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مارکس و هایدگر: تفکر آینده
کوستاس اکسلوس فیلسوف فرانسوی یونانیالاصل و از مهمترین و تأثیرگذارترین فیلسوفان و روشنفکران فرانسۀ بعد از جنگ است که در دهۀ گذشته اقبال بیشتری به فلسفۀ او نشان دادهاند. ولی در فارسی چندان به آثار او نپرداختهاند. البته اکسلوس برای خوانندگان انگلیسی-آمریکاییِ آثار سنت فلسفۀ اروپایی مدرن هم چهرهای کمابیش ناشناخته است. اما وضعیت او در کشورهای غیرانگلیسیزبان اروپا یکسره متفاوت است. در آن کشورها، مجموعه نوشتههای اکسلوس به چندین زبان، بالاخص به اسپانیایی و ایتالیایی، ترجمه شده و در دسترس خوانندگان است و این گواهی است بر وسعت و غنای مضامین پیچیدۀ آثار او. مارکس و هایدگر: تفکر آینده اولین ترجمۀ فارسی از آثار اکسلوس است.
اکسلوس در این کتاب میکوشد از راه فراهم ساختن مواجههای فلسفی میان مارکس و هایدگر صورتی از تفکر را به حدهای نهاییاش نزدیک کند. هدف نویسنده در کتاب حاضر این نیست که صورتی از «ترکیب دیالکتیکی» میان مارکس و هایدگر برقرار کند بلکه این کتاب کوششی است بر پایۀ نظرپردازی برای میدان دادن به «گفتگویی زاینده» میان مارکس و هایدگر.
اکسلوس در این کتاب میکوشد از راه فراهم ساختن مواجههای فلسفی میان مارکس و هایدگر صورتی از تفکر را به حدهای نهاییاش نزدیک کند. هدف نویسنده در کتاب حاضر این نیست که صورتی از «ترکیب دیالکتیکی» میان مارکس و هایدگر برقرار کند بلکه این کتاب کوششی است بر پایۀ نظرپردازی برای میدان دادن به «گفتگویی زاینده» میان مارکس و هایدگر.
- GenresPhilosophy
180 pages, Paperback
First published January 1, 1966
1 person is currently reading
50 people want to read
About the author
Kostas Axelos
57 books20 followersKostas Axelos (also spelled Costas Axelos; Greek: Κώστας Αξελός) was a Greek philosopher. He was born in Athens and attended high school at the French Institute and the German School of Athens. He enrolled in the law school in order to pursue studies in law and economics. With the onset of World War II Alexos became involved in politics. During the German and Italian occupation he participated in the Greek Resistance, and later on in the Greek Civil War, as an organiser and journalist affiliated with the Communist Party (1941–1945). He was later expelled from the Communist Party and condemned to death by the right-wing government. He was arrested and escaped.
At the end of 1945 Axelos moved to Paris, France, where he studied philosophy at the Sorbonne. From 1950 to 1957 he worked as a researcher in the philosophy branch of C.R.N.S, where he was writing his dissertations, and subsequently proceeded to work in Ecole Pratique des Hautes Etudes. From 1962 to 1973 he taught philosophy at the Sorbonne. His dissertation "Marx, penseur de la technique" (translated as "Alienation, Praxis and Techne in the Thought of Karl Marx") tried to provide an understanding of modern technology based on the thought of Heidegger and Marx and was very influential in the 1960s, alongside the philosophy of Herbert Marcuse.
Axelos was a collaborator on, columnist with, and subsequently editor of the magazine Arguments (1956–1962). He founded and, since 1960, has run the series Arguments in Edition de Minuit. He has published texts mostly in French, but also in Greek and German. His most important book is Le Jeu du Monde (Play of the World), where Axelos argues for a pre-ontological status of play.
At the end of 1945 Axelos moved to Paris, France, where he studied philosophy at the Sorbonne. From 1950 to 1957 he worked as a researcher in the philosophy branch of C.R.N.S, where he was writing his dissertations, and subsequently proceeded to work in Ecole Pratique des Hautes Etudes. From 1962 to 1973 he taught philosophy at the Sorbonne. His dissertation "Marx, penseur de la technique" (translated as "Alienation, Praxis and Techne in the Thought of Karl Marx") tried to provide an understanding of modern technology based on the thought of Heidegger and Marx and was very influential in the 1960s, alongside the philosophy of Herbert Marcuse.
Axelos was a collaborator on, columnist with, and subsequently editor of the magazine Arguments (1956–1962). He founded and, since 1960, has run the series Arguments in Edition de Minuit. He has published texts mostly in French, but also in Greek and German. His most important book is Le Jeu du Monde (Play of the World), where Axelos argues for a pre-ontological status of play.
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Displaying 1 - 2 of 2 reviews
December 29, 2023
Algumas leituras de Axelos ficam, evidentemente, datadas, mas vejo aqui possíveis pontes de serem construídas entre o pensamento planetário de Axelos e a globalização/totalidade de Milton Santos. Certas partes não foram tão acessíveis para a minha interpretação por ainda não ter uma base tão boa em Heidegger, mas tal pobreza já tem os seus dias contados.
Li a edição brasileira, de 1969, pela Tempo Brasileiro, mas que não está no catálogo do Goodreads.
Li a edição brasileira, de 1969, pela Tempo Brasileiro, mas que não está no catálogo do Goodreads.
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November 25, 2022Comment:
The texts collected here date from the mid-fifties to the early sixties. They are an early attempt to bring the thought of Marx and Heidegger into closer proximity. Amazing that this was being discussed back then! Of course, these essays are now sixty years olde!
I think that the aspect that has worn the most is our author's discussion of 'The Planetary' and 'Play'. It is the assumption of an ever-victorious universalism (after our awful particularist postmodernism) and the notion that the End of Work would lead to an era of 'play' and leisure (after the collapse of the middle class) that resounds through the third section of these texts that today sounds (at times) quite utopian, ...if not a little wacky. But when they were written, I am certain they were far more compelling.
That said, I think sections I and II regarding Marx/Heidegger remain very interesting and they definitely deserve a detailed review.
The texts collected here date from the mid-fifties to the early sixties. They are an early attempt to bring the thought of Marx and Heidegger into closer proximity. Amazing that this was being discussed back then! Of course, these essays are now sixty years olde!
I think that the aspect that has worn the most is our author's discussion of 'The Planetary' and 'Play'. It is the assumption of an ever-victorious universalism (after our awful particularist postmodernism) and the notion that the End of Work would lead to an era of 'play' and leisure (after the collapse of the middle class) that resounds through the third section of these texts that today sounds (at times) quite utopian, ...if not a little wacky. But when they were written, I am certain they were far more compelling.
That said, I think sections I and II regarding Marx/Heidegger remain very interesting and they definitely deserve a detailed review.
Displaying 1 - 2 of 2 reviews