François Raffoul
Biographic Data
| ID | 971653 |
|---|---|
| NAME | François Raffoul |
| GIVEN NAMES | François |
| FAMILY NAME | Raffoul |
| SIGNATURE | RAFFOUL F |
| AFFILIATIONS | Department of Philosophy, Louisiana State University Baton Rouge, LA USA |
| ORCID | 0009-0009-9064-2165 |
| VERIFIED | Yes |
| TOTAL WORKS | 13 |
| TOTAL CITATIONS | 2 |
| WORKS AS AUTHOR | 13 |
| WORKS AS EDITOR | 0 |
| FIRST PUBLICATION YEAR | 2004 |
| LATEST PUBLICATION YEAR | 2026 |
| H-INDEX | 1 |
The Challenge of Realism and the Limits of Phenomenology
The Subject of the Event
This essay tackles the following question: what can there be in common between Heidegger’s question of the meaning of being and Lacan’s focus on the subject, between the question of the ontological difference and that of psychoanalysis, between phenomenological ontology and structuralist psychoanalysis? Despite their apparently massive differences, I suggest that both thinkers share a common concern for rethinking the being of subjectivity, which…
Nancy’s Thinking of the Event
Jen-Luc Nancy’s thinking of the event stems from his understanding of being as based on no principle, ground or essence. Nothing preexists the event of being, no principle, arche or prior substance. With such a statement, a thinking of the event emerges: not preceded by any principle or ground, being is nothing but the event of itself. In turn, the event is no longer anchored in a principle that itself would not be happening. Thus, preceded by no…
The Surprise
In his ontology of the singular plural, Jean-Luc Nancy makes the claim that nothing preexists the event of being: no principle, arche, or prior substance. With such a statement, a thinking of the event emerges: not preceded by any principle or ground, and no longer referred to any prior substance, being is nothing but the event of itself. Thus preceded by nothing and grounded in no essence, the event of being can only come as a surprise. This ess…
Tout contre Heidegger
Derrida's relation to Heidegger can fairly be described as ‘complicated,’ and marked by a deep ambivalence. Although he has always recognized his debt towards Heidegger, Derrida has also insisted on his profound allergy towards some aspects of Heidegger’s thought. The reader is thus often faced with this ambivalence in Derrida's writings, which offer, on the one hand, uncannily precise and insightful readings of Heidegger's texts, with on the oth…
Sexual Difference and Gathering in Geschlecht III
Derrida states at the beginning of Geschlecht III that at stake is the question of sexual difference, one that is referred in Heidegger’s 1953 essay on Trakl to a twofoldness that precedes the opposition of sexual duality, a duality which, according to Derrida, neutralizes sexual difference. I follow the development of what Derrida also called the “dream” of “another sexual difference,” one that would not be ruled by the opposition of the two. De…
Thinking the Event
Identity
Identity. Fragments, Frankness is a dense and powerful essay on the notion of identity and on how it plays in our contemporary world. In contrast with various attempts to cling to established identities, and to enclose identity within dubious agendas, Nancy shows that an identity is always open: to alterity and its transformations. Ultimately one does not have an identity but has to become what one is, without ever returning to a same but solely …
Empires
Chapter ten engages briefly the question of “empires,” as peoples, when not reduced to nations, exist in empires. An empire, unlike a nation, does not consist in the search for an identity “in the form of a subjectivity.” Nancy then refers to his other writings on democracy and the political.
Deconstruction as Aporetic Thinking
It may well be the case that deconstruction ought to be described as aporetic thinking. In a late text, for example, Derrida himself referred to ‘all the aporias or the “im-possibles” taken up by “deconstruction”’ (FWT, 48). Indeed, deconstruction, as Derrida conceived and practiced it, has consisted in revealing the aporias inherent in philosophical systems and ultimately in experience itself. Derrida acknowledged this dimension of his thinking,…
Chez lui chez l'autre
Derrida et l'éthique de l'im-possible
Derrida insiste souvent sur le fait que l’éthique (« si elle existe », comme il l’ajoute souvent) doit être l’épreuve, l’expérience et la traversée d’une aporie, d’un certain impossible. Une formule d’autant plus troublante qu’elle s’énonce chez Derrida à la faveur, précisément, d’un retour aux conditions de possibilités de l’éthique. Mais remonter aux possibilités de l’éthique signifie immédiatement : faire retour à ses limites, à ses apories, q…
The Possibility of the Im-possible
The Possibility of the Im-possible
Derrida et l'éthique de l'im-possible
Derrida insiste souvent sur le fait que l’éthique (« si elle existe », comme il l’ajoute souvent) doit être l’épreuve, l’expérience et la traversée d’une aporie, d’un certain impossible. Une formule d’autant plus troublante qu’elle s’énonce chez Derrida à la faveur, précisément, d’un retour aux conditions de possibilités de l’éthique. Mais remonter aux possibilités de l’éthique signifie immédiatement : faire retour à ses limites, à ses apories, q…
Chez lui chez l'autre
Identity
Identity. Fragments, Frankness is a dense and powerful essay on the notion of identity and on how it plays in our contemporary world. In contrast with various attempts to cling to established identities, and to enclose identity within dubious agendas, Nancy shows that an identity is always open: to alterity and its transformations. Ultimately one does not have an identity but has to become what one is, without ever returning to a same but solely …
Empires
Chapter ten engages briefly the question of “empires,” as peoples, when not reduced to nations, exist in empires. An empire, unlike a nation, does not consist in the search for an identity “in the form of a subjectivity.” Nancy then refers to his other writings on democracy and the political.
Deconstruction as Aporetic Thinking
It may well be the case that deconstruction ought to be described as aporetic thinking. In a late text, for example, Derrida himself referred to ‘all the aporias or the “im-possibles” taken up by “deconstruction”’ (FWT, 48). Indeed, deconstruction, as Derrida conceived and practiced it, has consisted in revealing the aporias inherent in philosophical systems and ultimately in experience itself. Derrida acknowledged this dimension of his thinking,…
Sexual Difference and Gathering in Geschlecht III
Derrida states at the beginning of Geschlecht III that at stake is the question of sexual difference, one that is referred in Heidegger’s 1953 essay on Trakl to a twofoldness that precedes the opposition of sexual duality, a duality which, according to Derrida, neutralizes sexual difference. I follow the development of what Derrida also called the “dream” of “another sexual difference,” one that would not be ruled by the opposition of the two. De…
Thinking the Event
Tout contre Heidegger
Derrida's relation to Heidegger can fairly be described as ‘complicated,’ and marked by a deep ambivalence. Although he has always recognized his debt towards Heidegger, Derrida has also insisted on his profound allergy towards some aspects of Heidegger’s thought. The reader is thus often faced with this ambivalence in Derrida's writings, which offer, on the one hand, uncannily precise and insightful readings of Heidegger's texts, with on the oth…
The Surprise
In his ontology of the singular plural, Jean-Luc Nancy makes the claim that nothing preexists the event of being: no principle, arche, or prior substance. With such a statement, a thinking of the event emerges: not preceded by any principle or ground, and no longer referred to any prior substance, being is nothing but the event of itself. Thus preceded by nothing and grounded in no essence, the event of being can only come as a surprise. This ess…
Nancy’s Thinking of the Event
Jen-Luc Nancy’s thinking of the event stems from his understanding of being as based on no principle, ground or essence. Nothing preexists the event of being, no principle, arche or prior substance. With such a statement, a thinking of the event emerges: not preceded by any principle or ground, being is nothing but the event of itself. In turn, the event is no longer anchored in a principle that itself would not be happening. Thus, preceded by no…
The Subject of the Event
This essay tackles the following question: what can there be in common between Heidegger’s question of the meaning of being and Lacan’s focus on the subject, between the question of the ontological difference and that of psychoanalysis, between phenomenological ontology and structuralist psychoanalysis? Despite their apparently massive differences, I suggest that both thinkers share a common concern for rethinking the being of subjectivity, which…
The Challenge of Realism and the Limits of Phenomenology
Philosophy (9 works) · Phenomenology and Existential Philosophy (8 works) · Philosophy, Ethics, and Existentialism (8 works) · Epistemology (7 works) · Philosophy (5 works) · Critical Theory and Philosophy (4 works) · Psychology (4 works) · Aesthetics (3 works) · History (3 works) · Art (2 works)