a lo largo de la historia de la metafísica.
La chaire ISNoV est une initiative réunissant les savoirs et savoir-faire de professionnels, de chercheurs, de formateurs des champs social et socioculturel, ainsi que des acteurs de la non-violence et champs affinitaires, permettant de mettre au travail les situations et formes de violences qui traversent l’intervention sociale, ses terrains et ses organisations. L’objectif est de questionner les pratiques (relationnelles et communicationnelles notamment), les possibilités d’action et de réduction des processus violents. À travers les axes de recherche-action et de formation afférents, il s’agit de contribuer au renforcement d’une hybridation des savoirs académiques et expérientiels, ainsi que le pouvoir d’agir des intervenants face aux situations critiques pesant sur la relation d’accompagnement.
La poésie, genre littéraire de la condensation et de la brièveté, a toujours capté la fugacité du moment présent : l'émotion de l'instant. Toute l'immensité humaine et ses liens avec le monde sont saisis dans des vers lapidaires qui exaltent la joie de vivre. Ceci est encore plus évident dans le lyrisme concentré du haïku et du tanka, où des formes très limitées remplissent la fonction poétique illimitée. Ces compositions, d'origine japonaise, nous permettent d'entrevoir, mieux que toute autre manifestation littéraire, l'éternelle fugacité. Cet article s'intéresse à l'art minimaliste et puissant du haïku et du tanka dans le recueil de poèmes Montagnes de cendres de Bernard Anton (Les Impliqués Éditeur, 2020), véritable échantillon des scènes humaines vécues lors de la pandémie de covid-19. Le regard d'aigle du poète se pose sur la nature vivante et ses saisons cycliques, un regard éloigné des faits, mais proche des sensations et révélant la grandeur de l'existence face à la brièveté du poème.
p>La réforme de la gouvernance du système éducatif belge francophone et la mise en oeuvre de plans de pilotage qui lui est corollaire placent tant les directeurs d’établissements que les conseillers pédagogiques face à la nécessité de reconsidérer l’exercice de leur métier. Dans ce contexte, le rôle et l’accompagnement du conseiller pédagogique constituent un levier devant permettre aux directeurs de développer un leadership indissociable du nouveau cadre de pilotage des établissements. À travers l’analyse d’entretiens compréhensifs menés auprès de dyades composées de directeurs et de conseillers pédagogiques, cet article développe un double angle analytique approfondissant, d’une part, les conditions d’accès au réel de l’activité des directeurs et s’interrogeant, d’autre part, sur la manière par laquelle l’accompagnement du conseiller pédagogique tend à s’adapter au contexte de réforme de la gouvernance scolaire.</p
This introductory paper starts by observing a worldwide demand to ‘leave illiteracy behind’. We explicate and question the spatio-temporal metaphor that implicitly underlies this idea, which is exemplified in the UNESCO Millennium Goal of ‘Education for All’. In place of a binary opposition between literacy and illiteracy or treating them as static essences, we focus on dynamic, multiple and relational processes and propose the terms ‘literacising’ and ‘illiteracising’. The notion of a multiplicity of (il)literacies is at the core of every contribution to this thematic issue. Our introduction presents and discusses the central aspects of these contributions in their own terms but also sometimes goes further. The articles focus on a multiplicity of (il)literacies in various parts of the world, including Bolivia, Benin, Zambia, Ghana, Uganda and India, that are accompanied by a series of conceptual shifts including a critique of normatively unequivocal connotations around literacy and illiteracy and an emphasis on literacies in the plural. After addressing such conceptual shifts, we also discuss the multifaceted role of new technologies, the peculiarities of ‘alternative’ writings such as weaving, possibilities of extending the paradigm of the ‘(New) Literacy Studies’, the complex relations between bureaucracies and (il)literacies and the figure of ‘literacy mediators.’ We conclude by returning to the contextuality of what is seen as ‘literacy’ or ‘illiteracy’ and the potentials and dangers of extending the concept of literacy and propose thinking more about how to make processes of illiteracising more productive.
Derrida defines différance as the “interruption of Hegelian dialectics.” Although scholars have noted that Derrida pursues his critique of Hegel by means of Hegelian concepts, the way that Derrida employs specific Hegelian concepts in his critique, such as non-positionality, self-reference, and contradiction, has not been sufficiently investigated. In this essay, I reconstruct Derrida’s critique of Hegel with special focus on the Hegelian concepts of non-positionality, self-reference, and contradiction.
Based on key texts of Derrida as well as his interviews and recently published seminars the article presents a “micrological” analysis of deconstructivist thought in the context of its appeal to phenomenology of Husserl and fundamental ontology of Heidegger. Derrida begins his intellectual path with a reflection on the most important topics of Husserlian phenomenology and discovers in the descriptions of temporalization a paradoxical movement of the immanent self-deconstruction of phenomenology. It from within undermines its own basic principle of the primordial givenness of the living present to itself in its whole presence. From the point of view of Derrida’s deconstruction, the living present of self-presence of the transcendental ego, like itself, is no longer the original source of sense, meaning, knowledge and experience but rather the effect of difference. Derrida discovers the radical constitutive dependence of the present on the trace of the inevitably lost past, thus, his thought resolutely destroys the primordial nature of the present and roots it in the true “origin” as a game of delays and differences. Similarly, Derrida criticizes the project of fundamental ontology. While Heidegger conceives of the ontological difference between being and Being as the last hidden basis of any question in the discourse of metaphysics, Derrida insists that this differentiation is derived from différance as an even more primordial movement of difference. And although Derrida claims to have a more essential comprehension of the core of metaphysics compared to Husserl and Heidegger and even confidently classifies their philosophical work ones to the field of metaphysics, he continues to use the resources of phenomenological and transcendental discourse again and again, leaving them without any criticism. The most telling example here is the use of the phrase “always already” (toujours déjà, immer schon), incredibly common in the works of Heidegger and Husserl (as well as most other most famous modern phenomenologists) and accompanying most of Derrida’s texts. In this article we seek to draw attention to the mystery power of this phrase, which hides the secret of the origins of phenomenological, fundamental-ontological, transcendental, and deconstructivist discourses as such, and also to demonstrate the possibilities of self-deconstruction of deconstruction, which with new urgency returns us to the problem of defining the limits of metaphysics and the “margins of philosophy”.
El presente artículo busca contribuir a la comprensión de la subjetividad al interior de la teoría sociológica, específicamente en la sociología de la acción. Para ello, se propone como hipótesis la necesidad de comprender los afectos para analizar la capacidad de respuesta del sujeto a los procesos sistémicos que lo determinan. En esa dirección, se reconoce, en primer lugar, la importancia de la subjetividad para diagnosticar la crisis del proyecto moderno, elemento central en la sociología clásica. En segundo lugar, se revisa el proyecto de sociología del sujeto esbozado por Alain Touraine identificando la relación problemática entre subjetividad y cuerpo. Finalmente, se recurre a la ontología del cuerpo de Spinoza y Butler para identificar el carácter afectivo de la capacidad de respuesta del sujeto.
The aim of this essay is to problematize the ontology of Judeo-Spanish qua language. First, I argue that its traditional conceptualization as an autonomous, self-contained language is predicated on a (flawed) classical ontological framework that relies on so-called ‘named languages theory.’ Second, I contend that a more enlightened understanding of Judeo-Spanish as a linguistic phenomenon necessitates a paradigm shift toward a hauntological framework consistent with theoretical models such as translanguaging and revivalistics. I conclude that Judeo-Spanish is best understood as an ensemble of the only partially overlapping idiolects of people who share a common Sephardi cultural/ethnic identity and who manage to communicate with reasonable success. Third, I discuss the momentous implications of this shift in three domains: linguistics, minority rights, and education.
Apstrakt Autor se u ovom radu okreće ka analizi distopijskog narativa u Saramagovom romanu Slepilo. Narativ u ovom romanu oblikuje ideologije i identitete likova i ilustruje distopijski ishod belog slepila misteriozne bolesti koja je među likovima poznata kao "belo zlo". Takođe, autor u ovom radu analizira i raspad društvenog poretka kao i dehumanizaciju u savremenom svetu, koja je izazvana epidemijom belog slepila, jer kako se talas epidemije belog slepila neobjašnjivo širi društvo se raspada, a pojedinci, u borbi za opstanak, otvoreno ispoljavaju animalne crte karaktera. Međutim, i dalje ostaju oni pojedinci koji donose odluke koje pokazuju altruističku žrtvu za dobrobit ostalih. Rad predstavlja deskriptivnu metodu i metodu analize teskta. Cilj rada je analiza distopijskog narativa u Saramagovom romanu Slepilo. Abstract In this paper, the author analyses the dystopian narrative in Saramago's novel Blindness. The narrative in the novel shapes ideologies and identities of the characters and illustrates the dystopian outcome of white blindness, a mysterious disease known among the characters of the novel as the "white evil". Also, in this paper, the author analyses the disintegration of the social order as well as dehumanization in the modern world, caused by the epidemic of white blindness, since the white blindness epidemic inexplicably spreads, society disintegrates, and individuals, in the struggle for survival, openly project animalistic features. However, there still remain those individuals who make decisions that show altruistic sacrifice for the benefit of the others. The paper uses descriptive method and a text analysis method. The aim of this paper is to analyze the dystopian narrative in Saramago's Blindness. UVOD Roman Slepilo razvija uznemirujuću priču koja nastaje iznenadnom i neobjašnjivom epidemijom belog slepila. Slepilo se prvi put pojavljuje kod čoveka koji se vozi svojim automobilom; na semaforu dok čeka da se crveno svetlo zameni zelenim potpuno gubi vid i stvara zastoj, bespomoćno vičući da je slep. Prolaznik vodi slepog čoveka do kuće, i krade mu automobil. Ali, onda i on postaje slep. Epidemija se brzo širi, bez ikakvog poznatog uzroka. Svi likovi su zahvaćeni slepilom osim lekareve žene koja mora da prikriva činjenicu da nije izgubila vid. Epidemija belog
In this paper, the author analyses the dystopian narrative in Saramago's novel Blindness. The narrative in the novel shapes ideologies and identities of the characters and illustrates the dystopian outcome of white blindness, a mysterious disease known among the characters of the novel as the "white evil". Also, in this paper, the author analyses the disintegration of the social order as well as dehumanization in the modern world, caused by the epidemic of white blindness, since the white blindness epidemic inexplicably spreads, society disintegrates, and individuals, in the struggle for survival, openly project animalistic features. However, there still remain those individuals who make decisions that show altruistic sacrifice for the benefit of the others. The paper uses descriptive method and a text analysis method. The aim of this paper is to analyze the dystopian narrative in Saramago's Blindness.
Narrative and writing or literacy are generally viewed as two separate fields of research and scholarly reflection. In this paper, the author looks at them from a single point of view and examines their “discovery stories”—what Foucault, following Nietzsche, calls their genealogies—from a historical and a systematic perspective. In highlighting similarities and structural analogies between narrative and writing, the author foregrounds aspects of them that help to explain the “binary oppositions” underlying the traditional understanding of “(il)literacy”.
11.1 Approccio delle capacitazioni come nuovo paradigma formativo europeo
Tutti i paradigmi della conoscenza tendono a produrre "verità universali" e a pro-porre, alle comunità umane, i propri modelli come universali. Questo ha fatto per secoli l'Europa, senza tuttavia confrontarsi col fatto che l'era delle verità uni-versali è da tempo tramontata. Etienne Balibar (1988). propone l'idea di universali multipli e alternativi (e, aggiungerei, interconnessi). Anche in quest'ultima acce-zione, nell'organizzare la trasmissione delle conoscenze e dei loro contenuti, nel decidere chi può o non può accedere alla conoscenza (e a quale tipo di cono-scenza), nel dettare o finanziare parti della ricerca, l'Europa mantiene una propria egemonia epistemica che è assai più ampia della sola sfera della conoscenza o del-l'istruzione e si estende alle sfere sociali, politiche, economiche e di altro tipo. La conoscenza egemonica che ne deriva influenza anche le relazioni internazionali, producendo l'estensione di un tipo o costruzione di conoscenza su altre culture continentali, considerate minoritarie. Oggi, tuttavia, sappiamo che nessuna prospettiva di conoscenza è completa, nessuna epistemologia, sono tutte reciprocamente incomplete e relazionali, quindi, complementari e valide solo a determinate condizioni. Non esiste una co-noscenza onnicomprensiva: nel pensiero relazionale c'è necessariamente qualche spostamento della conoscenza e qualche ibridazione culturale. Tale è anche il caso dei saperi europei, che, in passato, l'Occidente è riuscito a imporre alla maggior parte del mondo come dominante ed egemonico. (Ivekovi , 2022). Questo è il motivo per cui, in ambito europeo educativo-formativo, dobbiamo considerare non solo nuove agenzie o soggetti politici plurali emergenti, non solo...
El objetivo de este trabajo es reflexionar sobre la formación de neologismos tomando como punto de partida los términos “Destruktion” de Martin Heidegger y “Déconstruction” de Jacques Derrida. Ambos afrontan el mismo problema: encontrar una palabra que signifique los nuevos conceptos que elaboran en sus sistemas filosóficos. En ambos casos se aprecia que objetivamente hay una revitalización de formas ya existentes en cada lengua. Pero eso, en realidad, radica en procesos distintos de construcción. Se pretende mostrar cómo Heidegger adapta un término latino al alemán y Derrida recoge palabra existente no muy usada en francés y le da un nuevo sentido. Y ello en dos autores comprometidos con la creación de palabras al servicio de su pensamiento filosófico.
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