Dumas de Demain: The French Literary Magazine Vol. 7

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by the knightly culture, and vice versa. They were both male culturesbased on a firm conviction that men were born to dominate, andwomen to submit. Between the Middle Ages and today, philosophyand other fields of knowledge have considerably evolved, and Iwould not consider contemporary philosophy as a discipline more orless aggressive than any other. Literary scholars at times can be quiteferocious toward one another (in words of course, rather than indeeds). It could be relevant to look at the effect of the presence ofmore women in positions of power in fields traditionally (and thisuntil very recently) reserved to men. The presence of non-whitescholars also may shift the dynamic of relations inside professionalgroups. I am not suggesting that only white males imbuedisagreement with competitiveness and violence, but that the gamemay be changed, and new standards of relation may occur as thedemographics change. To return specifically to philosophy today andits impact outside the discipline itself, I believe that, today,philosophers and other scholars trained in argumentation,experimentation, and criticism can provide models and examples forevaluating which argument is consistent and reasonable, whichstatement is fact or evidence based, which data are construedcritically and used appropriately. It is true that academic discoursedoes not intersect easily with larger, public discourse (such aspolitics) but everything is changing fast these days. These past fiveyears have been dizzying for all of us, academic or not, and we allneed guidance (rather than quarrel) from one another.8. Dumas has said that “friendship consists in forgetting what onegives and remembering what one receives.” How do you believe thisview contributes to the dialectic description of friendship youprovide in your work?If only nation states could behave in the way Dumas definesfriendship! So much adverse consequences have come from unequalalliances, with insistence on the payment of "debts" rather than on therecognition of what has been received. In my book, I looked atfriendship from a narrower perspective: the discourse on friendship inWestern philosophy from Plato to Derrida. I focused on onecharacteristic of this discourse: the exclusion of women from idealphilosophical Friendship. Women can be friends (generally betweenSeptième édition | 11
themselves) but not Friends (and particularly not Friends with men). Idon't know how Dumas viewed and practiced friendship. Could headmit women as friends? Was his definition inspired by a practicalsense of friendship as a succession of small (or sometimes big)exchanges in gifts and services? Or by aristocratic largesse? Or by aromantic sharing of affects? Or by the recognition of another self asso close to oneself that giving or receiving become the same thing?12 | DUMAS de DEMAIN
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Page 7 and 8: perspective of said animals, or peo
Page 9 and 10: thinkers, and other folks do.4. In
Page 11: understanding — across political,
Page 15 and 16: Et l’astre hurlantAu milieu des p
Page 17 and 18: Les DanseursLa statue des deux dans
Page 19 and 20: J’ai travaillé dur et maintenant
Page 21 and 22: NiplalasNe vousInquiétez doncPas d
Page 23 and 24: MARGAUX EMMANUELKamakuraJ’allume
Page 25 and 26: Le film s’arrête. La pellicule e
Page 27 and 28: « Excusez-moi, ça fait mal ! » s
Page 29 and 30: Bien que… après tant d'années,

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