Confronting death means looking it squarely in the face. Contemporary society refuses to do so, preferring to hide it and hide from it. Funeral rites no longer function as a way to mediate death or to maintain a link between the living and dead. Today the disappearance of certain funerary practices attests to the denial of death as such. They reflect a preference for focusing on remembering the life of the deceased in order to neutralize death, thus displacing the value of mourning, now viewed as something to be done as quickly as possible. Moreover, science, like religion before it and like the contemporary "cult of the body," has fed our fantasies about immortality, promising us longer lives of better quality, and even the possibility of conquering death altogether. Despite all these attempts to overcome or neutralize death, humanity has been unable to eliminate its anxiety about death and nothingness. True to her roots in phenomenology, Dastur not only examines these contemporary tendencies with a critical eye but also argues that we must once again learn to assume death, to become mortal, to learn how to die. Death is not the last moment of human life, but rather its essential attribute. Dastur's skill as a "translator" of phenomenology into accessible and clear prose is nowhere more apparent than in her "little book on death"-indeed, the intended audience is less those who specialize in phenomenology or academic philosophy than a nonspecialist public hungry for philosophical reflection on what is closest to us. And nothing is closer to us than the ever-present possibility of our own imminent death. As its subtitle suggests, this book is an "introduction to philosophy," one that obliges the reader to ask what it means to be human and to embrace death and mortality as the defining essence of our humanity.

The essays collected in this volume take a new look at the role of language in the thought of Martin Heidegger to reassess its significance for contemporary philosophy. They consider such topics as Heidegger's engagement with the Greeks, expression in language, poetry, the language of art and politics, and the question of truth. Heidegger left his unique stamp on language, giving it its own force and shape, especially with reference to concepts such as Dasein, understanding, and attunement, which have a distinctive place in his philosophy. -- Indiana University Press

Confronting death means looking it squarely in the face. Contemporary society refuses to do so, preferring to hide it and hide from it. Funeral rites no longer function as a way to mediate death or to maintain a link between the living and dead. Today the disappearance of certain funerary practices attests to the denial of death as such. They reflect a preference for focusing on remembering the life of the deceased in order to neutralize death, thus displacing the value of mourning, now viewed as something to be done as quickly as possible. Moreover, science, like religion before it and like the contemporary "cult of the body," has fed our fantasies about immortality, promising us longer lives of better quality, and even the possibility of conquering death altogether. Despite all these attempts to overcome or neutralize death, humanity has been unable to eliminate its anxiety about death and nothingness. True to her roots in phenomenology, Dastur not only examines these contemporary tendencies with a critical eye but also argues that we must once again learn to assume death, to become mortal, to learn how to die. Death is not the last moment of human life, but rather its essential attribute. Dastur's skill as a "translator" of phenomenology into accessible and clear prose is nowhere more apparent than in her "little book on death"-indeed, the intended audience is less those who specialize in phenomenology or academic philosophy than a nonspecialist public hungry for philosophical reflection on what is closest to us. And nothing is closer to us than the ever-present possibility of our own imminent death. As its subtitle suggests, this book is an "introduction to philosophy," one that obliges the reader to ask what it means to be human and to embrace death and mortality as the defining essence of our humanity.

This volume takes up Heidegger's idea of a phenomenological chronology in an attempt to pose the question of the possibility of a phenomenological language that would be given over to the temporality of being and the finitude of existence. The book combines a discussion of approaches to language in the philosophical tradition with readings of Husserl on temporality and the early and late texts of Heidegger's on logic, truth and the nature of language. As well as Heidegger's deconstruction of logic and metaphysics Dastur's work is also informed by Derrida's deconstruction of the metaphysics of presence and Nietzschean genealogy. Appealing a much to Humboldt's philosophy of language as to Holderin's poetic thought, the book illuminates the eminently dialectical structure of speech and its essential connection with mortality.

What are the challenges that Nietzsche's philosophy poses for contemporary phenomenology? Elodie Boublil, Christine Daigle, and an international group of scholars take Nietzsche in new directions and shed light on the sources of phenomenological method in Nietzsche, echoes and influences of Nietzsche within modern phenomenology, and connections between Nietzsche, phenomenology, and ethics. Nietzsche and Phenomenology offers a historical and systematic reconsideration of the scope of Nietzsche s thought."

En 1990, s'est tenu a Lyon le premier colloque explicitement consacre a H.Maldiney. L'idee etait de lui donner la parole, mais apres seulement avoir entendu quelques-uns de ses anciens etudiants et de ses plus proches amis (Jacques Schotte, Andre du Bouchet, Roland Kuhn), reunis autour de questions centrales pour chacun d'eux. Encre Marine a publie les meilleures pages provenant de ces journees, Existence: crise et creation. En 2010, l'Association Internationale Henri Maldiney (= AIHM) a reuni un colloque, en l'absence d'Henri Maldiney) ou ceux qui ont ete ete directement ou indirectement formes par lui tenaient a dire, chacun a sa facon, leur dette. Les actes du colloque (accompagnes de textes devenus introuvables de H.Maldiney) ont ete publies par les Editions de la Transparence sous le titre: Henri Maldiney: penser plus avant. En 2012, Henri Maldiney a eu cent ans. L'Association Internationale Henri Maldiney (AIHM) a reuni un colloque d'une journee a Lyon organise avec la Faculte de Philosophie de l'Universite Jean-Moulin, la ou H.Maldiney a longtemps enseigne et un autre de deux journees a Paris, rue d'Ulm, la ou H.Maldiney a ete etudiant, organise avec les Archives Husserl. Les contributions ici reunies montrent comment l'oeuvre de Maldiney est aujourd'hui lue a la fois par quelques-uns qui accompagnent son travail depuis longtemps deja et par de tout nouveaux lecteurs - ce qui temoigne de la diffusion de sa pensee. Certains ont pu dire que, desormais, on peut lire H.Maldiney comme un classique . La, reprise par la collection Encre Marine, du texte de l'intervention de Maldiney datant du premier colloque - Existence: crise et creation - montre que decidement, meme dans le retrait lie a l'age, Henri Maldiney continue, fut-ce a travers son oeuvre, d'exercer une singuliere presence.

What are the challenges that Nietzsche's philosophy poses for contemporary phenomenology? Elodie Boublil, Christine Daigle, and an international group of scholars take Nietzsche in new directions and shed light on the sources of phenomenological method in Nietzsche, echoes and influences of Nietzsche within modern phenomenology, and connections between Nietzsche, phenomenology, and ethics. Nietzsche and Phenomenology offers a historical and systematic reconsideration of the scope of Nietzsche's thought. -- Indiana University Press

On sait que, depuis la parution des Recherches logiques de Husserl, le terme de phenomenologie ne designe plus, comme c'etait encore le cas chez Hegel, une discipline particuliere, mais une nouvelle conception de ce que doit etre la philosophie. Ce qui a en effet donne a l'entreprise husserlienne sa fecondite, c'est l'idee, reprise aux anciens, que le travail philosophique doit etre mene en commun et exige par consequent le concours de plusieurs penseurs. Mais ce qui rassemble ceux-ci, c'est moins l'unite d'une doctrine et l'appartenance a une ecole de pensee que la pratique d'une methode. De ce mouvement phenomenologique, auquel appartiennent tant de philosophes du siecle dernier, il n'est certes pas question de dresser un iventaire exhaustif. Ce que l'on se propose simplement ici, c'est d'en donner un apercu qui mette d'ailleurs moins l'accent sur les noms propres des penseurs que sur les problemes qu'ils ont partages. Les essais reunis dans ce volume sont en effet tous consacres a un petit nombre de questions fondamentales - celles du langage et de la logique, du moi et de l'autre, de la temporalite et de l'histoire, de la finitude et de la mortalite -, au sujet desquelles un dialogue a paru se nouer entre certaines des figures les plus eminentes de la nebuleuse phenomenologique: Husserl et Heidegger surtout, mais aussi Fink, Patocka, Merleau-Ponty, et plus pres encore de nous, Gadamer, Levinas, Ricoeur.

Paul Audi, Olivier Bloch, Idelette de Bure, Jean-Pierre Charcosset, Francois Cheng, Marcel Conche, Francois Dagognet, Robert Damien, Francoise Dastur, Natalie Depraz, Jean-Pierre Dieny, Eliane Escoubas, Jacques Garelli, Claude Gaudin, Jean-Baptiste Gourinat, Henri Maldiney, Violette Maurice, Robert Misrahi, Claude Montserrat-Cals, Roger Munier, Daniel Parrochia, Eido Shimano Roshi, Gilbert Romeyer-Dherbey, Jean Salem, Francois Solesmes, Charles Vacher, pour marquer dix annees d'existence d'Encre Marine, ont accepte de decliner, chacun a sa maniere, Ecrire, resister .Des encres de Michel Denis ponctuent ces contributions.

Les Lecons pour une phenomenologie de la conscience intime du temps, professees par Husserl en 1905 a Gottingen, ont eu un rayonnement considerable sur l'ensemble de la phenomenologie au XXe siecle. La structure maitresse de l'analyse phenomenologique, l'intentionalite, y est interrogee comme telle, et se voit revisee de facon a ne plus necessairement etre indexee a la notion d'objet. De nombreuses phenomenologies ulterieures, comme celles de Heidegger, Levinas, Henry, y ont vu une promesse, ou la delimitation meme de ce qui devait etre leur probleme. Le commentaire ou la reecriture de ce texte, de Heidegger (son editeur) a Derrida, a traverse toute la philosophie du XXe siecle. Aujourd'hui que la reflexion sur le format linguistique de la temporalisation ou sur la philosophie naturelle du temps renouvellent l'interet philosophique pour cette question, les lecons de 1905 se revelent aussi bien ouvertes a de nouvelles lectures possibles, reveillant d'autres aspects de ce texte exceptionnellement riche.