History of philosophy
3 videos, newest first.
What Dominique Pagani says
Dominique Pagani does not approach the history of philosophy as a succession of doctrines. He reads it through guiding threads. In 2020 he unfolds a "serial" of the relations between substance and subject: they converge in Antiquity and diverge in modern times. He thus contrasts Platonic transcendence with Aristotle's immanence and follows the movement that Hegel describes from substance to subject1. He also relates the periods of thought to historical situations. The passage from the city to the Macedonian empire produces the unhappy consciousness. The shift from Descartes to Pascal is traced, with Goldmann, to the blocking of the Jansenists. He retraces the successive "declarations of independence" of the sciences from Aristotle's philosophical imperialism and contrasts Aristotle with Socrates, who brings philosophy down from the heavens2. Finally, he looks at how philosophers read one another: Thomas Aquinas builds on Aristotle1, Althusser separates Marx from Hegel, Lenin reads the Science of Logic. At the tribute to Jacques D'Hondt, he links the return of Hegel to the present crisis3.
- 1Robert (Marthe)8 Jan 2020
- 29 #16 Comment des sciences de l'histoire peuvent-elles être réelles?4 Mar 2021
- 3Hommage à Jacques D'Hondt (1)2 Aug 2016
Introduction produced automatically from the 3 sessions on this theme, to be reviewed; the numbers link to the sessions.
The 3 videos
Season 9.29 #16 How can sciences of history be real?
4 Mar 2021How can sciences of history be real, and how has the relation of the sciences to philosophy evolved since Aristotle's philosophical imperialism?
Season 6#6.3 • The Logic of the Subject in the face of the reconstitution of Nazism
8 Jan 2020How does the relationship between substance and subject, which converge in Antiquity and diverge in modern times, shed light on the reactionary attempt, up to Nazism, to restore "the compact solidity of being"?
At the Tropiques bookshopTribute to Jacques D'Hondt (1)
2 Aug 2016Why and how could Jacques D'Hondt call himself a Hegelian without adopting the manifest content of Hegelianism?