Chantal Jaquet – författare

A new analysis of the mind/body relationship based on the philosophy of SpinozaIt is widely recognised that Spinoza put an end to the Cartesian dualism of body and mind by thinking through the possibility of their unity. Revisiting this generally accepted notion of psychophysical parallelism in Spinoza, Chantal Jaquet offers a new analysis of the relation between body and mind. Using an original methodology, she analyses their unity in action through the affects that bring together a body's affection and the idea of this affection.Looking at a range of Spinoza's texts, Jaquet reveals that understanding affects, actions and passions provides the key to how the mind and body are the same individual expressed in two different ways. She presents the Spinozist model in all its complexity, illuminating its potentialities for contemporary debates on the nature of the mind-body problem.Key FeaturesCritiques the false conception of psychophysical parallelism in SpinozaGives us a new analysis of the mind/body relationshipContrasts Descartes' conception of the passions with Spinoza's conception of the affectsDefines Spinozian affects and their variations in a new way

It is widely recognised that Spinoza ended the Cartesian dualism of body and mind by thinking through the possibility of their unity. Revisiting this generally accepted notion of psycho-physical parallelism in Spinoza, Chantal Jaquet offers a new analysis of the relation between body and mind. Looking at a range of Spinoza's texts, and using an original methodology, she analyses their unity in action through the affects that bring together a body's affection and the idea of this affection. Jaquet reveals that understanding affects, actions and passions provides the key to how the mind and body are the same individual expressed in two different ways. She presents the Spinozist model in all its complexity, illuminating its potentialities for contemporary debates on the nature of the mind-body problem.

Offers a detailed analysis of time, duration, and eternity from the early Spinoza to its eventual shape in the Ethics and Theologico-Political TreatiseConstitutes the first book-length study by one of the world's leading Spinoza scholarsOffers a systematic reading of key Spinozist concepts concerning time and eternityReads the concepts of time and duration positively and affirmatively in their relation to God and eternityClosely tracks the emergence and movement of these concepts throughout Spinoza's workFirst published in 1997, and subsequently revised and reissued in 2015, Chantal Jaquet's Sub specie aeternitatis: tude des concepts de temps, dur e et ternit chez Spinoza is the book-version of Jaquet's doctoral thesis, and the first of her now five book-length publications on Spinoza. With Spinoza, Jaquet asks how it is possible for human beings, as finite modes of existence, to share in God's eternity, as well as how human existence relates to the eternity of God, or Nature.This translation will allow English readers to closely track the concepts of time, duration, and eternity from the early Spinoza through to the last of his works. It will also situate his thought in relation to the scholastic philosophies that preceded him, all with close attention to the Latin throughout.

Jaquet offers a detailed analysis of time, duration, and eternity in Spinoza's works, as well as how these themes relate to each other through the entirety of his corpus. With Spinoza, she asks how it is possible for human beings, as finite modes of existence, to share in God's eternity, as well as how human existence relates to the eternity of God, or Nature. This translation will allow English readers to closely track the concepts of time, duration, and eternity from the early Spinoza through to the last of his works. It will also situate his thought in relation to the scholastic philosophies that preceded him, all with close attention to the Latin throughout.

One is not born a worker or a boss, one becomes one from father to son... or almost. Social reproduction is not an iron law; it admits of exceptions that must be accounted for in order to measure its scope. This book aims to understand the passage from one social class to another and to forge a method of approaching these particular cases which remain a blind spot in the theory of social reproduction. It analyzes the political, economic, social, familial and singular causes that contribute to non-reproduction, and their effects on the constitution of individuals transiting from one class to another.At the crossroads of collective history and intimate history, Chantal Jaquet identifies class locations, the interplay of affects and encounters, and the role of sexual and racial differences. She invites us to break out of disciplinary isolation in order to grasp singularity at the crossroads of philosophy, sociology, psychology and literature. This requires deconstruction of the concepts of social and personal identity, in favour of a concepts like complexion and the criss-crossing determinations. Through the figure of the transclass, it is thus the whole human condition that is illuminated in a new light.

One is not born a worker or a boss, one becomes one from father to son... or almost. Social reproduction is not an iron law; it admits of exceptions that must be accounted for in order to measure its scope. This book aims to understand the passage from one social class to another and to forge a method of approaching these particular cases which remain a blind spot in the theory of social reproduction. It analyzes the political, economic, social, familial and singular causes that contribute to non-reproduction, and their effects on the constitution of individuals transiting from one class to another.At the crossroads of collective history and intimate history, Chantal Jaquet identifies class locations, the interplay of affects and encounters, and the role of sexual and racial differences. She invites us to break out of disciplinary isolation in order to grasp singularity at the crossroads of philosophy, sociology, psychology and literature. This requires deconstruction of the concepts of social and personal identity, in favour of a concepts like complexion and the criss-crossing determinations. Through the figure of the transclass, it is thus the whole human condition that is illuminated in a new light.

El hombre es, según Spinoza, a un mismo tiempo eterno y efímero. Y es que la mente puede concebir las cosas como actuales de dos maneras: ya sea en relación a un cierto tiempo y un cierto lugar, ya sea sub specie aeternitatis. Sin embargo, el sistema spinocista, en el que la eternidad y la duración están definidas de manera sumamente precisa, no parece decir mucho respecto de sus relaciones. La dificultad de los traductores para traducir la expresión sub specie aeternitatis es signo de esta dificultad conceptual. ¿Cómo los modos finitos, cuya existencia no es necesaria sino simplemente necesitada, pueden tener en común con Dios esta eternidad, característica de un ser causa de sí? ¿Lo que subsiste después de la muerte del cuerpo y de la desaparición de la memoria es realmente eterno como lo es la substancia, o es meramente sempiterno? Si los modos finitos poseen realmente esta calidad, tal como la substancia, ¿cómo se articula su existencia actual temporal con su existencia actual eterna? Estas son algunas de las preguntas a las que el presente libro intenta dar una respuesta. Y lo hace a partir de un examen minucioso del estatuto ontológico de la eternidad, mediante el cual se busca determinar si ella es una y la misma para el conjunto de la naturaleza, o bien si ella es múltiple y diferente para la substancia, los modos infinitos y los modos finitos. Es sólo de esta forma que es posible comprender la naturaleza exacta de un conocimiento sub specie aeternitatis y de esclarecer las relaciones entre tiempo, duración y eternidad en el pensamiento de Spinoza.

El presente volumen reúne cinco contribuciones originales que buscan, cada una a su manera y según problemas específicos, examinar diferentes modos en que la obra de Spinoza ha podido ser leída, tanto en filosofía como fuera de la filosofía. Se da entre los autores esa relación frecuente de todos los spinocistas con Spinoza, que proponen una lectura amorosa de Spinoza. Esto no quiere decir que sus lecturas no sean "serias": la erudición y profundidad de los autores de este libro, cuando no es explícita, se hace sentir detrás de cada línea. Pero, sobre todo: todos estos trabajos plantean problemas reales, sea en el marco del comentario, sea en el del uso filosófico.