Önce Kadınlar, şimdi Stüdyo. Her yapıtıyla Fransa'da yankılar uyandıran Philippe Sollers, kuramsal çalışmaları, deneme ve eleştirilerinin yanı sıra Tel Quel ve L'Infini dergilerinin kurucusu olarak da yazın dünyasının en renkli, en hırçın yüzlerinden biri. Alaycı, ayrıntıcı,şiirsel, Barthes'in gözdesi bu yaşayan Kazanova bir kez daha Tükçe'de. Tanrıların gizli ajanı Hölderlin, lanetli dahi Rimbaud, şiir, ameliyat masaları, gizli servisler, İsa, iktidar, şeytan, para, ölüm, seks, ayrıntılar, rastlantılar... Sollers'in kalabalık düşleminden kesitler...
Philippe Sollers (born Philippe Joyaux) is a French writer and critic. In 1960 he founded the avant garde journal Tel Quel (along with the writer and art critic Marcelin Pleynet), published by Seuil, which ran until 1982. In 1982 Sollers then created the journal L'Infini published by Denoel which was later published under the same title by Gallimard for whom Sollers also directs the series.
Sollers was at the heart of the intense period of intellectual unrest in the Paris of the 1960s and 1970s. Among others, he was a friend of Jacques Lacan, Louis Althusser and Roland Barthes. These three characters are described in his novel, Femmes (1983) alongside a number of other figures of the French intellectual movement before and after May 1968. From A Strange Solitude, The Park and Event, through "Logiques", Lois and Paradis, down to Watteau in Venice, Une vie divine and "La Guerre du goût", the writings of Sollers have often provided contestation, provocation and challenging.
In his book Writer Sollers, Roland Barthes discusses the work of Phillippe Sollers and the meaning of language.
« Il faudra bien, peu à peu, rendre justice aux femmes de la famille Rimbaud, s'étonner symétriquement du culte d'appropriation dont elles ont été l'objet, ou, au contraire (mais cela revient au même), du rejet passionnel et méprisant qui les frappe. » (134) « Et Isabelle, tous comptes faits, est une jolie et sérieuse jeune femme de province qui se débrouille comme elle peut face à une situation énorme. Elle n'a rien à voir avec la pseudo-sainte ou l'horrible bigote falsificatrice que le cinéma social va mettre en scène à partir de là. » (194)