mininuniverВестник Мининского университетаVestnik of Minin University2307-1281Minin Nizhny Novgorod State Pedagogical Universitymininuniver-3Research ArticleСОЦИАЛЬНЫЕ И ГУМАНИТАРНЫЕ НАУКИЭтика слепоты и постмодернистское «возвышенное»: Левинас и ЛиотарThe Ethics of Blindness and the Postmodern Sublime: Levinas and LyotardДжейМ.JayM. ..martjay@berkeley.eduKhazinaA. V.annh1@yandex.ruNicolaiF. V.fvnik@list.ruуниверситет БерклиRussian FederationНГПУ им. К.Минина (Мининский университет), Нижний НовгородРоссияMinin UniversityRussian Federation2015040920170122Copyright © Джей М..., Khazina A.V., Nicolai F.V., 20172017Джей М., Khazina A.V., Nicolai F.V.Jay M..., Khazina A.V., Nicolai F.V.Данная работа распространяется под лицензией Creative Commons Attribution 4.0.This work is licensed under a Creative Commons Attribution 4.0 License.https://www.minin-vestnik.ru/jour/article/view/3

Текст, любезно предоставленный М. Джеем, представляет собой итоговую главу его монографии «Потупленный взор: падение зрения во французской мысли ХХ в.», в которой рассматривается длительная борьба двух тенденций в европейской культуре модерна: страсти ко всему визуальному и непримиримого иконоборчества. По мнению автора, современная полемика вокруг постмодернизма и «торжества симулякров» оказывается лишь небольшим фрагментом этой сложной интеллектуальной истории, которая, подобно маятнику, склоняется то к всепоглощающему вуаейризму, то к бескомпромиссному иконоборчеству. Именно в этом контексте Джей обращается к философской мысли Э. Левинаса и Ж.-Ф. Лиотара - двух известнейших французских мыслителей, выражающих указанные полюса мысли. Однако автора интересует не только указанное различие, но и существенная преемственность, а также эволюция их взглядов.

The excerpt below is the final chapter of M. Jay’s “Downcast Eyes: The Denigration of Vision in Twentieth-Century French Thought” concerning the long-term confrontment “iconoclasm vs visual imaginary” within modern European culture. According to the author the current discussion on postmodernism proves to be somewhat a small branch of this complex intellectual swim. This branch, so to say, seems to sway periodically from overwhelming voyeurism to the uncompromising iconoclasm. This is the context Jay brings in considering conceptions of E. Levinas and J.-F. Lyotard, two famous French thinkers who expressed those cardinal philosophical points. However, the author focuses not only on the distinction, but also on certain coherence, as well as the evolution of their views.

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The authors declare that there are no conflicts of interest present.