Debates in Continental Philosophy

Debates in Continental Philosophy

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Contents

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Preface

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pp. xi-xii

The present volume brings together twenty-one dialogues which I conducted over recent years in the area of Continental thought. Part 1 features previously unpublished exchanges, ranging from the conversation with Georges Dumezil, one of the founding fathers of . . .

Part 1: Recent Debates

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p. 1-1

Terror, Religion, and the New Politics

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pp. 3-14

RK: In the interview with Dominique Janicaud (Heidegger en France [Heidegger in France]), you talk about deconstruction as being a preference for discontinuity over continuity, for . . .

The Hermeneutics of Revelation

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pp. 15-32

RK: They are many similarities between your work, Jean-Luc, and mine: Both of us owe a great deal of our philosophical formation to the phenomenologies of Husserl and Heidegger; we have both . . .

On Narrative Imagination

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pp. 33-52

RK: You have written much about the power of narrative to provide people with a sense of identity and cohesion. You have also written much about the fact that human existence is always in quest of . . .

Myth, Ideology, Sovereignty

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pp. 53-61

RK: There is still some debate as to how exactly your work should be situated and classified. Is it primarily philosophical, sociological, anthropological, theological, or linguistic? After your early research, . . .

Part 2: The Phenomenological Heritage, 1984

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p. 63-63

Ethics of the Infinite

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pp. 65-84

RK: Perhaps you could retrace your philosophical itinerary by identifying some of the major influences on your thought?
EL: Apart from the great masters of the history of philosophy,........, in particular Plato, Descartes, and Kant,........,the first contemporary . . .

The Philosophy of Art and Politics

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pp. 85-98

RK: As a Marxist thinker of international renown and inspirational mentor of student revolutions in both the United States and Europe in the sixties, you have puzzled many by the turn to primarily . . .

The Poetics of Language and Myth

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pp. 99-125

RK: How do your later works on metaphor (La Metaphore vive [The Rule of the Metaphor}, 1975) and narrativity (Temps et recit, vol. 1 [Time and Narrative}, 1983) fit into your overall program of . . .

Being, GOd, and the Poetics of Relation

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pp. 126-138

RK: Your philosophical journey has been wide-ranging. You have published works on such diverse topics as Neoplatonism, Thomism, Marxism, phenomenology, logic, and poetics. What would you consider . . .

Deconstruction and the Other

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pp. 139-156

RK: The most characteristic feature of your work has been its determination to "deconstruct" the Western philosophy of presence. I think it would be helpful if you could situate your program of deconstruction . . .

Part 3: From States of Mind, 1995

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p. 157-157

Strangers to Ourselves: The Hope of the Singular

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pp. 159-166

RK: How would you describe your identity as a European?
JK: I consider myself a cosmopolitan. I was lucky in my childhood to learn French at an early stage. My parents sent me to a French . . .

Text Matters

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pp. 167-191

RK: What were the milestones on your own way to hermeneutics?
H-GG: My way to hermeneutics describes my initial experiences with the study of language as a young philologist in Marburg. I had . . .

What Is Just?

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pp. 192-204

RK: Today you are seen as the first philosopher of the postmodern condition. Yet one of your earliest works was entitled La phénomenologie [Phenomenology] (1954). How would you describe . . .

Culture: The Price You Pay

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pp. 205-215

RK: Do you believe that there is such a thing as the "whole mind of Europe"?
GS: I believe that there is in the history of Europe a very strong central tradition, which is by no means an easy one to live with. It is . . .

Universality and the Power of Difference

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pp. 216-222

RK: Do you believe in the idea of a European identity?
PR: Europe has produced a series of cultural identities, which brought with themselves their own self-criticism, and I think that this . . .

Chaosmos: The Return of the Middle Ages

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pp. 223-228

RK: You have argued that the Dark Ages is a much maligned period of European history. Why?
DE: We can speak of the Dark Ages in the sense that the population of Europe fell by twenty million. . . .

Part 4: Colloquies with Richard Kearney

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p. 229-229

Agailst Omnipotence: God Beyond Power

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pp. 231-245

LIAM KAVANAGH: The very title of the conference series which has brought us together today, namely, "Religion and Postmodernism," raises the question of the possibility of a productive exchange between . . .

Between Selves and Others

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pp. 246-252

DEMETRIUS TEIGAS: I would like to put some critical questions to you, not in order to oppose your views, but to welcome your fresh thoughts on the topic of alterity, and also to invite you to elaborate on . . .

Between Being and God

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pp. 253-260

FELIX O'MURCHADHA: Two of your most recent books deal explicitly and thematically with the question of God. That is not to say that this issue has been absent from your earlier work. Could you please . . .

Confronting Imagination

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pp. 261-283

Q: I would like to begin by asking when and how you became interested in philosophy and literature. Was there a moment when you realized you would make these fields a lifelong . . .

Theorizing the Gift

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pp. 284-304

MARK MANOLOPOULOS: In the Derrida/Marion debate "On the Gift" (Villanova, 1997), you ask the question, "Is there a Christian philosophy of the gift?"⁶ Do you think either Derrida or Marion or both . . .

Thinking Is Dangerous

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pp. 305-325

STEPHEN J. COSTELLO: What attracted you to philosophy in the first place? Did you ever want to do anything else, such as medicine, like other members of your . . .

Appendix PhiloJophy as Dialogue

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pp. 327-332

Notes

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pp. 333-335

Index

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pp. 337-358