François Fédier

Incidentally, Voz del amigo - the author's first book published in Spanish - becomes known in Spain and Hispanic America.

Incidentally, Voz del amigo - the author's first book published in Spanish - becomes known in Spain and Hispanic America.

To Hadrien France-Lanord we owe a brief sketch of the figure of Fédier. He, he says, belongs to the tradition of those great French philosophers who, like Alain or Jean Beaufret, devote the bulk of their time not so much to publishing book after book to ensure the planetary diffusion of their career, but rather to transmitting knowledge through an apprenticeship in which the integrity of the human being is compromised. In short, they devote the bulk of their time to educating the younger generation. The influence of this true education is all the more profound insofar as it is less visible within the exaggeratedly enlightened, dazzling and blinding haze of public agitation. And she is rare enough to merit acclaim in an age when "those who are passionate about school" forget to say, quite simply, what it is: the space where what the Ancients called scholé [σχολή], namely leisure, otium, free time or the vacation that gives thought the occasion to make contact with phenomena, can unfold. And this, in complete freedom, that is to say, without a program, without a plan drawn in advance, without the oppression of statistics and sheltered from the pummeling of profitability at any price (See his preface to L'art en liberté, Pocket, Paris, 2006, p. 11).

We owe to Hadrien France-Lanord a brief sketch of Fédier's character. Fédier, he suggests, belongs to the tradition of those great French philosophers who, like Alain or Jean Beaufret, devote the bulk of their time not so much on publishing book after book to ensure the global Expansion of their career, but rather to transmitting knowledge through an apprenticeship in which the very integrity of the human being is at stake. In short, they dedicate themselves to educating the younger generation. The influence of this education is all the more profound for being less visible within the overly bright, dazzling and blinding haze of public agitation. It is rare enough to merit acclaim in an age when "those who are passionate about school" forget to define what it simply is: a space where what the Ancients called scholé [σχολή], namely leisure, otium, free time or the respite that allows thought to encounter phenomena, to unfold. This happens in complete freedom, without a program, without a predetermined plan, without the oppression of statistics, and sheltered from the relentless pursuit of profitability (See his preface to L'art en liberté, Pocket, Paris, 2006, p. 11).

Pascal David indicates that Fédier worked on the elaboration of new ways to translate and rigorously interpret the thought of Heidegger, whom he knew personally; he also trained numerous translators in the experience of translating, including Pascal David himself. His work, he adds, has never ceased to involve the highest demands with regard to translations of Heidegger, which has entailed the fact that he has never yielded to the facilities of a conventional, academic translation. He leaves aside the elusive stereotyped language (the "langue de bois") in order, with all the rigor proper to phenomenology, to make seen and understood that which he pours from German into French. If we accept that there has been what it has been agreed to call a "reception" of Heidegger in France -in the positive sense of this expression-, he has not only been the cornerstone. He is the very soul of this "reception". (See, Le Dictionnaire Martin Heidegger, Cerf, Paris,2013, p. 479).

Pascal David indicates that Fédier worked on the elaboration of new ways to translate and rigorously interpret the thought of Heidegger, whom he knew personally; he also trained numerous translators in the experience of translating, including Pascal David himself. His work, he adds, has never ceased to involve the highest demands with regard to translations of Heidegger, which has entailed the fact that he has never yielded to the facilities of a conventional, academic translation. He leaves aside the elusive stereotyped language (the "langue de bois") in order, with all the rigor proper to phenomenology, to make seen and understood that which he pours from German into French. If we accept that there has been what it has been agreed to call a "reception" of Heidegger in France -in the positive sense of this expression-, he has not only been the cornerstone. He is the very soul of this "reception". (See, Le Dictionnaire Martin Heidegger, Cerf, Paris,2013, p. 479).