Talk:Kostas Axelos

Bias/subjective views expressed

The last part of the biography section states that Le Jeu du Monde is Axelos' most important book. This is not knowledge about Axelos: opinions should be kept to forums and talk pages, not the main page. Michael 08:23, 27 April 2011 (UTC) — Preceding unsigned comment added by Mikem1234 (talk • contribs)

Original Greek Wiki article (translated by Google)

Kostas Axelos (26 June 1924 to 4 February 2010) was a contemporary Greek thinker and philosopher and professor of philosophy. His works have been translated into 16 languages. In March 1992 was proclaimed Doctor of Panteion University. On 14 April 2000 , he was awarded an honorary Doctor of Philosophy, University of Ioannina. On 5 March 2009, he was awarded an honorary doctorate in the Department of Philosophy and Pedagogy, Aristotle University of Thessaloniki.

Biography

Born in Athens , the son of a doctor and his mother descended from the old Athenian family Xirotagarou followed his studies in law and during the Nazi occupation, fought in the Resistance . Is at the Greek Civil War, organized the Communist Party and was an organizer and journalist. In 1945, after removal from the ranks of the Communist Party and subsequent sentencing to death by court martial, he moved to Paris where he lived until his death in February 2010. He studied philosophy at the Sorbonne and taught from 1962 to 1973 as a professor. It was also editor of the journal Arguments.

Philosophy

With the mediators ancient times: philosophers, Kostas Axelos trying to reconcile the Marx to Nietzsche, Freud and Heidegger, seeking versatile observatory for sighting the problems of metamarxistikis season. Already in the early texts, turned to a typesetting viotheorias that allows practice in the arena of a free and democratic state, even if the road leading to it involves violent social dialectic of revolutionary upheaval. It avoids the charm of the fragmentary speech that saved the thought of Heraclitus, the claim, however, be studied in relevance to the "spirit of his time" and to assess accurately the "beneficial" effect on the work of Engels and Marx. It justifies the growing interest of contemporary research on Pro-Socratics and generally for ancient Greek philosophy, defining the concept as a way of seeing what the traffic laws of nature, history and culture and reminding at this point in Anti-Duhring (1952).

Installed in France Axel, when the problematic relationship of man with history symplisiazei Engels and Marx to Nietzsche and Freud. Special area for this meeting highlighted the economic and philosophical manuscripts of Marx irritant peak in meaningful forms of "alienation." Economic and social spheres, identify effects of division of labor, private property and capital, the money and the industry, masquerading as a "civilization" to "brutal state of barbarism needs." The gender relations, also the "externalization" of man in an "alien reality", the conversion of "being" in "-being", the transition from the "real" to "abstract" (while the "Logic is the spirit of money") and truth in the "alienation of consciousness" constitute expressions of enframing. The latter can be lifted only with the building of communist society as a "positive appeal against private property." Then will be born the "whole man", which combines the freedom of the necessity of "individual and society," the physical with the historical sciences, thus eliminating the "false ideologies and abstract philosophy" (1952).

Following the example of his teacher Heidegger, philosophy through language, often using a continuous flow of aphoristic proposals to describe the items to listen to the "game world". With the same construction is approaching the "horizons of the world," decrypts "mythological elements" of Marxism and especially announces the advent of "metaistorias" diffused precursor to the "finished preserved, Zero, outdated, socialized, planitikopoiimeni subjectivity" (1964). According to the editorial intent Axelos, two doctoral theses and his book "Towards global thinking" (1964) were the first trilogy of his writings in French entitled "The unfolding of wandering» («Le deploiement de l'errance»).

Within today's thinking and the emerging global world, as well as actually touching an "unseen horizon endokosmikon all things" (1964), resulting in continuous data roaming to the splintered "wholeness" that surrounds the man and in turn becomes "the symbol of the game" with it (1964). The sense of course it receives the second trilogy entitled "The unfolding of the game» («Le deploiement de jeu») and includes the compositions: "The game of the World" (1969), "Towards an ethics of problematics" (1972) and " Contributing to Logic"(1977).

The third trilogy entitled "The unfolding of an investigation" and consists of the books: "Arguments of an investigation" (1969), "Horizons of the World" (1974) and "Problems of the stakes" (1979). In employing the dipole Marx and Freud, which Axel had never encountered the carelessness of patricide, since they proclaimed that they must "liberate the vital forces" within Marxism and Freudianism (1964) as the "autobiographical" notes, which states that "it remains to ask again, to extrapolate the Marxian and Freudian intuitions" (1997). The focus of the searches is still the "set-game of sets," especially in the context of the "end of history" debate. This is unequivocally restated as follows: "Since everything has been said and contradicted in a specific language, mainly the metaphysical language of philosophy and the language of anti-philosophy that subverts the metaphysical, is there is still something of meaning to say, and in what language?" (1974).

So the question for the "end of philosophy" and respect for the "end of history" in the practice meets the "game world" can only be delivered each time from the start, in a horizon that "last indisputably knows anyone to see, sees and provides for much longer than the actual history"(1993). What remains, and inhibits the "end" as perfection and Last of our relations with the world? Rather, the "intensity of thought which revises everything," the "meeting in breach of eroticism, the conquest of fleeting, the front wonder at times, discerning the contribution to the political leadership battles, "because in each case the game world 'is' stronger than nihilism" (1969). The stakes, as unabated playful interfaces human world, does not anticipate a wrap of "thinking voice" or "spoken thought," even if we could explore whether the existing world, "where there is much noise about nothing, a certain way would be to say nothing." The "game continues" in the hands of the "demon of poetic thinking" towards a society that maintained "unbearably mediocre and fraudulent" (1979).

After completion of the third trilogy, Axelos published a Open Systems (1984) as an extension of the concepts that had hitherto exhibited Axelos on "exposures in the world 'with a means of capturing and writing also' differential and enoramatiko 'hugging' the game world," i.e., what is not there but "overwhelming and more people and historical societies" with additional views to highlight the "three-dimensional table that unfolds time: past - present - future" (1984). The sense of urgency to become the "next step", even beyond the familiar horizons of the "wanderings" of which in the "game time" is not affordable to "crystallize it's" or to put the "whole" (1964) pushes him to the reflective approach 'profession thinker, "to provide clarification as to the theorems that nourished" and especially in a pedagogical summary of his quest. Thus, in Letters to a young thinker (1996), Axelos tries to offer "a kind of orientation" in erotimatothesia the "labyrinth of the world" with the keys "diistorikes" words embedded in a paragraph without "any final solution", yet without "no comfort" and a "game world" nourishes and destroys all the last words (1996).

Whatever one's observatory oversees social events of his time and respect dissects the theoretical thinking can be approached, it must be noted that the philosophical Kostas Axelos presence in the international arena of ideas deservedly won a special place, with both expressive as mainly in the ipsilateral selection of topics formed the core of his thinking. In the "game world" concentrated wealth of observations produced by the "single enoramatiki thought" (1984), during the "wandering" into an "open totality" that is the 'combined powers of the world" (1984). Simultaneously, in the ceaseless struggle with "what is thought to now humanity" (1993) understands its debt to Heraclitus, Marx, Freud and Heidegger, to stay on top of this meeting. As for the "entrance" to the world of theoretical life gave himself, with a reminder of course that is not a "causal shape", the outline of the determinations of this stake, which include the "social environment" and "historic moment" (1997).

With warp the reflection on the philosophical reflection, almost all the texts arranged in a meta-philosophical idiogenis epilogismos with the intention not to "passively endure our time: this calls that we have launched our requires us to look and see both near and far" (1997). The endangerment also not leaning towards the legalization of existing or accomplished by the carelessness of aochlisias: "This game is anything but playful and jocular. Thoughts and gestures which are projected into the adventure of the 'ultimate exposure' is still illegal despite the partial and partisan identifications" (1997). In any case, those "plefrokopoun the impossible" crowds and "theatricality" section to open the door "in a speech poetic and thoughtful, a fervent life" (1997).

Translation from Greek page --> keep the template for now?

Thanks for doing the google translation of the Greek article. I think it might be wise, however, to keep the {{Expand Greek|Κώστας Αξελός}} template on the main article page until the bulk of the translation has been incorporated into the article. That way people who can actually read Greek will know that there's still work to be done, and can help clear up some of the gibberish from the google translation. The 'philosophy' section in the Greek article is quite substantial, and would be nice to have here. Any objections? Sindinero (talk) 20:25, 24 June 2011 (UTC)

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