Compte rendu de lecture: Édouard Glissant, philosophe. Héraclite et Hegel dans le Tout-Monde

 Littérature, Littérature arts cinéma septembre 20, 2017octobre 16, 2017  Pluton Magazine Compte rendu de lecture Édouard Glissant, philosophe[1] d’Alexandre Leupin     Par Corinne Mencé-Caster Université Paris-Sorbonne     Dans cet essai de près de 350 pages, Alexandre Leupin s’emploie à restituer la dimension proprement philosophique de l’œuvre d’Édouard Glissant et à en manifester la cohérente complexité. En […]

Quand le maître et l’esclave se raturent/Discussions

dimanche 1 octobre 2017 par Alexandre Leupin

Description : Alexandre Leupin, professeur à la Louisiana State University aux Etats-Unis, examine la relation entre le maitre et l’esclave à travers les écrits de quelques philosophes tels qu’Edouard Glissant et Georg Wilhelm Friedrich Hegel, en explorant certains concepts comme la Relation, le Tout Monde, l’Identité et la Créolisation. Alexandre Leupin, Jean Poi Madou, Manuel Norvat, […] Lire plus »

Une palabre sur “Édouard Glissant, philosophe” à l’Institut du Tout-Monde

Par Alexandre Leupin, , publié le 17/05/2017 | Comments (0)
Dans: Alexandre Leupin, Vidéo

The Novelist as Sado-masochist (George Raymond Richard Martin, Game of Thrones)

The Novelist as Sado-masochist (George Raymond Richard Martin, Game of Thrones) Figure 1 The Wall of Counsciousness              There is no doubt in my mind that George R.R. Martin (GRRM) is a great writer. Game of Thrones is monumental. The label “fantasy fiction” does not do justice to the sheer force and greatness of Martin’s […]

Par Alexandre Leupin, , publié le 06/05/2017 | Comments (0)
Dans: Alexandre Leupin

The End of the Judeo-Christian (Modern) Subject

The End of the Judeo-Christian (Modern) Subject   The notion of subject is central to Lacan’s theory. It differs from the self or the ego, a unity constituted by our projections and identifications, which is constitutive of consciousness. The Lacanian subject is divided. It comprises consciousness, but at its core there is an obscure singularity […]

Par Alexandre Leupin, , publié le 06/05/2017 | Comments (0)
Dans: Alexandre Leupin

Is the Scientific Revolution Universal?

Is the Scientific Revolution Universal? Since its creation by Thomas Kuhn (The Structure of Scientific Revolutions, 1962), the notion of paradigm shift has been radically trivialized and applied to all kinds of themes, whereas its original purview was restricted to the field of epistemology and the history of science (“paradigm shift” is an approximate equivalent […]

Par Alexandre Leupin, , publié le 06/05/2017 | Comments (0)
Dans: Alexandre Leupin, Philosophies

Phallophanies: A Coda (Grieving for the Phallus)

…This paradigmatic image that attracts all the threads of our desire – the Crucifixion image. (L’éthique de la psychanalyse, 304)   Phallophanies: A Coda (Grieving for the Phallus) When is a book finished? When the author has become tired of endless emendations and additions and feels that the thought process cannot be furthered. The end […]

Par Alexandre Leupin, , publié le 06/05/2017 | Comments (0)
Dans: Alexandre Leupin, Textes

Alexandre Leupin. Édouard Glissant, philosophe. Héraclite et Hegel dans le Tout-Monde.

Dalhousie French Studies nº106 Alexandre Leupin. Édouard Glissant, philosophe. Héraclite et Hegel dans le Tout-Monde. Paris: Hermann. 2016. 282p. 27 € Soixante ans après la parution de Soleil de la Conscience (1956), comme pour marquer une commémoration discrète mais décisive, cette étude de Leupin permet de mesurer enfin toute l’étendue et la portée philosophiques de […]

Book Review Édouard Glissant, philosophe: Héraclite et Hegel dans le Tout-Monde

Alexandre Leupin. Édouard Glissant, philosophe: Héraclite et Hegel dans le Tout-Monde. Paris: Hermann, 2016. Pp. 382. 27 €.

 

Édouard Glissant has often been called a novelist, an essayist, a theorist, and—his preference— a poet, but he has less frequently been called a philosopher. Despite the ontological and epistemological thrust of his notions of creolization, Relation, and the Tout-Monde, Glissant always balked at the self-enclosed systems associated with philosophy. Yet his work, in its terminological consistency and conceptual rigor, undeniably develops a kind of system—a system non systématique, to quote a short letter that Glissant wrote to his friend and colleague Alexandre Leupin. This paradox lies at the heart of Leupin’s rich and original new study, Édouard Glissant, philosophe, which argues that Glissant is a philosopher precisely in his challenge to Plato’s banishment of poetry from the realm of rational philosophical inquiry. Against the Platonic quest for fixed forms of Truth and Being, Glissant allows the unpredictable play of poetic language to generate an ontic system of ongoing creation and perpetual becoming. He thereby inscribes himself into a lineage running from Heraclitus through Hegel, following a particular line of Western thought in order ultimately to dispel the idea that philosophy belongs exclusively to the West.

According to Leupin, Hegel is Glissant’s primary philosophical interlocutor throughout his career. On the surface, this is a surprising claim given that Hegel’s name shows up sparingly in Glissant’s work (compared with, say, Deleuze) and that, when Glissant does mention Hegel, particularly in Le discours antillais (1981), it is to criticize his Eurocentrism, universalist History, and racism. Yet, as Leupin demonstrates in detail, Hegel was a key figure in Glissant’s education, and Hegelian processes underlie much of his thinking: the negation of African cultures in the slave trade forces the synthesis of new Caribbean cultures, in Relation; reflections on particularities always open onto a broader thinking of totality; and for both thinkers, human knowledge originates in a poème primordial, although for Glissant this poem is not a simple origin but an ongoing, endless textual “weave.” Early authors of this poème primordial, Leupin explains, included the pre-Socratics, especially Heraclitus, whose maxims on totality and becoming Glissant would adopt and reconfigure. Glissant’s egalitarian vision of the Tout-Monde—where forms, ideas, bodies, and landscapes interact in the same immanent space—largely results from his conversation with these ante- and anti-Platonic philosophers.

Glissant is not the only twentieth-century thinker to question the Platonic tradition, however, and we know that Glissant was in direct conversation with at least two others: Deleuze and Derrida. Leupin mentions them both several times but never analyzes their relationship to Glissant in detail. While Édouard Glissant, philosophe is refreshing in its claim that Glissant is a philosopher irreducible to academic labels rather than a postcolonial ‘theorist’ reliant on post-structuralism, the reader is left with questions about how Glissant conversed with his contemporaries. Given Leupin’s close personal relationship with Glissant, he would seem particularly well positioned to address these questions. Still, this book is an indispensable reference for how Glissant engages deeply with Western philosophy and constructs a stunningly original philosophical system (albeit non systématique) of his own.

NEAL ALLAR

Tsinghua University

© L’Esprit Créateur, Vol. 56, No. 4 (2016), pp. 160–161