Plutarch tells the story of a man who plucked a nightingale and finding but little to eat exclaimed: "You are just a voice and nothing more." Plucking the feathers of meaning that cover the voice, dismantling the body from which the voice seems to emanate, resisting the Sirens' song of fascination with the voice, concentrating on "the voice and nothing more": this is the difficult task that philosopher Mladen Dolar relentlessly pursues in this seminal work.The voice did not figure as (...) a major philosophical topic until the 1960s, when Derrida and Lacan separately proposed it as a central theoretical concern. In A Voice and Nothing More Dolar goes beyond Derrida's idea of "phonocentrism" and revives and develops Lacan's claim that the voice is one of the paramount embodiments of the psychoanalytic object. Dolar proposes that, apart from the two commonly understood uses of the voice as a vehicle of meaning and as a source of aesthetic admiration, there is a third level of understanding: the voice as an object that can be seen as the lever of thought. He investigates the object voice on a number of different levels--the linguistics of the voice, the metaphysics of the voice, the ethics of the voice, the paradoxical relation between the voice and the body, the politics of the voice--and he scrutinizes the uses of the voice in Freud and Kafka. With this foundational work, Dolar gives us a philosophically grounded theory of the voice as a Lacanian object-cause. (shrink)

The paper takes as the starting point a dense and notorious quote by Lacan where he takes up in a single gesture three concepts of ancient philosophy, tyche, clinamen and den. The contention is that all three aim at the status of the object, although by different means and in different philosophical contexts, and the paper tries to spell out some crucial points concerning each. Tyche, usually translated as chance and put into an opposition with automaton, requires a reading of (...) some passages of Aristotle’s Physics where Lacan took it from, and an account of the problem of repetition in psychoanalysis. Clinamen, the swerve, stemming from Epicure and Lucretius, requires a condensed reading of the tradition which took it up, from Cicero to Hegel, Marx, Deleuze and Badiou, pinpointing the dilemmas and contradictions of this tradition. Den, stemming from Democritus who coined this neologism, brings up an entity which is neither being nor nothing, neither one nor zero nor multiple. It is perhaps the best evocation, at the dawn of philosophy, of what Lacan would call object a, and it allows to sidestep the difficulties and the pitfalls presented by the other two notions. The paper tries to pin down the minimal requirement for the Lacanian theory with the irreducible and incommensurable (non)relation of ‘minus one’ and den. (shrink)

Dans les années 1760, l'atelier du baron d'Holbach est, avec Ferney au temps de Voltaire, le principal lieu de diffusion des idées hétérodoxes qui permettent la radicalisation des Lumières en France. L'activité de traduction d'Holbach, plus importante en quantité que son activité d'auteur, est étudiée ici pour la première fois de manière systématique. En comparant les ouvrages clandestins traduits et publiés par Holbach avec leurs vrais ou prétendus originaux (majoritairement anglais), Mladen Kozul analyse les manipulations énonciatives, thématiques et éditoriales qu'Holbach (...) opère dans les textes anglais pour en légitimer le discours et les transformer en livres clandestins français. Il montre qu'Holbach, fidèle aux procédés d'une culture rhétorique qui brasse et recycle textes et discours, s'appuie sur les stratégies des encyclopédistes qu'il perfectionne en employant les méthodes de la librairie clandestine. Les textes traduits par Holbach orientent d'une manière décisive la perception qu'a le public des correspondances entre les idées des Lumières en France et celles provenant d'autres cultures de l'Europe occidentale, et notamment d'Angleterre. Les figures d'auteurs anglais qui se dégagent du livre clandestin apparaissent comme des constructions qui installent, aux yeux du lecteur français, le mirage d'un front philosophique transculturel radical, uni et solidaire. Les pratiques du baron nous permettent ainsi d'interroger le rapport complexe du public cultivé des Lumières à l'altérité culturelle. En repensant les notions de traduction et d'auteur, Mladen Kozul invite à voir en Holbach l'inventeur d'une des premières manipulations médiatiques d'envergure en Occident. (shrink)

This study explores the role that business schools have in developing favorable attitudes toward business involvement in corporate social responsibility. Two cohorts of incoming students from two internationally accredited MBA programs in Chile and two cohorts of graduating students from the same institutions were compared in terms of their attitudes toward the role of business in alleviating social ills and the role they assigned to business schools in preparing managers to effectively address social issues. The attitudes expressed by graduates of (...) the two programs changed after program completion. Faculty attitudes toward business involvement in CSR may play a role in the observed differences between the graduates of both institutions. (shrink)

In the times of the present pandemic the paper attempts to look at the virus as a philosophical problem. The first use of virus in the sense of an agent causing infectious diseases stems from the time of the Enlightenment and happens to coincide with the introduction of the term materialism in the philosophical sense. The first line of inquiry scrutinizes the infectious quality that was traditionally ascribed to the powers of sensuality, the body, ultimately matter and the material, supposed (...) to be endowed with viral capacity. This line leads back to Plato and the problems he had with the contagious nature of mimesis, a paradigmatic case for this stance. Hegel, as opposed to this, ascribed viral powers to spirit itself and saw contagion (Ansteckung) as the key force in the spread of the ideas of the Enlightenment, eventually leading to revolution. The paper proposes a new ‘viral ontology’ that attempts to single out the virus as an entity inhabiting both matter/body and spirit, and ultimately stands at the core of being human. In the times of the present pandemic the paper attempts to look at the virus as a philosophical problem. The first use of virus in the sense of an agent causing infectious diseases stems from the time of the Enlightenment and happens to coincide with the introduction of the term materialism in the philosophical sense. The first line of inquiry scrutinizes the infectious quality that was traditionally ascribed to the powers of sensuality, the body, ultimately matter and the material, supposed to be endowed with viral capacity. This line leads back to Plato and the problems he had with the contagious nature of mimesis, a paradigmatic case for this stance. Hegel, as opposed to this, ascribed viral powers to spirit itself and saw contagion (Ansteckung) as the key force in the spread of the ideas of the Enlightenment, eventually leading to revolution. The paper proposes a new ‘viral ontology’ that attempts to single out the virus as an entity inhabiting both matter/body and spirit, and ultimately stands at the core of being human. (shrink)

InHow the West Came to Rule, Alexander Anievas and Kerem Nişancıoğlu offer an alternative to both Political Marxism and world-systems analysis (WSA) by going beyond the nation-state as the unit of analysis in the former and the marginalisation of articulation and combination between modes of production in the latter. Their account also gives more room to non-European actors neglected in other interpretations of the rise of the West. However, I argue that their argument is much closer toWSAand that their critique (...) of Wallerstein regarding Eurocentrism, the origins of capitalism and the role of wage labour in the capitalist world-system is problematic. Furthermore, Anievas and Nişancıoğlu do not offer a sufficiently rigorous definition of combination, leading to an overextension of the concept. (shrink)

The paper takes up the problem of tactility, the sense of touch, as a philosophical problem largely neglected by the philosophical tradition. It tries to show how touch immediately raises some basic philosphical concepts, the notion of inner/outer, subject/object, of difference, of the ways to conceive the limit, of appearance/the thing itself, the basic problem of counting (it takes two to touch), etc. It analyses the classical text on touching by Aristotle in De anima, trying to show how the notion (...) of the limit necessarily becomes complicated the moment one tries to grasp it. Then it pits the Aristotelian notion of flesh as the medium of touch against the modern conception of flesh in Merleau-Ponty, arguing that Merleau-Ponty tries to strategically circumvent the notion of the difference, the lack and the cut. Finally it considers the way that Freud, in Totem and Taboo, posits the prohibition on touching as the elementary social injunction instituting the social, thus posing a concept of touch with coincides with the cut in which 'the object touch' emerges. From there it procedes to an account of the analytic situation which is based on the prohibition of touch (as well as severing all other senses) in combination with the injunction to speech, thus establishing a framework for a reinvention of touch in a paradoxical, roundabout way. (shrink)

This paper tries to provide some clues and red threads through the magisterial work of Eric Santner. The first part takes the point of departure in his book on Schreber (My Own Private Germany) and tries to lay down a basic narrative that subtends most of Santner’s work and can be encapsulated by “the secret history of modernity.” This narrative is briefly spelled out through the relationship of Schreber the father (the “surplus father” as the continuation of the enlightenment), Doctor (...) Flechsig (the seminal representative of the modern university discourse), and Schreber the son, the embodiment of the symptom of the progress of modernity. The second part of the paper scrutinizes three interrelated concepts proposed by Santner, too muchness, the surplus of immanence, and manatheism, which provide conceptual tools to address the break of modernity. The three concepts are brought into relation with the historical placement of psychoanalysis in modernity, the dialectic of “what remains” and the emergence of the new, and finally with the nature of the exception pertaining to the notion of the surplus. The last part, “the punning of reason,” examines Santner’s frequent use of puns (“puncepts”) as a conceptual strategy to deal with the paradoxes of universality. Punning is taken not as an addition or embellishment but as a poignant way to propose a new status of universality, related to what Lacan named lalangue. The three different perspectives try to show the different ways by which Santner’s work addresses the core conundrums of modernity. (shrink)

A generalized Veltman semantics developed by de Jongh is used to investigate correspondences between several extensions of intepretability logic . In this paper we present some new results on independences.

Interpretability logic is an extension of provability logic. Veltman models and generalized Veltman models are two semantics for interpretability logic. We consider a connection between Veltman semantics and generalized Veltman semantics. We prove that for a complete image-finite generalized Veltman modelW there is a Veltman model W ′ that is bisimular to W.

Žižeks universitätsöffentliche Verteidigung seiner Magisterarbeit im Jahr 1975 an der Universität Ljubljana war ein bedeutendes Ereignis. Trotz seiner Brillanz und der Veröffentlichung seiner Diplomarbeit über Heidegger, wurde seine Magisterarbeit über den französischen Strukturalismus zunächst abgelehnt, da ihr marxistischer Bezug als unzureichend erachtet wurde. Žižek weigerte sich, sich der orthodoxen marxistischen Doktrin zu beugen, was zu beruflichen Nachteilen führte. Seine Arbeit, die den Strukturalismus tiefgreifend analysierte, zeigte seine Bereitschaft, traditionelle Paradigmen zu hinterfragen. Diese Episode verdeutlicht Žižeks intellektuelle Integrität und seinen unerschrockenen (...) Ansatz, innovative theoretische Perspektiven zu entwickeln, die später seine internationale Anerkennung begründeten. (shrink)

The moment one imitates something, it sticks, it marks the imitator, there is no innocent imitation. Imitation necessarily affects the one who imitates, for better or for worse, and the making of a simple copy of something necessarily affects the original. This is perhaps the briefest way to describe Plato?s concerns about the nature of mimesis in the Republic. The purpose of this paper is to give a brief account of looking at the mysterious magic powers of mimesis and of (...) attempts to counteract them. The topic is massive, so the paper will concentrate on a few perspectives, starting with the theatrical parable of St. Genesius, leading to Pascal and to Althusser?s theory of ideology, then scrutinizing the ways in which modernity tried to disentangle itself from mimesis. What is the real of the mimetic spell which has so vastly ramified aesthetic and political consequences? The paper proposes a defense of mimesis, claiming that modernity, by relegating the traditional art to the past of mimesis and representation, thereby maintained a disavowed kernel of mimesis at its core. nema. (shrink)

Unwelcome or unconsented acknowledgments is an unethical practice seldom addressed. It constitutes a form of authorship abuse perpetrated in the acknowledgments section of published research, where the victim is credited as having made a contribution to the paper, without having given their consent, and often without having seen a draft of the paper. The acknowledgment may be written in such a way as to imply endorsement of the study’s data and conclusions. Through a real-life case, this paper explores the issue (...) of unconsented acknowledgments and makes recommendations to prevent its occurrence, thereby promoting research integrity. (shrink)

The very influential theoretical concepts proposed by Rudolf Otto in his 1917 classic The Idea of the Holy are often seen as examples of properly religious content that cannot be approached by any other means except religious. This conclusion is challenged by closer readings of Otto’s writings on naturalism and religion where he, despite of being at times critical of some versions of naturalism, expresses his thorough commitment to naturalist ic explanations. Otto’s views are presented as compatible with recent cognitive-scientific (...) theories of religion and as a constructive contribution to the scientific study of religion. Otto’s theological position, because it is based on his naturalism, is a possible methodological framework for further studies in religion and science in general and cognitive science of religion in particular. (shrink)

Članek poskuša ob Machereyevi knjigi pokazati, da je naslovna alternativa slabo zastavljena. Macherey zoperstavlja Heglovo strategijo, temelječo na univerzalnem subjektu, negaciji negacije in teologiji, in Spinozov radikalno anti-teleološki postopek ter ob problemih geometrične metode, atributov in determinacije kot negacije razkriva slepe pege Heglovega branja Spinoze. Avtor pa skuša nasprotno pokazati, da je pri tem podoba Hegla zvedena na nekaj počeznih preprostih formul, da se mora sama analiza Spinoze, kljub upravičeni kritiki Heglovih spregledov, zaplesti v notranja protislovja ter da je naposled (...) najboljša alternativa heglovskim zablodam Hegel sam. (shrink)

Tekst razvija idejo interpasivnosti, novega koncepta, oblikovanega po modelu interaktivnosti in ki pokriva vrsto pojavov, v katerih subjekt delegira svojo pasivnost in užitek na drugo osebo ali stvar. Izhodišče je tekst, ki gaje leta 1874 napisal Villiers de 1'Isle-Adam in ki nemara lahko velja za rojstno mesto te ideje. Ta tekst razvija pojem la claque, in predlaga njegovo razširitev, tako da bi ga pretvorili v mehanični aparat. Pričujoči tekst skuša pokazati, daje ta claque mogoče vzeti za vzorec za delovanje želje (...) in njene inherentne interaktivnosti, medtem ko leži ključ do interpasivnosti v neki dimenziji, ki se inherentno razlikuje od želje in seji zoperstavlja, in ki jo je Freud zakoličil kot nagon. Medtem ko se želja vzdržuje skozi svojo nenehno nezadovoljenost, pa je nagon vselej zadovoljen, subjektu priskrbi užitek, pred katerim ga želja skuša obvarovati. Psihoanalizo je tako mogoče dojeti kot proces, ki vodi od struktur želje k strukturam nagona. (shrink)

Izhajajoč iz dveh slavnih Kantovih tekstov skuša pričujoči spis pokazati na notranjo zvezo med avtonomijo uma in subjektivno svobodo na eni strani ter nujnim pokoravanjem arbitrarni avtoriteti na drugi. V Kantovem načrtu za organizacijo Univerze se ta povezanost kaže kot delitev na zgornje in spodnje fakultete, pri čemer se morajo prve podrejati samovoljnim ukazom zunanje oblasti, druga pa naj se ravna le po načelih uma. Obe plati spadata skupaj v skladu s Kantovim paradoksnim stališčem, da samo omejitev osvobaja, medtem ko (...) bi neposredno sovpadanje obojega privedlo do nevarnosti totalitarizma. Toda ta bistvena zveza med umom in ne-umno arbitrarnostjo naposled meri drugam: subjekt, ki si v svoji radikalni avtonomiji in samoopredelitvi postavlja svoj lastni notranji Zakon, je prav v svojem jedru soočen z radikalno heteronomijo. Moralni Zakon, kategorični imperativ, subjekta šele zares oropa njegove iluzorne avtonomije, konec koncev je še manj umno utemeljen kot njegov objektivni protipol. Od subjekta zahteva nemogoče, ne da se ga zadovoljiti, a prav skozi to nemožnost, skozi to bistveno nezadovoljnost vznikne subjekt razsvetljenstva. Zadnji del skuša pokazati, kako Fou-caultova reaktualizacija kantovske pozicije zatre njene radikalne konsekvence. Foucault zvaja Kantovega subjekta na pred-kantovsko etično držo in tako zgreši tisto zastavitev subjektivnosti, ki je položena v temelje psihoanalize. (shrink)

Michel Foucault (1926-1984) is considered one of the most important thinkers of the second half of the 20th century. In French philosophy, as a companion of structuralism and critical theory, he outlined his own theoretical field. The purpose of the present work is to prepare for the reading of Foucault texts, which are mostly translated into Slovene.

The paper pursues the thread of nothing through the work of Samuel Beckett. Beckett started off, in one of his first texts, "Whoroscope", by taking a shot at Descartes and his cogito, but one could read Beckett’s subsequent work as his own elaboration of cogito: the gradual total reduction of all redundancy, the reduction of language and the reduction of the body, his "heroes" becoming reduced to the pure point of enunciation, constantly on the verge of disappearance, but nevertheless persisting. (...) The nothingness towards which this process seemingly drives finally emerges as a loop of the "unnullable least". Hence the double meaning of the title: in Beckett’s universe nothing ever changes, but at the same time it appears that nothing has changed in the process of reduction, so that his work can be read as the strongest antidote to nihilism. (shrink)

Avtor skuša pokazati nezadostnost Althusserjevega pojma interpelacije in zagovarja psihoanalitični koncept subjekta. Ta subjekt vznika natanko tam, kjer interpelacija spodleti in temelji na delu ireduktibilne eksteriornosti v samem jedru konstruirane interiornosti, je ostanek, ki ne more preiti v simbolni red in ki je ne-zamisljiv znotraj althusserjanske perspektive. Avtor ilustrira svoje stališče z več zgledi, ki segajo od melodramatskih zapletov do funkcioniranja transfera v psihoanalizi in od heglovskega pojma duha do »stalinističnega načina subjektivacije«, in zaključuje, da je vsaka ideologija nemožno prizadevanje, (...) da bi se spoprijeli s tem ostankom in da bi združili interiorno in eksteriorno, da pa je njeno pravo gorivo — užitek, ki ga izmikajoče nudi ta ostanek — tudi njena eksplozivna moč. (shrink)

No começo havia Saussure, mais ou menos daí parte nossa história. Para serpreciso, ela começa muito antes – talvez tenha de fato “desde sempre” começado –, maspedimos licença para tomar como nosso ponto de partida provisório essa dóxa de algummodo duvidosa de nossos tempos.O giro saussuriano tem, obviamente, muito a ver com a voz. Se tomarmos, comseriedade, a natureza negativa do signo linguístico, seu valor puramente diferencial eopositivo, então a voz – como o terreno supostamente natural da fala, sua substânciaaparentemente (...) positiva, seu firme substrato – deve ser colocada em questão. A voz deveser descartada com cuidado como fonte de uma blindagem imaginária que tem, até estemomento, impedido a linguística de descobrir as determinações estruturais quepossibilitam a espinhosa transubstanciação da voz em signo linguístico. A voz é oobstáculo do qual teríamos de nos livrar a fim de dar início a uma nova ciência dalinguagem. (shrink)

O SKOPOSTIIn o nekaterih z njo povezanih rečehTema in variacijeKAZALOINTRODUKCIJATEMAPRVA VARIACIJA: Asket in potrošnikDRUGA VARIACIJA: Iztrebki in ljubezenTRETJA VARIACIJA: Obresti in viceČETRTA VARIACIJA: Kuga in fantazmePETA VARIACIJA: Zlato in svinecŠESTA VARIACIJA: Antonio in ShylockSEDMA VARIACIJA: Funt mesa in hčiOSMA VARIACIJA: Milost in užitekDEVETA VARIACIJA: Duša in nadjazDESETA VARIACIJA: Les non-dupes errentENAJSTA VARIACIJA: JewgreekBibliografija.