Call for Papers for the issue No. 3/2012 – The Enlightenment Project: Between Ruin and Provocation

Call for Papers: Studia UBB. Philosophia Issue 3/2012

The Enlightenment Project: Between Ruin and Provocation

Guest editor: Claudiu Gaiu

claudiu.gaiu@gmail.com

 

Deadline for submissions: September 1, 2012

Text format: https://studiaphilosophia.wordpress.com/indication/
N
otification of acceptance: October 15, 2012
Final
version: November 15, 2012
Publication
 : December 3, 2012

“The Failure of Enlightenment” – the term has become a commonplace, secluded from analysis and accepted as self-understood, a quasi-magical utterance meant to solve the ethical and political issues inherited due to the crises of modernity. When provided with content, it usually points towards the excesses of the French Revolution which allegedly announced the tragedies of the 20th century: the Great War’s carnage, the gas chambers, The Gulag, the napalm bombing, the criminal frenzy of some regimes born out of the anti-colonial fighting. Have the metaphysical decisions implied by the texts of Diderot or Kant perpetuated until nowadays? If yes, in what shape? Undergoing what type of changes? We therefore invite contributors to a re-reading of the founding texts of Enlightenment as liberation from humanity’s state of minority. Far from imposing an univocal reading, in the sense of overthrowing the pessimism of the Frankfurt School’s analysis, we propose a debate aimed at including a re-evaluation of the historical bases for the doctrines of Progress, as well as a reconsideration of critical theory’s concepts.

Behind an ideological discourse, rooted in the writings of Spinoza or Bayle, denouncing superstition and, more broadly, any form of irrational, conducted in the spirit of releasing intellectual light, the 18th century philosophers proceeded for a sharp investigation into the mythical origins of reason. For someone like Vico, reason is rooted in a first divine law, whose sacred nature was able to provide unity to the political communities. The research on the religious and its autonomizing into a distinct object of study allowed consequently promoting a judicial conventionalism based on an ethics acquiescent either to “Hume’s guillotine”, or to the criterion of justice found in Rousseau’s social pact.

The new legalism equally announces the formation of new social and private relations. From a scientific perspective, these were translated into imposing economics as a science, due to the efforts of the Scottish philosophers and the French Physiocrats. The old techne of household keeping and organizing is turned into an art of state governing and main instrument of disciplination of the people. The reverse of such homogenization indebted to the enhancement of social exchanges represents the rebellion against conformism: Rousseau and its success in the German culture discloses the discovery of intimacy as a space of emergence for the modern subject. The repositioning of the individual corresponds to the assertion of the novel as a form of social art. Werther and its tremendous success followed by the wave of suicides certifies both the arrival of new feelings as well as a different relation of communication with the work of art and public contagion through the effects of literary production.

By contrast to the current simplifying that tends to reduce Enlightenment to an univocal project, we provoke you to an exploration within this kaleidoscope of thinking and practices, sometimes caught in a contest, other times part of more or less natural alliances which describe the 18th century and its aftermath.

Appel à contribution : Studia UBB. Philosophia. No 3/2012

Le projet des Lumières : entre ruine et provocation

         

Directeur scientifique invité: Claudiu Gaiu

claudiu.gaiu@gmail.com

 

Convention typographique à respecter :  https://studiaphilosophia.wordpress.com/indication/

Date d’échéance : 1sept.

Notification de l’acceptation : 15 oct.

Version définitive : 15 nov.

Date de parution : décembre 2012.

« L’échec des Lumières » – la syntagme est devenue un lieu commun, interdit à l’analyse et accepté sans questionnement, formule quasi-magique destinée à résoudre les problèmes éthiques et politiques que les crises de la modernité nous ont légués. S’il s’avère que la la formule n’est pas toujours dénuée de sens, on pense d’habitude aux excès de la Révolution Française qui auraient annoncé les tragédies du XXe siècle : la boucherie de la Grande Guerre, les chambres à gaz, les bombardements au napalm, la frénésie criminelle des certains régimes issues de la lutte anticoloniale. Les décisions métaphysiques engagées par les textes de Diderot ou de Kant perdurent-elles jusqu’aujourd’hui ? Si c’est le cas, sous quelles formes ? Et en passant par quelles transformations ? Nous invitons donc nos collaborateurs à une relecture des textes fondateurs des Lumières comme affranchissent de l’humanité de son état de minorité. Loin d’imposer une lecture univoque tel que le reversement du pessimisme des analyses de l’école de Francfort, nous proposons un débat qui comprendra aussi bien une réévaluation des bases historiques des doctrines du Progrès qu’une reconsidération des concepts de la théorie critique.

Derrière un discours idéologique, enraciné dans les écrits de Spinoza ou de Bayle, de dénonciation de la superstition, et généralement de toute forme de l’irrationnel, pour retrouver les lumières de la Raison, les philosophes du XVIIIe siècle se penchent dans une pénétrante investigation sur les origines mythiques de la raison. Pour un Vico, la raison a ses fondements dans une première loi divine qui assurerait l’unité des communautés politiques. Les recherches sur le religieux et l’autonomisation de celui-ci en tant qu’objet d’étude ont permis l’essor d’un conventionnalisme juridique qui s’appuie sur une éthique, établie soit en fonction du critère de « la guillotine de Hume », soit en fonction du critère du juste propre au pacte social rousseauiste.

Le nouveau légalisme annonce aussi l’institution des nouveaux rapports sociaux et privés. Dans le plan scientifique, ces rapports se traduisent par l’établissement de l’économie en tant que science, grâce à l’effort des philosophes écossais ou des physiocrates français. L’ancien technè de la conservation et de l’administration du ménage devient un art du gouvernement de l’Etat et le principal instrument de la disciplinarisation de la population. Le revers de cette homogénéisation due à l’intensification des échanges sociaux est la révolte contre le conformisme : Rousseau et son succès dans la culture allemande accomplissent la découverte de l’intimité comme lieu de la constitution du soi de l’homme moderne. Le repositionnement de l’individu correspond  à l’essor du roman en tant qu’art social. Werther avec son succès inouï et la vague de suicides qui l’ont accompagnée atteste l’apparition des nouveaux sentiments, d’un nouveau rapport avec l’œuvre d’art,  voire d’une contagion publique des effets d’une création littéraire.

Aux antipodes d’une simplification courante qui tend à réduire les Lumières à un projet univoque, nous vous invitons à une investigation dans ce kaléidoscope de pensées et de pratiques, qui contribuent à nouer des alliances plus ou moins naturelles, et qui décrivent le XVIIIesiècle et son héritage.

           

Invitaţie la colaborare: Studia UBB. Philosophia. Nr 3/2012 

Proiectul Luminilor: între ruină şi provocare

  

Editor invitat: Claudiu Gaiu

claudiu.gaiu@gmail.com

 

Data limită :1 sept. 2012

Formatul textelor: https://studiaphilosophia.wordpress.com/indication/
N
otificarea acceptarii: 15 oct.
V
ersiunea definitiva: 15 nov.
A
paritia numarului : decembrie  3/2012

 

             „Eşecul Luminilor” – sintagma a devenit un loc comun, ferit de analiză şi acceptat ca de la sine-înţeles, formulă cvasi-magică menită să rezolve chestiunile etice şi politice lăsate moştenire de crizele modernităţii. Dacă ea are uneori un conţinut se au în vedere îndeobşte excesele Revoluţiei Franceze care ar fi anunţat tragediile secolului al XX-lea: măcelul Marelui Război Mondial, camerele de gazare, Gulagul, bombardamentele cu napalm, frenezia criminală a unor regimuri născute din lupta anticolonială. Deciziile metafizice angajate de textele lui Diderot sau Kant dăinuie până azi? Şi sub ce formă? Trecând prin ce preschimbări? Invităm aşadar colaboratorii la o relectură a textelor fondatoare ale Luminilor ca eliberare din starea de minorat a umanităţii. Departe de a impune o lectură univocă, de răsturnare a pesimismului analizelor şcolii de la de la Frankfurt, propunem o dezbatere care să cuprindă atât o reevaluare a bazelor istorice ale doctrinelor Progresului, cât şi o regândire a conceptelor teoriei critice.

În spatele unui discurs ideologic, înrădăcinat în scrierile lui Spinoza sau Bayle, de denunţare a superstiţiei şi,  în general, a oricăror forme de iraţional, în vederea degajării luminilor intelectuale, filosofii secolului al XVIII-lea se apleacă într-o pătrunzătoare investigaţie asupra originilor mitice ale raţiunii. Pentru un Vico, raţiunea îşi are bazele într-o primă lege divină, al cărei caracter sacru conferea unitate comunităţilor politice. Cercetările asupra religiosului şi autonomizarea acestuia ca obiect de studiu au permis promovarea unui convenţionalism juridic sprijinit pe o etică supusă fie criteriului „ghilotinei lui Hume”, fie criteriului dreptăţii din pactul social al lui Rousseau.

Noul legalism anunţă şi instituirea de noi raporturi sociale şi private. În plan ştiinţific acestea se traduc prin impunerea economiei ca ştiinţă datorită efortului filosofilor scoţieni şi a fiziocraţilor francezi. Vechiul techne al păstrării şi rânduirii gospodăriei devine artă a guvernării statului şi principal instrument al disciplinării populaţiei. Reversul acestei omogenizări datorate intensificări schimburilor sociale este revolta împotriva conformismului: Rousseau şi succesul său în cultura germană anunţă descoperirea intimităţii ca loc al constituirii sinelui omului modern. Repoziţionarea individului corespunde afirmării romanului ca formă de artă socială. Werther cu succesul său nemaipomenit  şi valul de sinucideri care l-a însoţit certifică atât apariţia unor noi sentimente, a unui nou raport de comunicare cu opera de artă şi de contagiune publică a efectelor unei creaţii literare.

La antipodul unei simplificări curente ce tinde să reducă Luminile la un proiect univoc, vă provocăm la o investigaţie în acest caleidoscop de gândiri şi practici, aflate uneori în concurenţă, alteori în alianţe mai mult sau mai puţin fireşti, ce descriu veacul al XVIII-lea şi moştenirea lui.

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