Frank Darwiche - Academia.edu (original) (raw)
Papers by Frank Darwiche
Al-Machriq Journal, 2025
This study explores the concept of "archè" and the necessity of translating it as "arkhiyya" in A... more This study explores the concept of "archè" and the necessity of translating it as "arkhiyya" in Arabic philosophy by analyzing the origins of the Greek word "ἀρχή" and its common uses in translations. The author argues that current definitions of archè fail to fully capture its connotations. He suggests a return to the Greek term's original meaning for a deeper understanding. The author proposes a new definition of archè as a fundamental principle that shapes reality and provides it with structure. Finally, the author emphasizes the importance of this new definition in understanding the dimensions of arkhiyya and its impact on all areas of contemporary thought.
الدُّكتور فرانك درويش
اللاّهوت السّياسيّ في الكنيسة المارونيّة
تستكشف هذه الدِّراسة مفهوم «الأرخيّة» وضرورة استخدامه، من الآن فصاعدًا، في الفلسفة العربيَّة من خلال تحليل أصول الكلمة اليونانيَّة «ἀρχή» واستخداماتها الشَّائعة في التَّرجمة. يجادل الكاتب بأنَّ التَّعريفات الحاليَّة للأرخيَّة لا تنقل كامل دلالاتها، ويقترح العودة إلى أصل المصطلح اليونانيّ لفهم أعمق. ويُقدِّم الكاتب تعريفًا جديدًا للأرخيَّة كمبدأ أساسيّ يكوِّن الواقع ويمنحه بنيته. وأخيرًا، يسلِّط الضَّوء على أهمِّيَّة هذا التَّعريف الجديد لفهم أبعاد الأرخيَّة وتأثيراتها في الفكر المعاصر بكلِّ أبعاده.
Telos, 2024
I consider the body, in this study, not as a simple corpus, but as belonging to and obtaining its... more I consider the body, in this study, not as a simple corpus, but as belonging to and obtaining its very selfhood from flesh. Flesh here is not the mere somatic flesh, but that of a world. A body-as-flesh is thus one which belongs quasi inextricably to a world. As such it is the locus of intense resistance to what may seek to tear it out of the complexes giving it its very existence, be that in the name of a promised land, capitalist endeavours or attempts at violent occupation. It escapes all attempts at seizing, consuming or incorporating it.
أبيّن في هذا البحث أنّ الجسد ليس مجرد كتلة بسيطة ، بل علينا أن ننظر إليه ونفهمه على أنّه جزءٌ من العالم ويستمد كيانه وذاته منه. هو بدن ملتحم مع العالم. البدن هنا ليس مجرد جسد أو جسم ما ، بل هو بدن العالم نفسه. وبالتالي فإن الجسد كبدن هو ينتمي بشكل لا ينفصل إلى عالم معيّن في كلّ مرّة. وبناءً على ذلك ، فهو مكان للمقاومة الشديدة ضدّ ما يسعى إلى اقتلاعه من المجمعات الوجودية-الظاهراتية التي تمنحه وجوده وذاته ، سواء كان ذلك باسم أرض موعودة أو مساعي رأسمالية أو محاولات احتلال عنيفة. إن الجسد يفلت من جميع محاولات الاستيلاء عليه أو استهلاكه أو دمجه في كيانٍ ينهي وجوده.
المجلة العربية للعلوم الإنسانية, 2024
The purpose of this article is to prove that the difference between Cezanne's art and Kle... more The purpose of this article is to prove that the difference between Cezanne's art and Klee's may be viewed as based upon a different opening of each unto the world. I look for the reason behind Cezanne's holding on to works linked with the geological and his not getting into a thinking which could have led him to espouse art's opening unto the cosmos, as happened in Klee's art. I follow a philosophical-descriptive method, allowing me to describe being and artistic production through the reading grid provided by the Heideggerian concept of ground-attunement. Each ground-attunement constitutes a specific relationship with (in) the world and determines the production of the artist residing and creating within it. Moreover, a ground-attunement could function as a link and transition from one attunement to another, thus allowing the artist taking it upon himself to effect a qualitative change placing him in a new type of thinking and creation. This allows us to consider Cezanne and Klee through the discovery of their different situations within such ground-attunements, in such way as to explain the difference between them. I discover the reason behind Cezanne's remaining in the earthly-geological dimension, that is his residing in the attunement of deep boredom, in its conflicted poles, i.e., nothing and the whole, then his getting in a defective way into the attunement of mourning, wherein he stops at the pole of sadness. I also discover the reason behind Klee's eventual going toward cosmic thinking and artistic production, that is lying in his going beyond Cezanne, since he not only goes through deep boredom, but he also gets into mourning with both its poles, i.e., sadness and bliss. I am also able to explain this more complete residing in mourning as an effect of his going into the attunement of melancholy, upon which philosophical, i.e., the most cosmic/universal, thinking is built.
Culture and Digital Transformation: Challenges and Opportunities for Southwest Asia and North Africa, 2023
This article explores how ostentation has become the essential figure of the self within the worl... more This article explores how ostentation has become the essential figure
of the self within the worldwide realm of digital media. It defends
the view that such a shift has evacuated or rendered ineffective the
essence of depth and all the possibilities of the spiritual. The article
also shows that such evacuation has brought about a new kind of being
that is to be explored, questioned, even corrected, and gone beyond
through various avenues. It also shows the roots of such a turn to
the apparent and ostentatious in the works of the phenomenological
turn in philosophy, with its origins going back to Hegel. It will
also attempt to go beyond the mere negative assessment it effects,
toward the possibilities of turning ostentatious into a locus of social
and religious critique, to find a new horizon for the religious, the
individual, and the social, which can affect a new, stronger, local
and universal relation to self and other. Finally, the determination of
this new concept and its marked influence is meant to open the way
to new research where such influence is felt, namely at the social,
spiritual, political, and psychological levels.
Keywords: Ostentatious, Ontological, Spiritual, Display, Icon, Idol, Digital, Self,
Binary, Leibniz, Depth.
Études sur la pensée de Kamal Youssef El-Hage : entre la philosophie et la ‘nationité’ / قراءات في فكر كمال يوسف الحاج : بين الفلسفة والقوميّةقراءات في فكر كمال يوسف الحاج : بين الفلسفة والقوميّةقراءات في فكر كمال يوسف الحاج : بين الفلسفة والقوميّة, 2017
ليس التوتّر مجرّد سمةٍ عابرة في نصوص كمال الحاج الفلسفيّة، بل هو أساسيّ في بناها المعرفيّة والفكر... more ليس التوتّر مجرّد سمةٍ عابرة في نصوص كمال الحاج الفلسفيّة، بل هو أساسيّ في بناها المعرفيّة والفكريّة. علينا أن ننظر إلى مؤلفاته كعرَضٍ يدلّ على إشكاليّة باطنة في فلسفته، وكديناميّكيّة توجّهها، وكتوجّهٍ يدفع بنا نحو طريقٍ قد يُخرجنا منه أو يعزّز جدليّته من خلال إيجاد مخرج أو مخارج جديدةٍ له، ربما لم تخطر للحاج.
التوتّر هنا يأتي من داخل البعد، الّذي يبقي الفارق بين الجوهر والوجود، ويسعى في الوقت عينه إلى إنهائه. إشكاليّتنا هنا هي إذاً إشكالية الفارق والبُعد. مهما يكن من أمر، إذا كان التوتّر داخل الفارق-البُعد واحدًا كمفهوم، فهو يتعيّن عند الحاج في عدّة أشكالٍ، وله عدّة معانٍ، تلتقي كلّها فيه فتحدّده. يتوجّب إذاً أن نحدّد هذه الأشكال كظواهر وأعراضٍ للفارق الموتِّر، قبل أن نذهب عندها إلى تحديد كيف واجهها الحاج، ثمّ نعطي نقداً لهذه المواجهة، ونذهب أخيراً نحو مخارج ممكنة يمكن أن تقود إلى مواجهةٍ أخرى تكمّلها أو تأتي مكانها، بحيث يتطوّر الفكر.
Arab Journal for the Humanities, 2024
The purpose of this article is to prove that the difference between Cezanne's art and Klee's may ... more The purpose of this article is to prove that the difference between Cezanne's art and Klee's may be viewed as based upon a different opening of each unto the world. I look for the reason behind Cezanne's holding on to works linked with the geological and his not getting into a thinking which could have led him to espouse art's opening unto the cosmos, as happened in Klee's art. I follow a philosophical-descriptive method, allowing me to describe being and artistic production through the reading grid provided by the Heideggerian concept of ground-attunement. Each ground-attunement constitutes a specific relationship with (in) the world and determines the production of the artist residing and creating within it. Moreover, a ground-attunement could function as a link and transition from one attunement to another, thus allowing the artist taking it upon himself to effect a qualitative change placing him in a new type of thinking and creation. This allows us to consider Cezanne and Klee through the discovery of their different situations within such ground-attunements, in such way as to explain the difference between them. I discover the reason behind Cezanne's remaining in the earthly-geological dimension, that is his residing in the attunement of deep boredom, in its conflicted poles, i.e., nothing and the whole, then his getting in a defective way into the attunement of mourning, wherein he stops at the pole of sadness. I also discover the reason behind Klee's eventual going toward cosmic thinking and artistic production, that is lying in his going beyond Cezanne, since he not only goes through deep boredom, but he also gets into mourning with both its poles, i.e., sadness and bliss. I am also able to explain this more complete residing in mourning as an effect of his going into the attunement of melancholy, upon which philosophical, i.e., the most cosmic/universal, thinking is built.
Contemporary French Philosophy II, 2022
This thesis rediscovers the original meaning of the divine (Gottliche) in Heidegger's philoso... more This thesis rediscovers the original meaning of the divine (Gottliche) in Heidegger's philosophy. The divine is first freed from the metaphysical apparatus, it is, afterwards, determined in the plenitude of its meaning and then followed and encountered in the various places of thought and existence – such as Art, the poem, the thinking concerning the god and mysticism free of their metaphysical burden – which can still welcome its coming. The divine reaches its most significant and distinctive unfolding within the Fourfold (Geviert) – where it should be clearly distinguished from the gods – and the enowning event (Ereignis). The divine is finally also found in the most secret of being: its thanatic dimension – to which the saying of silence bears witness – for which apophatic thinking and some soufi endeavours have already searched. Moreover, this work allows for the exact meaning of the god, the divine's expression, to be found. This god proves to be the inaugural and the mark of every historical (geschichtlich) epoch. The second beginning is unthinkable without it.
Les moments de cet article déterminent un mouvement structural qui aboutit à la considération de ... more Les moments de cet article déterminent un mouvement structural qui aboutit à la considération de l'homme au sein de ce qui fonde son monde et dans l'année à venir du dieu, c'est-à-dire dans le monde en tant que présence renouvelée du dieu qui inaugure son histoire et s'y trouve dans l'entre (Unter) du relationnel. C'est le croisement continu des chemins de Heidegger et de ceux qu'offre la pensée du Dieu chez Hegel qui guidera et permettra ce développement et son issue.
Sciences humaines combinées, Oct 23, 2007
Au premier abord, dire l'ephemere, parler de lui, le nommer ou lui laisser la parole, semble ... more Au premier abord, dire l'ephemere, parler de lui, le nommer ou lui laisser la parole, semble poser un probleme. Comment, en effet, laisser venir vers nous comme ecrivains et penseurs celui-la meme qui ne dure qu'en passant ? Comment pourrions-nous laisser parler l'ephemere ? Nous ne voulons pas chercher a decrire un simple champ semantique qu'il occuperait ou occupe depuis toujours comme mot dans une langue donnee, et ce afin de ne pas reduire notre consideration a une pseudo-etude linguistique, quel que soit le lien qu'elle puisse entretenir ou reveler au fait social d'une nation ou d'un groupe donne, universitaire ou autre. Parler de l'ephemere, c'est oser ecrire sur ce qui ne se donne pas comme objet a saisir par un observateur, que ce soit directement dans differentes manifestations intra-mondaines et situationnelles ou indirectement dans une idee ou un concept donne a decouvrir ou recouvrer. L'ephemere vient a la parole, celle qui veut le considerer, en tant qu'ephemere – il reste et demeure pendant quelques instants passagers. S'il faut penser l'ephemere, s'il faut voir ce qu'il en est, ce sont ces moments particuliers que nous devrions considerer : ils gardent de l'ephemere ce qu'il laisse, sans que ce soit un objet particulier et permanent qui retiendrait quelque constante physique ou numerique reelle de ce qui ne fait que s'en
Revue philosophique de la France et de l'étranger, 2009
On se propose de penser enfin et de retrouver le sens du Gottliche heideggerien en tant que tel, ... more On se propose de penser enfin et de retrouver le sens du Gottliche heideggerien en tant que tel, nettement distingue du seul Dieu et du Sacre, dans la constellation des quatre du Geviert. Nous considerons alors le divin dans les premiers travaux sur Holderlin, ou Heidegger reconnait deja sa presence dans la pensee sur les mortels, la terre, le ciel et le monde, et dans leurs relations respectives qui restaient encore a elucider. Par la suite, le travail sur le rassemblement qui caracterise la Kehre permettra a Heidegger de determiner le divin comme don au sein du Sacre. A partir de la, nous assistons a un developpement pluriel du sens du divin selon sa position en vis-a-vis et aupres de chacun des quatre, puis dans l’histoire destinale et au sein de la difference et du cercle rassemblant : la quadrature du cercle en tant qu’enigme-mystere s’avere alors comme lieu de rencontre du divin en tant que l’Inconnu.
دورية تبين للدراسات الفكرية والثقافية, 2019
This article deals with the relationship between Henry Corbin and Heidegger's thought, in order t... more This article deals with the relationship between Henry Corbin and Heidegger's thought, in order to bring out the reasons behind Corbin's move from the sheer facticity of hermeneutic phenomenology, as he discovered it in the writings of the Meßkirch philosopher, to soufi and Islamic philosophical thought. We show in this study that Corbin did not reject Heidegger outright, nor did he consider any of his sayings totally wrong or Lost affinity to Heidegger's
Culture and Digital Transformation, 2023
This article explores how ostentation has become the essential figure of the self within the wor... more This article explores how ostentation has become the essential figure
of the self within the worldwide realm of digital media. It defends
the view that such a shift has evacuated or rendered ineffective the
essence of depth and all the possibilities of the spiritual. The article
also shows that such evacuation has brought about a new kind of being
that is to be explored, questioned, even corrected, and gone beyond
through various avenues. It also shows the roots of such a turn to
the apparent and ostentatious in the works of the phenomenological
turn in philosophy, with its origins going back to Hegel. It will
also attempt to go beyond the mere negative assessment it effects,
toward the possibilities of turning ostentatious into a locus of social
and religious critique, to find a new horizon for the religious, the
individual, and the social, which can affect a new, stronger, local
and universal relation to self and other. Finally, the determination of
this new concept and its marked influence is meant to open the way
to new research where such influence is felt, namely at the social,
spiritual, political, and psychological levels.
Philosophie in der islamischen Welt 4 (Grundriss der Geschichte der Philosophie online)
arabische Literatur und Philosophie studierte. Während seiner Studienzeit übersetzte er Henri Ber... more arabische Literatur und Philosophie studierte. Während seiner Studienzeit übersetzte er Henri Bergsons ‹Essai sur les données immédiates de la conscience› [*241]. Nach seinem Masterabschluss zu Muṣṭafā al-Rāfiʿīs literarischem Werk zog al-Ḥāǧǧ nach Paris, wo er sich neben Sartre und dem Existentialismus auch weiterhin mit Bergson beschäftigte und seine Dissertation über diesen Philosophen verfasste. Nach der erfolgreichen Verteidigung von ‹La Valeur du langage chez Henri Bergson› [*242] kehrte al-Ḥāǧǧ 1949 nach Libanon zurück und unterrichtete dort an
Springer International Publishing eBooks, 2019
دورية تبين للدراسات الفكرية والثقافية, 2019
This article deals with the relationship between Henry Corbin and Heidegger's thought, in order t... more This article deals with the relationship between Henry Corbin and Heidegger's thought, in order to bring out the reasons behind Corbin's move from the sheer facticity of hermeneutic phenomenology, as he discovered it in the writings of the Meßkirch philosopher, to soufi and Islamic philosophical thought. We show in this study that Corbin did not reject Heidegger outright, nor did he consider any of his sayings totally wrong or Lost affinity to Heidegger's
على أهمية النقود التي وجهت إلى هيغل في زمانه، وتلك التي قاربت نظامه الفلسفي بعد وفاته، تبقى متاخم... more على أهمية النقود التي وجهت إلى هيغل في زمانه، وتلك التي قاربت نظامه الفلسفي بعد وفاته، تبقى متاخمات الفيلسوف الألماني المعاصر مارتن هايدغر "لهيغل والهيغلية" تحتل موضعاً مفارقاً في المراجعات النقدية لميتافيزيقا الحداثة. في هذه الدراسة يسعى الباحث اللبناني البروفسور فرانك درويش إلى بيان العناصر الأساسية في نقد هايدغر للمنظومة الهيغلية. ورأى أنّ هذه العناصر كانت ولما تزل محل سجالٍ في حلقات التفكير الفلسفي المعاصر، ولا سيما منها أطروحات: الكينونة والزمان والتاريخ والميتافيزيقا. المحرر
Parler de l'éphémère, c'est oser écrire sur ce qui ne se donne pas comme objet à saisir p... more Parler de l'éphémère, c'est oser écrire sur ce qui ne se donne pas comme objet à saisir par un observateur, que ce soit directement dans différentes manifestations intra-mondaines et situationnelles ou indirectement dans une idée ou un concept donné à découvrir ou recouvrer. L'éphémère vient à la parole, celle qui veut le considérer, en tant qu'éphémère – il reste et demeure pendant quelques instants passagers. S'il faut penser l'éphémère, s'il faut voir ce qu'il en est, ce sont ces moments particuliers que nous devrions considérer : ils gardent de l'éphémère ce qu'il laisse, sans que ce soit un objet particulier et permanent qui retiendrait quelque constante physique ou numérique réelle de ce qui ne fait que s'en aller, comme pour lui donner un concept bien précis et (pré-)déterminé.
Al-Machriq Journal, 2025
This study explores the concept of "archè" and the necessity of translating it as "arkhiyya" in A... more This study explores the concept of "archè" and the necessity of translating it as "arkhiyya" in Arabic philosophy by analyzing the origins of the Greek word "ἀρχή" and its common uses in translations. The author argues that current definitions of archè fail to fully capture its connotations. He suggests a return to the Greek term's original meaning for a deeper understanding. The author proposes a new definition of archè as a fundamental principle that shapes reality and provides it with structure. Finally, the author emphasizes the importance of this new definition in understanding the dimensions of arkhiyya and its impact on all areas of contemporary thought.
الدُّكتور فرانك درويش
اللاّهوت السّياسيّ في الكنيسة المارونيّة
تستكشف هذه الدِّراسة مفهوم «الأرخيّة» وضرورة استخدامه، من الآن فصاعدًا، في الفلسفة العربيَّة من خلال تحليل أصول الكلمة اليونانيَّة «ἀρχή» واستخداماتها الشَّائعة في التَّرجمة. يجادل الكاتب بأنَّ التَّعريفات الحاليَّة للأرخيَّة لا تنقل كامل دلالاتها، ويقترح العودة إلى أصل المصطلح اليونانيّ لفهم أعمق. ويُقدِّم الكاتب تعريفًا جديدًا للأرخيَّة كمبدأ أساسيّ يكوِّن الواقع ويمنحه بنيته. وأخيرًا، يسلِّط الضَّوء على أهمِّيَّة هذا التَّعريف الجديد لفهم أبعاد الأرخيَّة وتأثيراتها في الفكر المعاصر بكلِّ أبعاده.
Telos, 2024
I consider the body, in this study, not as a simple corpus, but as belonging to and obtaining its... more I consider the body, in this study, not as a simple corpus, but as belonging to and obtaining its very selfhood from flesh. Flesh here is not the mere somatic flesh, but that of a world. A body-as-flesh is thus one which belongs quasi inextricably to a world. As such it is the locus of intense resistance to what may seek to tear it out of the complexes giving it its very existence, be that in the name of a promised land, capitalist endeavours or attempts at violent occupation. It escapes all attempts at seizing, consuming or incorporating it.
أبيّن في هذا البحث أنّ الجسد ليس مجرد كتلة بسيطة ، بل علينا أن ننظر إليه ونفهمه على أنّه جزءٌ من العالم ويستمد كيانه وذاته منه. هو بدن ملتحم مع العالم. البدن هنا ليس مجرد جسد أو جسم ما ، بل هو بدن العالم نفسه. وبالتالي فإن الجسد كبدن هو ينتمي بشكل لا ينفصل إلى عالم معيّن في كلّ مرّة. وبناءً على ذلك ، فهو مكان للمقاومة الشديدة ضدّ ما يسعى إلى اقتلاعه من المجمعات الوجودية-الظاهراتية التي تمنحه وجوده وذاته ، سواء كان ذلك باسم أرض موعودة أو مساعي رأسمالية أو محاولات احتلال عنيفة. إن الجسد يفلت من جميع محاولات الاستيلاء عليه أو استهلاكه أو دمجه في كيانٍ ينهي وجوده.
المجلة العربية للعلوم الإنسانية, 2024
The purpose of this article is to prove that the difference between Cezanne's art and Kle... more The purpose of this article is to prove that the difference between Cezanne's art and Klee's may be viewed as based upon a different opening of each unto the world. I look for the reason behind Cezanne's holding on to works linked with the geological and his not getting into a thinking which could have led him to espouse art's opening unto the cosmos, as happened in Klee's art. I follow a philosophical-descriptive method, allowing me to describe being and artistic production through the reading grid provided by the Heideggerian concept of ground-attunement. Each ground-attunement constitutes a specific relationship with (in) the world and determines the production of the artist residing and creating within it. Moreover, a ground-attunement could function as a link and transition from one attunement to another, thus allowing the artist taking it upon himself to effect a qualitative change placing him in a new type of thinking and creation. This allows us to consider Cezanne and Klee through the discovery of their different situations within such ground-attunements, in such way as to explain the difference between them. I discover the reason behind Cezanne's remaining in the earthly-geological dimension, that is his residing in the attunement of deep boredom, in its conflicted poles, i.e., nothing and the whole, then his getting in a defective way into the attunement of mourning, wherein he stops at the pole of sadness. I also discover the reason behind Klee's eventual going toward cosmic thinking and artistic production, that is lying in his going beyond Cezanne, since he not only goes through deep boredom, but he also gets into mourning with both its poles, i.e., sadness and bliss. I am also able to explain this more complete residing in mourning as an effect of his going into the attunement of melancholy, upon which philosophical, i.e., the most cosmic/universal, thinking is built.
Culture and Digital Transformation: Challenges and Opportunities for Southwest Asia and North Africa, 2023
This article explores how ostentation has become the essential figure of the self within the worl... more This article explores how ostentation has become the essential figure
of the self within the worldwide realm of digital media. It defends
the view that such a shift has evacuated or rendered ineffective the
essence of depth and all the possibilities of the spiritual. The article
also shows that such evacuation has brought about a new kind of being
that is to be explored, questioned, even corrected, and gone beyond
through various avenues. It also shows the roots of such a turn to
the apparent and ostentatious in the works of the phenomenological
turn in philosophy, with its origins going back to Hegel. It will
also attempt to go beyond the mere negative assessment it effects,
toward the possibilities of turning ostentatious into a locus of social
and religious critique, to find a new horizon for the religious, the
individual, and the social, which can affect a new, stronger, local
and universal relation to self and other. Finally, the determination of
this new concept and its marked influence is meant to open the way
to new research where such influence is felt, namely at the social,
spiritual, political, and psychological levels.
Keywords: Ostentatious, Ontological, Spiritual, Display, Icon, Idol, Digital, Self,
Binary, Leibniz, Depth.
Études sur la pensée de Kamal Youssef El-Hage : entre la philosophie et la ‘nationité’ / قراءات في فكر كمال يوسف الحاج : بين الفلسفة والقوميّةقراءات في فكر كمال يوسف الحاج : بين الفلسفة والقوميّةقراءات في فكر كمال يوسف الحاج : بين الفلسفة والقوميّة, 2017
ليس التوتّر مجرّد سمةٍ عابرة في نصوص كمال الحاج الفلسفيّة، بل هو أساسيّ في بناها المعرفيّة والفكر... more ليس التوتّر مجرّد سمةٍ عابرة في نصوص كمال الحاج الفلسفيّة، بل هو أساسيّ في بناها المعرفيّة والفكريّة. علينا أن ننظر إلى مؤلفاته كعرَضٍ يدلّ على إشكاليّة باطنة في فلسفته، وكديناميّكيّة توجّهها، وكتوجّهٍ يدفع بنا نحو طريقٍ قد يُخرجنا منه أو يعزّز جدليّته من خلال إيجاد مخرج أو مخارج جديدةٍ له، ربما لم تخطر للحاج.
التوتّر هنا يأتي من داخل البعد، الّذي يبقي الفارق بين الجوهر والوجود، ويسعى في الوقت عينه إلى إنهائه. إشكاليّتنا هنا هي إذاً إشكالية الفارق والبُعد. مهما يكن من أمر، إذا كان التوتّر داخل الفارق-البُعد واحدًا كمفهوم، فهو يتعيّن عند الحاج في عدّة أشكالٍ، وله عدّة معانٍ، تلتقي كلّها فيه فتحدّده. يتوجّب إذاً أن نحدّد هذه الأشكال كظواهر وأعراضٍ للفارق الموتِّر، قبل أن نذهب عندها إلى تحديد كيف واجهها الحاج، ثمّ نعطي نقداً لهذه المواجهة، ونذهب أخيراً نحو مخارج ممكنة يمكن أن تقود إلى مواجهةٍ أخرى تكمّلها أو تأتي مكانها، بحيث يتطوّر الفكر.
Arab Journal for the Humanities, 2024
The purpose of this article is to prove that the difference between Cezanne's art and Klee's may ... more The purpose of this article is to prove that the difference between Cezanne's art and Klee's may be viewed as based upon a different opening of each unto the world. I look for the reason behind Cezanne's holding on to works linked with the geological and his not getting into a thinking which could have led him to espouse art's opening unto the cosmos, as happened in Klee's art. I follow a philosophical-descriptive method, allowing me to describe being and artistic production through the reading grid provided by the Heideggerian concept of ground-attunement. Each ground-attunement constitutes a specific relationship with (in) the world and determines the production of the artist residing and creating within it. Moreover, a ground-attunement could function as a link and transition from one attunement to another, thus allowing the artist taking it upon himself to effect a qualitative change placing him in a new type of thinking and creation. This allows us to consider Cezanne and Klee through the discovery of their different situations within such ground-attunements, in such way as to explain the difference between them. I discover the reason behind Cezanne's remaining in the earthly-geological dimension, that is his residing in the attunement of deep boredom, in its conflicted poles, i.e., nothing and the whole, then his getting in a defective way into the attunement of mourning, wherein he stops at the pole of sadness. I also discover the reason behind Klee's eventual going toward cosmic thinking and artistic production, that is lying in his going beyond Cezanne, since he not only goes through deep boredom, but he also gets into mourning with both its poles, i.e., sadness and bliss. I am also able to explain this more complete residing in mourning as an effect of his going into the attunement of melancholy, upon which philosophical, i.e., the most cosmic/universal, thinking is built.
Contemporary French Philosophy II, 2022
This thesis rediscovers the original meaning of the divine (Gottliche) in Heidegger's philoso... more This thesis rediscovers the original meaning of the divine (Gottliche) in Heidegger's philosophy. The divine is first freed from the metaphysical apparatus, it is, afterwards, determined in the plenitude of its meaning and then followed and encountered in the various places of thought and existence – such as Art, the poem, the thinking concerning the god and mysticism free of their metaphysical burden – which can still welcome its coming. The divine reaches its most significant and distinctive unfolding within the Fourfold (Geviert) – where it should be clearly distinguished from the gods – and the enowning event (Ereignis). The divine is finally also found in the most secret of being: its thanatic dimension – to which the saying of silence bears witness – for which apophatic thinking and some soufi endeavours have already searched. Moreover, this work allows for the exact meaning of the god, the divine's expression, to be found. This god proves to be the inaugural and the mark of every historical (geschichtlich) epoch. The second beginning is unthinkable without it.
Les moments de cet article déterminent un mouvement structural qui aboutit à la considération de ... more Les moments de cet article déterminent un mouvement structural qui aboutit à la considération de l'homme au sein de ce qui fonde son monde et dans l'année à venir du dieu, c'est-à-dire dans le monde en tant que présence renouvelée du dieu qui inaugure son histoire et s'y trouve dans l'entre (Unter) du relationnel. C'est le croisement continu des chemins de Heidegger et de ceux qu'offre la pensée du Dieu chez Hegel qui guidera et permettra ce développement et son issue.
Sciences humaines combinées, Oct 23, 2007
Au premier abord, dire l'ephemere, parler de lui, le nommer ou lui laisser la parole, semble ... more Au premier abord, dire l'ephemere, parler de lui, le nommer ou lui laisser la parole, semble poser un probleme. Comment, en effet, laisser venir vers nous comme ecrivains et penseurs celui-la meme qui ne dure qu'en passant ? Comment pourrions-nous laisser parler l'ephemere ? Nous ne voulons pas chercher a decrire un simple champ semantique qu'il occuperait ou occupe depuis toujours comme mot dans une langue donnee, et ce afin de ne pas reduire notre consideration a une pseudo-etude linguistique, quel que soit le lien qu'elle puisse entretenir ou reveler au fait social d'une nation ou d'un groupe donne, universitaire ou autre. Parler de l'ephemere, c'est oser ecrire sur ce qui ne se donne pas comme objet a saisir par un observateur, que ce soit directement dans differentes manifestations intra-mondaines et situationnelles ou indirectement dans une idee ou un concept donne a decouvrir ou recouvrer. L'ephemere vient a la parole, celle qui veut le considerer, en tant qu'ephemere – il reste et demeure pendant quelques instants passagers. S'il faut penser l'ephemere, s'il faut voir ce qu'il en est, ce sont ces moments particuliers que nous devrions considerer : ils gardent de l'ephemere ce qu'il laisse, sans que ce soit un objet particulier et permanent qui retiendrait quelque constante physique ou numerique reelle de ce qui ne fait que s'en
Revue philosophique de la France et de l'étranger, 2009
On se propose de penser enfin et de retrouver le sens du Gottliche heideggerien en tant que tel, ... more On se propose de penser enfin et de retrouver le sens du Gottliche heideggerien en tant que tel, nettement distingue du seul Dieu et du Sacre, dans la constellation des quatre du Geviert. Nous considerons alors le divin dans les premiers travaux sur Holderlin, ou Heidegger reconnait deja sa presence dans la pensee sur les mortels, la terre, le ciel et le monde, et dans leurs relations respectives qui restaient encore a elucider. Par la suite, le travail sur le rassemblement qui caracterise la Kehre permettra a Heidegger de determiner le divin comme don au sein du Sacre. A partir de la, nous assistons a un developpement pluriel du sens du divin selon sa position en vis-a-vis et aupres de chacun des quatre, puis dans l’histoire destinale et au sein de la difference et du cercle rassemblant : la quadrature du cercle en tant qu’enigme-mystere s’avere alors comme lieu de rencontre du divin en tant que l’Inconnu.
دورية تبين للدراسات الفكرية والثقافية, 2019
This article deals with the relationship between Henry Corbin and Heidegger's thought, in order t... more This article deals with the relationship between Henry Corbin and Heidegger's thought, in order to bring out the reasons behind Corbin's move from the sheer facticity of hermeneutic phenomenology, as he discovered it in the writings of the Meßkirch philosopher, to soufi and Islamic philosophical thought. We show in this study that Corbin did not reject Heidegger outright, nor did he consider any of his sayings totally wrong or Lost affinity to Heidegger's
Culture and Digital Transformation, 2023
This article explores how ostentation has become the essential figure of the self within the wor... more This article explores how ostentation has become the essential figure
of the self within the worldwide realm of digital media. It defends
the view that such a shift has evacuated or rendered ineffective the
essence of depth and all the possibilities of the spiritual. The article
also shows that such evacuation has brought about a new kind of being
that is to be explored, questioned, even corrected, and gone beyond
through various avenues. It also shows the roots of such a turn to
the apparent and ostentatious in the works of the phenomenological
turn in philosophy, with its origins going back to Hegel. It will
also attempt to go beyond the mere negative assessment it effects,
toward the possibilities of turning ostentatious into a locus of social
and religious critique, to find a new horizon for the religious, the
individual, and the social, which can affect a new, stronger, local
and universal relation to self and other. Finally, the determination of
this new concept and its marked influence is meant to open the way
to new research where such influence is felt, namely at the social,
spiritual, political, and psychological levels.
Philosophie in der islamischen Welt 4 (Grundriss der Geschichte der Philosophie online)
arabische Literatur und Philosophie studierte. Während seiner Studienzeit übersetzte er Henri Ber... more arabische Literatur und Philosophie studierte. Während seiner Studienzeit übersetzte er Henri Bergsons ‹Essai sur les données immédiates de la conscience› [*241]. Nach seinem Masterabschluss zu Muṣṭafā al-Rāfiʿīs literarischem Werk zog al-Ḥāǧǧ nach Paris, wo er sich neben Sartre und dem Existentialismus auch weiterhin mit Bergson beschäftigte und seine Dissertation über diesen Philosophen verfasste. Nach der erfolgreichen Verteidigung von ‹La Valeur du langage chez Henri Bergson› [*242] kehrte al-Ḥāǧǧ 1949 nach Libanon zurück und unterrichtete dort an
Springer International Publishing eBooks, 2019
دورية تبين للدراسات الفكرية والثقافية, 2019
This article deals with the relationship between Henry Corbin and Heidegger's thought, in order t... more This article deals with the relationship between Henry Corbin and Heidegger's thought, in order to bring out the reasons behind Corbin's move from the sheer facticity of hermeneutic phenomenology, as he discovered it in the writings of the Meßkirch philosopher, to soufi and Islamic philosophical thought. We show in this study that Corbin did not reject Heidegger outright, nor did he consider any of his sayings totally wrong or Lost affinity to Heidegger's
على أهمية النقود التي وجهت إلى هيغل في زمانه، وتلك التي قاربت نظامه الفلسفي بعد وفاته، تبقى متاخم... more على أهمية النقود التي وجهت إلى هيغل في زمانه، وتلك التي قاربت نظامه الفلسفي بعد وفاته، تبقى متاخمات الفيلسوف الألماني المعاصر مارتن هايدغر "لهيغل والهيغلية" تحتل موضعاً مفارقاً في المراجعات النقدية لميتافيزيقا الحداثة. في هذه الدراسة يسعى الباحث اللبناني البروفسور فرانك درويش إلى بيان العناصر الأساسية في نقد هايدغر للمنظومة الهيغلية. ورأى أنّ هذه العناصر كانت ولما تزل محل سجالٍ في حلقات التفكير الفلسفي المعاصر، ولا سيما منها أطروحات: الكينونة والزمان والتاريخ والميتافيزيقا. المحرر
Parler de l'éphémère, c'est oser écrire sur ce qui ne se donne pas comme objet à saisir p... more Parler de l'éphémère, c'est oser écrire sur ce qui ne se donne pas comme objet à saisir par un observateur, que ce soit directement dans différentes manifestations intra-mondaines et situationnelles ou indirectement dans une idée ou un concept donné à découvrir ou recouvrer. L'éphémère vient à la parole, celle qui veut le considérer, en tant qu'éphémère – il reste et demeure pendant quelques instants passagers. S'il faut penser l'éphémère, s'il faut voir ce qu'il en est, ce sont ces moments particuliers que nous devrions considérer : ils gardent de l'éphémère ce qu'il laisse, sans que ce soit un objet particulier et permanent qui retiendrait quelque constante physique ou numérique réelle de ce qui ne fait que s'en aller, comme pour lui donner un concept bien précis et (pré-)déterminé.