Felix Ravaisson

This chapter deals with the work of Félix Ravaisson (1813–1900) and Emile Boutroux (1845–1921). Together with Jules Lachelier, these philosophers are to be taken as the paramount representatives of a
mid-nineteenth-century revival of spiritualist philosophy in France. To the extent that they broke with the eclectic philosophy of Victor Cousin, they veered towards what Ravaisson called a ‘spiritualistic realism or positivism’ based on a close dialogue with the sciences and on a new emphasis
on the concept of contingency. The chapter considers, in particular, the implications of this wave of spiritualism for the philosophy of culture and the philosophy of history.

COLLOQUE INTERNATIONAL "Sens de l'être, sens de la vie et de l'action dans la philosophie française du XXème siècle" - 14 et 15 novembre 2024 - UCLy Campus Carnot (Amphi K101) - 23 place Carnot 69002 LYON
https://www.ucly.fr/l-ucly/agenda/sens-de-letre-sens-de-la-vie-et-de-laction-dans-la-philosophie-francaise-du-xxeme-siecle/

Questo contributo propone un’analisi degli studi compiuti da Bobbio sulla figura e il pensiero di Gramsci, attraverso testi pubblicati e il materiale di archivio inedito conservato presso il Centro studi Gobetti a Torino e la Fondazione Gramsci di Roma. Il filosofo torinese, infatti, a partire dal Convegno gramsciano del 1967 è stato uno dei più importanti animatori del dibattito teorico attorno alla ricostruzione delle teorie del pensatore marxista: dall’ipotesi di un Gramsci «teorico della sovrastruttura», Bobbio ha rappresentato per oltre un ventennio uno dei protagonisti della polemica gramsciana, nonché della sua diffusione oltre i confini italiani. Da questi stimoli lo studio intende fornire una rinnovata e approfondita ricostruzione della relazione intellettuale fra due delle importanti figure del pensiero politico italiano del Novecento.

Programma completo: https://aispp.it/convegno-annuale-2024/

This book offers a radical new understanding of law, beyond the con nes of its formalization by the state. The book takes off from the late work of Gilles Deleuze and Michel Foucault, for whom law and its institutions came to be liberated from an ideological perspective that had treated them as sterile instruments for the reproduction of domination. Engaging with its continental history, it addresses the concept of law, not merely as 'command', but as the result of a much more complex legal operation aimed at dynamically stabilising the social relations of a community. The book thus sidesteps the usual legal-political focus on those-from Hobbes to Schmitt-who have contributed to the categorical scheme of the modern state, and with it questions of political representation, sovereignty, the rigid distinction between public law and private law, and so on, as it pursues an alternative theoretical trajectory through Ravaisson, Tarde, and Hauriou. Politics, this book maintains, can no longer be treated simply through the state form. And, relatedly, the law must be seen as a living law: a law that cannot be treated exclusively in formal terms, but must be taken as a grammar capable of articulating a politics of process, relationality, and innovation. Reconceived as such, law can then circumvent the aporias that arise when society is viewed as a private company, and the state seen as the bearer of the only possible means of formalising its relationships. At the intersection of law and political theory, this book will speak to scholars and others with interests in both these areas, and especially those concerned with the limits of both conventional and critical approaches to law.

Co-edited with Mark Sinclair.

French philosophy is an internationally celebrated national philosophical tradition, and this Oxford Handbook offers a comprehensive approach to its history since 1800. The Handbook features essays written by renowned international specialists, illuminating key movements and positions, themes and thinkers in nineteenth-, twentieth- and even twenty-first-century French philosophy. The volume takes into account developments in recent historical scholarship by broadening the notion of Modern French Philosophy in two ways. Whereas recent approaches in the field have often ignored early nineteenth-century developments, this volume offers comprehensive treatment of French thought of this period in order to grasp better later developments. Moreover, the volume extends the canon at the other end of the period of Modern French Philosophy by including work on philosophers who have come to prominence only in the last ten or twenty years. The volume takes 'French philosophy' in a broad sense to include all philosophy carried out in France over the last 200 years, and it illuminates the institutional and cultural background of this national philosophical tradition in such a way as to provide a fuller and more comprehensive understanding of its unity and of its more famous moments in the twentieth century.

CONTENTS

1. Editors' Introduction, Mark Sinclair and Daniel Whistler

Part I: Movements and Positions
2. Maine de Biran and the Legacy of Ideology, Anne Dévarieux
3. Eclecticism and its Discontents, Delphine Antoine-Mahut
4. Positivisms and Spiritualisms: Quarrels and Appropriations, Annie Petit
5. Vacherot and his Circle: Philosophy and Religion in the Pantheism Controversy, Ayse Yuva
6. Spiritualism as a Philosophy of Culture: Ravaisson and Boutroux, Tullio Viola
7. Charles Renouvier on the Necessary Conditions of the Scientific Mind: Passion, Habit, and Will, Jeremy Dunham
8. Bergson after Boutroux on Freedom and Contingency, Mark Sinclair
9. Jean-Marie Guyau on Morality and Life, Keith Ansell-Pearson and Federico Testa
10. Léon Brunschwicg and the Development of French Neo-Kantianism, Pietro Terzi
11. Simone Weil's Practical Philosophy, Philip Goodchild
12. Early Existentialisms, Kate Kirkpatrick
13. Historical Epistemology: A Broader and More Complex View, Cristina Chimisso
14. Merleau-Ponty: A Bergsonian in the Making, Donald Landes
15. Frantz Fanon, Philosophising (in) the Colonial Situation, Lucie K. Mercier
16. Emmanuel Levinas and Vladimir Jankélévitch: Sociality and the Second-Person, Michael L. Morgan
17. Foucault and the Task of Philosophy, Johanna Oksala
18. Ethics and Ontology in French Hermeneutics: The Case of Ricœur, Gaëlle Fiasse
19. Deleuze or Lyotard?, Frédéric Fruteau de Laclos
20. French Phenomenology after 1961, Françoise Dastur
21. Irigaray and Feminism in French Philosophy after Beauvoir, Rachel Jones
22. Deconstruction and Forgiveness: The Final Phase of Derrida's Thought, Leonard Lawlor
23. Badiou's Being and Event Trilogy and the Pas de Deux with Deleuze, Sean Bowden and Caitlyn Lesiuk
24. The Non-Philosophy of François Laruelle, Rocco Gangle

Part II: Influences
25. Descartes in Modern French Philosophy, Andrea Gadberry
26. Spinoza in Modern French Philosophy, Knox Peden
27. Hegel in Modern French Philosophy, Andrea Bellantone
28. Marx in Modern French Philosophy, Frank Fischbach
29. Heidegger in Modern French Philosophy, François Raffoul
30. French Philosophy in the Analytic Tradition, Barry Dainton

Part III: Themes
31. Aesthetics in Modern French Philosophy, Carole Talon-Hugon
32. The Concrete and the Abstract in Modern French Philosophy, Giuseppe Bianco
33. The Question of Habit in Modern French Philosophy, Mark Sinclair
34. Philosophical Historiography in Modern French Philosophy, Marie Louise Krogh
35. Reason and Analysis in Modern French Philosophy, Pascal Engel
36. Desire in Modern French Philosophy, Miguel de Beistegui
37. Life: Modern French Philosophy and the Life Sciences, Giuseppe Bianco
38. Transcendence and Immanence in Modern French Philosophy, Laurent Bove
39. Structure in Modern French Philosophy, Patrice Maniglier
40. Literature and Modern French Philosophy, Eleanor Kaufman
41. French Philosophy during the First World War, Martha Hanna

From October 9 to 11, the conference 'Archaeology of Manuscripts - Cataloguing, Presentation and Research in the Digital Space' will be the venue for an intensive exchange between academic manuscript research and manuscript-related work at libraries and archives. A must-attend event for the manuscript community, where the boundaries between academia and memory institutions are programmatically crossed.

Topic:
Potentiale der Multispektralphotographie

Mittwoch, 11. Oktober 2023
Sektion 4.1: Material- und naturwissenschaftliche Methoden in der Handschriften-Forschung I
mit Expert:innen für Pergamentanalyse (Parchment Glutamine Index), Tintenanalyse, (UV-vis-NIR Reflektographie, XRFDr), Multispektralphotographie sowie Kunst- und Kulturgutanalyse und mit Gesprächspartner:innen aus Fachwissenschaft und Gedächtnisinstitutionen

This article clarifies the relationship between spiritual desire and religious practice. I outline a philosophical account of practice, and suggest that desire is one of four cornerstones of the concept of practice. I distinguish three kinds of practice – art practice, skill practice, and spiritual practice – which are differentiated by their structures of desire. I argue that ‘spiritual desire’ can be understood as an ‘infinite desire’’, and that spiritual practices offer determinate, embodied, culturally specific ways to express this infinite desire. Within this theoretical framework, I discuss certain salient features of experiences described during my interviews with religious practitioners, showing how these first-person accounts of spiritual desire and religious practice relate to my philosophical analysis.

Sous la direction de Jean-Louis Vieillard-Baron ; [avec les contributions de Andrea Bellantone, Vincent Delecroix, Anne Devarieux... et al.] Textes issus d'un colloque organisé en décembre 2013. - Autres contributeurs : Emmanuel Falque, Bernard Grasset, Jean-François Petit, le cardinal Paul Poupard, Renzo Ragghianti, Camille Riquier, Alexandra Roux, Bertrand Saint-Sernin.International audienc

The self-help genre dominates the space for shaping and changing habits at the individual scale. The individual and the personal-where many self-help books end-is where Revolutionary Routines: The Habits of Social Transformation, begins. The book builds a theoretical manifesto, inspiring thought on the "immanent process" of social change, its non-linearity, its continuing nature, and the significance of minor gestures or habits.

This article is one stage in an interdisciplinary research process conducted by a group of researchers, somatic practitioners, and dancers investigating uses of somatic practices1 in dance, and within contexts of social vulnerability and exclusion where such use has been less common.2
In order to carry out this research we have had to question the epistemologies of somatic practices.3 Such epistemological work is necessary, we claim, because while somatic practices are often said to lack a theory, in fact it seems to us that what we are really dealing with is an inherently diverging theory. On the one hand – and this is particularly true for the Feldenkrais method which we will be discussing here – there exists a theoretical corpus developed in texts written by the founders and their disciples. On the other hand, there is a second, implicit theoretical corpus which grounds and organises the practice itself. This second theoretical corpus is often transmitted orally during practitioners’ training, and is implicated within the practice itself. Although scarcely formulated as such, this second corpus is often infinitely more coherent and complete than the first. Furthermore, the first corpus (often taken as ‘the’ theory of the technique) sometimes contradicts the second.

The research is concerned with studying (the form, content and nature of their relationship in the art of romantic photography), as it contained four chapters that included defining the research problem, which is evident by studying the structure of form, content and dialectic of the relationship between them in the art of photography in the Romantic School in France, and the importance of the research came as it sheds light on The aesthetic, philosophical and emotional artistic discourse of the Romantic School and its study according to the methods of scientific and academic research and the cognitive importance it constitutes by crystallizing an analytical, descriptive and historical horizon of what has been accomplished of romantic artistic works within the temporal and spatial limits of the research. The romantic concept, the concept of art form and the concept of content, in addition to the nature of the form-to-content relationship, and the third chapter was devoted to the research procedures that included determining the research community and selecting models for the research sample of five works of art, then the research methodology and analyzing the sample models. The fourth chapter included the results, conclusions, recommendations and proposals where romantic art had motives An unconscious change based on the human self and an emphasis on emotion, imagination and its participation In artistic forms and contents effective in a consensual relationship that highlights the great emotional impact and the intellectual and aesthetic role of romantic art by highlighting the artistic features and technical methods in embodying visual and imagined forms and employing them in relationships that left a shocking and unique impact in the history of modern art characterized by emotional interaction, exaggeration, criticism, documentation and alienation. Finally, search is a list of sources

Le propos de cette these est de reflechir sur la notion philosophique de Maine de Biran : l’ "aperception immediate". L’aperception immediate, c’est le moment ou je m’apercois de moi, ou je saisis immediatement l’evidence de mon existence. Biran a relie ce moment au mouvement volontaire, le mouvement dont le but est le mouvement lui-meme. Quelle est la signification philosophique de cette correlation ? Dans cette these, a l’entremise de Felix Ravaisson et de Kitaro Nishida, nous trouverons que le mouvement volontaire chez Biran est d’abord la reflexion, qui nous fait reconnaitre nous-meme, et puis il est ultimement considere comme creation, l’acte de s’engager dans le monde reel et historique.

Lo Sguardo, n. XXXI, 2020, pp. 403-415.
Nota di discussione su Denise Vincenti, "Abitudine e follia. Studi di storia della filosofia e della psicologia" (Mimesis, Milano 2019) e "La spontaneità malata. Fisiologia, patologia e alienazione mentale nel pensiero di Félix Ravaisson" (ETS, Pisa 2019)

Camille Mauclair makes another appearance in the third chapter, this time presenting a more sophisticated persona as a member of the advisory team overseeing Le Dessin, a monthly review aimed at national instructors of primary, secondary and advanced drawing education in France. In the first scholarly study of this periodical, I ask how and why state pedagogues and administrators, senators and other key actors who sat on the editorial board and wrote for the journal considered Mauclair their ally and willingly named him a colleague. Analyzing the evolution of Le Dessin over a decade, I show where their respective positions both converged and diverged, while exploring politicized discourse around drawing education in a period when one of the markers of modernist authenticity was the eschewal of traditional draftsmanship. Against ever shifting political tides, I trace the nationalist and anti-modernist ideologies underwriting the content of a journal sanctioned by the Ministry of Education and the Fine Arts and intended to shape the next generation of instructors (and students). At a time when the preservation of "drawing skills" had become central to the conservation of French national identity, I chart the journal's evolving and inconsistent attempts to defend the utility of drawing as a core element of the national public curriculum for school children.

Kuki links contingency to the phenomenon of existence. A phi-losophy that forces itself to see contingency behind necessity also dis-covers nothingness behind reality. A philosophy of contingency does not simply see “what there is” but forces itself to be surprised at what it can trace back to nothing other than to contingency.

L'abitudine è spesso intesa come il semplice sfondo sul quale si stagliano le date memorabili della vita di ciascuno. A uno sgardo più attento, però, le abitudini si rivelano una componente essenziale della nostra identità, poichè rivelano l'intima connessione fra ciò che ci appartiene così profondamente da non esserne consapevoli e l'alterità che ci viene incontro, popolando gli interstizi fra attività e passività, organico e inorganico, familiare ed estraneo. Molti scrittori e filosofi del secolo scorso hanno trovato nell'abitudine lo strumento adatto per mappare questo territorio, facendone uno dei più rilevanti snodi concettuali di un'epoca a sua volta tesa fra continuità e discontinuità. Il ritorno dell'abitudine quale tema privilegiato della ricerca filosofica fa dunque eco a quelle riflessioni, riprendendone le file interrotte. In questo volume, ponendo in dialogo alcuni dei capolavori della modernità letteraria con diverse prospettive filosofiche, si compongono le sfaccettature di un discorso che, mantenendo un'essenziale unità, si rifrange in diverse direzioni: Herni Bergson e lo spiritualismo francese gettano luce sulle rappresentazioni della routine in Marcel Proust e Samuel Beckett; "The Way of all Flesh" di Samuel Butler è letto come un riflesso letterario delle eterodosse teorie lamarckiane dell'autore; la nozione di habitus di Pierre Bourdieu si offre come chiave di lettura de "Il deserto dei Tartar" di Dino Buzzatii; la rappresentazione della dipendenza ne "La coscienza di Zeno" di Italo Svevo converge con il tardo pensiero di Sigmund Freud; la poetica dell'OuLiPo e l'opera di Georges Perec anticipano le teorie dell'antropologia filosofica dell'esercizio di Peter Sloterdijk. La costellazione così composta disegna uno sforzo trasversale di ripensare l'esperienza umana sotto il segno di un'identità minore, un'identità spogliata di ogni pretesa autarchica ma non per questo polverizzata o liquefatta.

This chapter begins with a critical hypothesis: in order to better understand the logics, challenges and potentialities of social change at the current conjuncture, we might need to attend more carefully to the relationship between affect and habit. That is, in the midst of the turn to affect, renewed interest in habit, the rise of various 'new' materialisms and ecological approaches and the growing salience of algorithmic life, both apprehending and pursuing socio-political transformation may require closer engagement with the emergent links among sensation, duration, repetition, iteration, automation and atmosphere.

This article examines the concept of "madness" in Ravaisson's philosophy, especially in his Rapport sur la philosophie en France au XIX e siècle (1867). The aim of this analysis is to highlight the influence of mid-nineteenth century French Psychiatry, particularly Alienism, on Ravaisson's conception of lunacy. While earlier spiritualist accounts described the lunatic as a being without rationality and an automaton without consciousness, Ravaisson instead tries to thematize the role of reason and rationality in the various morbid states of the soul (such as delirium, hallucination, alterations of sensibility, etc.).

This paper analyses Félix Ravaisson’s conception of habit by relying not
only on his renowned text De l’habitude (1838) – entirely devoted to this topic –, but also on his first work on Aristotle’s Metaphysics (1837). The aim is to examine to what extent Ravaisson’s reading of Aristotle had shaped his philosophical views and informed his text on habit.

The notion of «madness», at least as far as nineteenth-century French intellectual history is concerned, has been taken into consideration by different disciplines and perspectives. Placed at the intersection of medicine, psychiatry and philosophy, this disease received in the first part of the nineteenth century several descriptions and conceptualisations. In the path of discovery and understanding of madness, French spiritualist philosophy seems to play a pivotal role. In this essay, I analyse the brotherhood between philosophy and psychiatry, by relying on an unpublished manuscript of Felix Ravaisson about Maine de Biran’s conception of madness (translated at the end of this article). The main problem faced by Ravaisson is whether madness entails the complete disappearing of an individual’s self and personality. Ravaisson
ntends, indeed, to overcome Biranian solution and demonstrate the persistency of the self in madness and delirium.

Mark Sinclair offers in this book one of the first commentaries in English on the philosophy of Ravaisson, an author who is little read today and who nevertheless marked a whole generation of philosophers, especially French. This book sheds light on how the Ravaissonian concept of habit takes on a metaphysical rather than psychological meaning that has a great influence on French philosophy at the beginning of the twentieth century. It also shows in what extent habit plays the role of method in the philosophy of Ravaisson. Concerning this last point, Sinclair not only offers us an internal commentary on Ravaisson but also tries to see how his philosophical approach sheds light on contemporary issues. Mark Sinclair wishes to highlight the metaphysical dimension of habit in Ravaisson's philosophy. Habit is characterized by inclination, which, according to Ravaisson, is at the root of both will and action: all dispositions, capacities, powers are to some degree a function of inclination or tendency. And since nothing exists in the world without dispositions or capacities, nothing exists without inclination. The aim of Mark Sinclair's book is therefore to show how Ravaisson proposes an original idea of inclination without necessitation, an idea of non-mechanical inclination. This way of conceiving a non-mechanical causality, a tendency which would be the very being of beings, leads to the reformulation of great philosophical problems: the problem of the link between the mind and the world, the problem of action, the problem of causality (theory of causation and metaphysics of powers). Ravaisson, when he speaks of inclination and tendency in habit as a disposition, a virtue, can serve to enlighten and develop some contemporary problematics, just as they may illuminate Ravaisson's philosophy.

This article proposes a comparison between one of the major figures of French spiritualism, Félix Ravaisson, and the pragmatist philosopher Charles S. Peirce. While there seems to be no direct historical connection between the two authors, their philosophies display striking similarities, in particular with regard to the link between the problem of habit and the problem of determinism. Both authors resort to habit when considering the role of chance, spontaneity, and final causation in nature, soon reaching the basic metaphysical issue of how to think about the relation between nature and spirit, or matter and mind. Moreover, they articulate their positions using concepts and metaphors that directly evoke the Christian notion of love. Yet Ravaisson and Peirce also appear to disagree on some fundamental issues. In particular, they have differing conceptions of the relation between habit and spontaneity. The article explores the implications of this disagreement and attempts to unearth its philosophical relevance.

(Some free e-prints of the published version are available at https://www.tandfonline.com/action/verifyEmail?activationCode=IBQXBwrNwytbiCa45NeVQktHD5PvXVNa)