The Most Famous

PHILOSOPHERS from Algeria

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This page contains a list of the greatest Algerian Philosophers. The pantheon dataset contains 1,267 Philosophers, 8 of which were born in Algeria. This makes Algeria the birth place of the 22nd most number of Philosophers behind Switzerland, and Japan.

Top 9

The following people are considered by Pantheon to be the most legendary Algerian Philosophers of all time. This list of famous Algerian Philosophers is sorted by HPI (Historical Popularity Index), a metric that aggregates information on a biography’s online popularity.

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1. Augustine of Hippo (354 - 430)

With an HPI of 86.88, Augustine of Hippo is the most famous Algerian Philosopher.  His biography has been translated into 151 different languages on wikipedia.

Augustine of Hippo ( aw-GUST-in, US also AW-gə-steen; Latin: Aurelius Augustinus Hipponensis; 13 November 354 – 28 August 430), also known as Saint Augustine, was a theologian and philosopher of Berber origin and the bishop of Hippo Regius in Numidia, Roman North Africa. His writings influenced the development of Western philosophy and Western Christianity, and he is viewed as one of the most important Church Fathers of the Latin Church in the Patristic Period. His many important works include The City of God, On Christian Doctrine, and Confessions. According to his contemporary, Jerome, Augustine "established anew the ancient Faith". In his youth he was drawn to the Manichaean faith, and later to the Hellenistic philosophy of Neoplatonism. After his conversion to Christianity and baptism in 386, Augustine developed his own approach to philosophy and theology, accommodating a variety of methods and perspectives. Believing the grace of Christ was indispensable to human freedom, he helped formulate the doctrine of original sin and made significant contributions to the development of just war theory. When the Western Roman Empire began to disintegrate, Augustine imagined the Church as a spiritual City of God, distinct from the material Earthly City. The segment of the Church that adhered to the concept of the Trinity as defined by the Council of Nicaea and the Council of Constantinople closely identified with Augustine's On the Trinity. Augustine is recognized as a saint in the Catholic Church, the Eastern Orthodox Church, the Lutheran churches, and the Anglican Communion. He is also a preeminent Catholic Doctor of the Church and the patron of the Augustinians. His memorial is celebrated on 28 August, the day of his death. Augustine is the patron saint of brewers, printers, theologians, and a number of cities and dioceses. His thoughts profoundly influenced the medieval worldview. Many Protestants, especially Calvinists and Lutherans, consider him one of the theological fathers of the Protestant Reformation due to his teachings on salvation and divine grace. Protestant Reformers generally, and Martin Luther in particular, held Augustine in preeminence among early Church Fathers. From 1505 to 1521, Luther was a member of the Order of the Augustinian Eremites. In the East, his teachings are more disputed and were notably attacked by John Romanides, but other theologians and figures of the Eastern Orthodox Church have shown significant approbation of his writings, chiefly Georges Florovsky. The most controversial doctrine associated with him, the filioque, was rejected by the Eastern Orthodox Church. Other disputed teachings include his views on original sin, the doctrine of grace, and predestination. Though considered to be mistaken on some points, he is still considered a saint and has influenced some Eastern Church Fathers, most notably Gregory Palamas. In the Greek and Russian Orthodox churches, his feast day is celebrated on 15 June. The historian Diarmaid MacCulloch has written: "Augustine's impact on Western Christian thought can hardly be overstated; only his beloved example, Paul of Tarsus, has been more influential, and Westerners have generally seen Paul through Augustine's eyes."

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2. Jacques Derrida (1930 - 2004)

With an HPI of 73.50, Jacques Derrida is the 2nd most famous Algerian Philosopher.  His biography has been translated into 80 different languages.

Jacques Derrida (; French: [ʒak dɛʁida]; born Jackie Élie Derrida; 15 July 1930 – 9 October 2004) was a French philosopher. He developed the philosophy of deconstruction, which he utilized in a number of his texts, and which was developed through close readings of the linguistics of Ferdinand de Saussure and Husserlian and Heideggerian phenomenology. He is one of the major figures associated with post-structuralism and postmodern philosophy although he distanced himself from post-structuralism and disowned the word "postmodernity". During his career, Derrida published over 40 books, together with hundreds of essays and public presentations. He had a significant influence on the humanities and social sciences, including philosophy, literature, law, anthropology, historiography, applied linguistics, sociolinguistics, psychoanalysis, music, architecture, and political theory. Into the 2000s, his work retained major academic influence throughout the United States, continental Europe, South America and all other countries where continental philosophy has been predominant, particularly in debates around ontology, epistemology (especially concerning social sciences), ethics, aesthetics, hermeneutics, and the philosophy of language. In most of the Anglosphere, where analytic philosophy is dominant, Derrida's influence is most presently felt in literary studies due to his longstanding interest in language and his association with prominent literary critics from his time at Yale. He also influenced architecture (in the form of deconstructivism), music (especially in the musical atmosphere of hauntology), art, and art criticism. Particularly in his later writings, Derrida addressed ethical and political themes in his work. Some critics consider Speech and Phenomena (1967) to be his most important work. Others cite: Of Grammatology (1967) Writing and Difference (1967), and Margins of Philosophy (1972). These writings influenced various activists and political movements. He became a well-known and influential public figure, while his approach to philosophy and the notorious abstruseness of his work made him controversial.

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3. Louis Althusser (1918 - 1990)

With an HPI of 70.83, Louis Althusser is the 3rd most famous Algerian Philosopher.  His biography has been translated into 62 different languages.

Louis Pierre Althusser (UK: , US: ; French: [altysɛʁ]; 16 October 1918 – 22 October 1990) was a French Marxist philosopher who studied at the École normale supérieure in Paris, where he eventually became Professor of Philosophy. Althusser was a long-time member and sometimes a strong critic of the French Communist Party (Parti communiste français, PCF). His arguments and theses were set against the threats that he saw attacking the theoretical foundations of Marxism. These included both the influence of empiricism on Marxist theory, and humanist and reformist socialist orientations which manifested as divisions in the European communist parties, as well as the problem of the cult of personality and of ideology. Althusser is commonly referred to as a structural Marxist, although his relationship to other schools of French structuralism is not a simple affiliation and he was critical of many aspects of structuralism. He later described himself as a social anarchist. Althusser's life was marked by periods of intense mental illness. In 1980, he killed his wife, the sociologist Hélène Rytmann, by strangling her. He was declared unfit to stand trial due to insanity and committed to a psychiatric hospital for three years. He did little further academic work, dying in 1990.

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4. Martianus Capella (360 - 428)

With an HPI of 63.89, Martianus Capella is the 4th most famous Algerian Philosopher.  His biography has been translated into 34 different languages.

Martianus Minneus Felix Capella (fl. c. 410–420) was a jurist, polymath and Latin prose writer of late antiquity, one of the earliest developers of the system of the seven liberal arts that structured early medieval education. He was a native of Madaura. His single encyclopedic work, De nuptiis Philologiae et Mercurii ("On the Marriage of Philology and Mercury"), also called De septem disciplinis ("On the seven disciplines"), is an elaborate didactic allegory written in a mixture of prose and elaborately allusive verse. Martianus often presents philosophical views based on Neoplatonism, the Platonic school of philosophy pioneered by Plotinus and his followers. Like his near-contemporary Macrobius, who also produced a major work on classical Roman religion, Martianus never directly identifies his own religious affiliation. Much of his work occurs in the form of dialogue, and the views of the interlocutors may not represent the author's own. According to Cassiodorus, Martianus was a native of Madaura—which had been the native city of Apuleius—in the Roman province of Africa (now Souk Ahras, Algeria). He appears to have practiced as a jurist at Roman Carthage. Martianus was active during the 5th century, writing after the sack of Rome by Alaric I in 410, which he mentions, but apparently before the conquest of North Africa by the Vandals in 429. As early as the middle of the 6th century, Securus Memor Felix, a professor of rhetoric, received the text in Rome, for his personal subscription at the end of Book I (or Book II in many manuscripts) records that he was working "from most corrupt exemplars". Gerardus Vossius erroneously took this to mean that Martianus was himself active in the 6th century, giving rise to a long-standing misconception about Martianus's dating. The lunar crater Capella is named after him. This single encyclopedic work, De nuptiis Philologiae et Mercurii ("On the Marriage of Philology and Mercury"), sometimes called De septem disciplinis ("On the seven disciplines") or the Satyricon, is an elaborate didactic allegory written in a mixture of prose and elaborately allusive verse, a prosimetrum in the manner of the Menippean satires of Varro. The style is wordy and involved, loaded with metaphor and bizarre expressions. The book was of great importance in defining the standard formula of academic learning from the Christianized Roman Empire of the fifth century until the Renaissance of the 12th century. This formula included a medieval love for allegory (in particular personifications) as a means of presenting knowledge, and a structuring of that learning around the seven liberal arts. The book, embracing in résumé form the narrowed classical culture of his time, was dedicated to his son. Its frame story in the first two books relates the courtship and wedding of Mercury (intelligent or profitable pursuit), who has been refused by Wisdom, Divination and the Soul, with the maiden Philologia (learning, or more literally the love of letters and study), who is made immortal under the protection of the gods, the Muses, the Cardinal Virtues and the Graces. The title refers to the allegorical union of the intellectually profitable pursuit (Mercury) of learning by way of the art of letters (Philology). Among the wedding gifts are seven maids who will be Philology's servants. They are the seven liberal arts: Grammar (an old woman with a knife for excising children's grammatical errors), Dialectic, Rhetoric (a tall woman with a dress decorated with figures of speech and armed in a fashion to harm adversaries), Geometry, Arithmetic, Astronomy and (musical) Harmony. As each art is introduced, she gives an exposition of the principles of the science she represents, thereby providing a summary of the seven liberal arts. Two other arts, Architecture and Medicine, were present at the feast, but since they care for earthly things, they were to keep silent in the company of the celestial deities. Each book is an abstract or a compilation from earlier authors. The treatment of the subjects belongs to a tradition which goes back to Varro's Disciplinae, even to Varro's passing allusion to architecture and medicine, which in Martianus Capella's day were mechanics' arts, material for clever slaves but not for senators. The classical Roman curriculum, which was to pass—largely through Martianus Capella's book—into the early medieval period, was modified but scarcely revolutionized by Christianity. The verse portions, on the whole correct and classically constructed, are in imitation of Varro. The eighth book describes a modified geocentric astronomical model, in which the Earth is at rest in the center of the universe and circled by the Moon, the Sun, three planets and the stars, while Mercury and Venus circle the Sun. The view that Mercury and Venus circle the Sun was singled out as one not to "disregard" by Copernicus in Book I of his De revolutionibus orbium coelestium. Martianus Capella can best be understood in terms of the reputation of his book. The work was read, taught, and commented upon throughout the early Middle Ages and shaped European education during the early medieval period and the Carolingian Renaissance. As early as the end of the fifth century, another African, Fulgentius, composed a work modeled on it. A note found in numerous manuscripts—written by one Securus Memor Felix, who was intending to produce an edition—indicates that by about 534 the dense and convoluted text of De nuptiis had already become hopelessly corrupted by scribal errors (Michael Winterbottom suggests that Securus Memor's work may be the basis of the text found in "an impressive number of extant books" written in the ninth century). Another sixth-century writer, Gregory of Tours, attests that it had become virtually a school manual. In his 1959 study, C. Leonardi catalogued 241 existing manuscripts of De nuptiis, attesting to its popularity during the Middle Ages. It was commented upon copiously: by John Scotus Erigena, Hadoard, Alexander Neckham, and Remigius of Auxerre. In the eleventh century the German monk Notker Labeo translated the first two books into Old High German. Martianus continued to play a major role as transmitter of ancient learning until the rise of a new system of learning founded on scholastic Aristotelianism. As late as the thirteenth century, Martianus was still credited as having been the efficient cause of the study of astronomy. Modern interpreters have less interest in Martianus's ideas, "except for the light his work throws on what men in other times and places knew or thought it was important to know about the artes liberales". C. S. Lewis, in The Allegory of Love, states that "the universe, which has produced the bee-orchid and the giraffe, has produced nothing stranger than Martianus Capella". The editio princeps of De nuptiis, edited by Franciscus Vitalis Bodianus, was printed in Vicenza in 1499. The work's comparatively late date in print, as well as the modest number of later editions, is a marker of the slide in its popularity, save as an elementary educational primer in the liberal arts. For many years the standard edition of the work was that of A. Dick (Teubner, 1925), but J. Willis produced a new edition for Teubner in 1983. A modern introduction, focusing on the mathematical arts, is Martianus Capella and the Seven Liberal Arts, vol. 1: The Quadrivium of Martianus Capella: Latin Traditions in the Mathematical Sciences, 50 B.C. – A.D. 1250. Volume 2 of this work is an English translation of De nuptiis. Allegory in the Middle Ages Macrobius, a contemporaneous pagan handbook compiler who offers many parallels with Martianus. Cassiodorus Chisholm, Hugh, ed. (1911). "Capella, Martianus Minneus Felix" . Encyclopædia Britannica (11th ed.). Cambridge University Press. An early version of this article was based on it. "Martianus Capella" in Encyclopædia Britannica Online. P. Wessner in Pauly-Wissowa, Real-Encyclopädie der classischen Altertumswissenschaften 1930. M. Cappuyns, in Dictionnaire d'histoire et de géographie ecclésiastique, Paris, 1949. Martianus Capella and the Seven Liberal Arts. New York: Columbia University Press 1971. Vol. 1: The quadrivium of Martianus Capella. Latin traditions in the mathematical sciences, 50 B.C.–A.D. 1250, by William Harris Stahl, 1971. Vol. 2: The marriage of Philology and Mercury, translated by William Harris Stahl and R. Johnson, with E. L. Burge, 1977. M. Ferré, Martianus Capella. Les noces de Philologie et de Mercure. Livre IV: la dialectique, Paris, Les Belles Lettres, 2007. B. Ferré, Martianus Capella. Les noces de Philologie et de Mercure. Livre VI: la géométrie, Paris: Les Belles Lettres, 2007. J.-Y. Guillaumin, Martianus Capella. Les noces de Philologie et de Mercure. Livre VII: l'arithmétique, Paris, Les Belles Lettres, 2003. De nuptiis Philologiae et Mercurii (book 9 only). Konrad Vössing, "Augustinus und Martianus Capella - ein Diskurs im Spätantiken Karthago?", in Therese Fuhrer (hg), Die christlich-philosophischen Diskurse der Spätantike: Texte, Personen, Institutionen: Akten der Tagung vom 22.-25. Februar 2006 am Zentrum für Antike und Moderne der Albert-Ludwigs-Universität Freiburg (Stuttgart, Franz Steiner Verlag, 2008) (Philosophie der Antike, 28), O’Sullivan, Sinéad, "Martianus Capella and the Carolingians: Some Observations Based on the Glosses on Books I–II from the Oldest Gloss Tradition on De nuptiis," in Elizabeth Mullins and Diarmuid Scully (eds), Listen, O Isles, unto me: Studies in Medieval Word and Image in honour of Jennifer O’Reilly (Cork, 2011), 28–38. Herbermann, Charles, ed. (1913). "Martianus Capella" . Catholic Encyclopedia. New York: Robert Appleton Company.. Martianus Capella (2008). Thomas Brouwer; Mariken Teeuwen (eds.). Carolingian Scholarship and Martianus Capella: The Oldest Commentary Tradition. Leiden: Huygens Instituut. Retrieved 22 November 2013. Martianus Capella; Remigius of Auxerre; John Scotus Eriugena (2010). Monika Isépy; Bernd Posselt (eds.). Die Glossen zu Martianus Capella im Codex 193 der Kölner Dombibliothek. Cologne: Münchner Zentrum für Editionswissenschaft. Retrieved 22 November 2013. Online Galleries, History of Science Collections, University of Oklahoma Libraries Archived 2020-11-13 at the Wayback Machine High resolution images of works by Martianus Capella in .jpg and .tiff format. De nuptiis Philologiae et Mercurii in PDF and other formats Rhetores latini minores, Carl Halm (ed.), Lipsiae in aedibus B. G. Teubneri, 1863, pp. 449-492.

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5. Jacques Rancière (b. 1940)

With an HPI of 63.09, Jacques Rancière is the 5th most famous Algerian Philosopher.  His biography has been translated into 30 different languages.

Jacques Rancière (French: [ʁɑ̃sjɛʁ]; born 10 June 1940) is a French philosopher, Professor of Philosophy at European Graduate School in Saas-Fee and Emeritus Professor of Philosophy at the University of Paris VIII: Vincennes—Saint-Denis. After co-authoring Reading Capital (1965) with the structuralist Marxist philosopher Louis Althusser and others, and after witnessing the 1968 political uprisings his work turned against Althusserian Marxism, he later came to develop an original body of work focused on aesthetics. Rancière contributed to the influential volume Reading Capital before publicly breaking with Althusser over his attitude toward the May 1968 student uprising in Paris; Rancière felt Althusser's theoretical stance did not leave enough room for spontaneous popular uprising. Since then, Rancière has departed from the path set by his teacher and published a series of works probing the concepts that make up the understanding of political discourse, such as ideology and proletariat. He sought to address whether the working class in fact exists, and how the masses of workers that thinkers like Althusser referred to continuously enter into a relationship with knowledge, particularly the limits of philosophers' knowledge with respect to the proletariat. An example of this line of thinking is Rancière's book entitled Le philosophe et ses pauvres (The Philosopher and His Poor, 1983), a book about the role of the poor in the intellectual lives of philosophers. From 1975 to 1981, Rancière was a figurehead for the Journal Les Révoltes Logiques. Forming partly out of a philosophy seminar on Workers’ history that Rancière gave at Vincennes, it drew together philosophers and historians for a radical political intervention into French thought after the May 1968 uprisings. Its title acting as both a reference to Arthur Rimbaud’s poem, Democratie (‘Nous Massacrerons les revoltes logiques’ – ‘We'll smash all logic revolts.’) and the Maoist Cultural Revolutionary slogan adopted by the Gauche Prolétarienne group, of which some of Les Rèvoltes Logiques' members were active within, ‘On a raison de se revolter’ – ‘It is right to revolt.’, the Journal attempted to interrogate and contest the historiographic and political norms around the representation of workers’ and social history. Writing, along with figures like feminist historian Genevieve Fraisse, Rancière and others attempted to reveal the complexity, contradictions and diversity of ‘thought and history from below’. In its fifteen ordinary issues, the collective wished to overcome the historiographic norms in which the working class were given historical treatment but rendered voiceless, homogeneous and pre-theoretical; instead, they allowed workers to speak for themselves, and interrogated their words seriously. More recently Rancière has written on the topic of human rights and specifically the role of international human rights organizations in asserting the authority to determine which groups of people, again the problem of masses, justify human rights interventions and even war. Rancière's book, The Ignorant Schoolmaster: Five Lessons in Intellectual Emancipation (original title Le Maître ignorant: Cinq leçons sur l'émancipation intellectuelle, published in 1987) was written for educators and educators-to-be. Through the story of Joseph Jacotot, Rancière challenges his readers to consider equality as a starting point rather than a destination. In doing so, he asks educators to abandon the themes and rhetoric of cultural deficiency and salvation. Rather than requiring informed schoolmasters to guide students towards prescribed and alienating ends, Rancière argues that educators can channel the equal intelligence in all to facilitate their intellectual growth in virtually unlimited directions. The schoolmaster need not know anything (and may be ignorant). Rancière begins with the premises that all are of equal intelligence and that any collective educational exercise founded on this principle can provide the insights from which knowledge is constructed. He claims that the poor and disenfranchised should feel perfectly able to teach themselves whatever it is they want to know. Furthermore, anyone can lead, and the oppressed should not feel bound to experts or reliant on others for their intellectual emancipation. Jacotot advocated the 'equality of intelligence' and claimed that an ignorant person could teach another ignorant person. Rancière developed this idea in The Ignorant Schoolmaster, saying that “there is stultification whenever one intelligence is subordinated to another ... whoever teaches without emancipating stultifies”. Rancière's philosophy is radically anti-elitist and aggressively anti-authoritarian, his mature philosophy primarily distinguished by his proposal to obliterate the distinction between aesthetics and politics. Gabriel Rockhill published an English glossary of Rancière's technical terms in 2004 as Appendix I to the English translation of Rancière's The Politics of Aesthetics with cross references to their explication in Rancière's major works. This glossary includes key terms in Rancière's philosophy that either he invented or uses in a radically different manner than their common usages elsewhere such as aesthetic regime, aesthetic unconscious, archi-politics, Community of Equals, demos, dissensus, distribution of the sensible, emancipation, the ethical regime of images, literarity, meta-politics, ochlos, para-politics, partition of the sensible, police order, the poetics of knowledge, post-democracy, regimes of art, silent speech, and le tort. Rancière's political philosophy is characterized by a number of key concepts: politics, disagreement, police, equality, post-democracy: Politics — an activity the subject of which is equality. Disagreement — an insurmountable conflict between people, which is inherent in human nature and manifests itself in a speech situation when one of the interlocutors understands and does not understand the other at the same time. Police — a symbolic ordering of the social, aimed at determining the share of participation or lack of participation in each part. The concept goes back to the work of Michel Foucault in the 1970s. Equality — a set of practices aimed at certifying the equality of anyone with anyone. Post-democracy — consensus system of modernity based on the identity (full compliance) of society and the individual and the consideration of society as the sum of its parts. In 2006, it was reported that Rancière's aesthetic theory had become a point of reference in the visual arts, and Rancière has lectured at such art world events as the Frieze Art Fair. Former French presidential candidate Ségolène Royal described Rancière as her favourite philosopher. Among those intellectuals influenced by his work, Gabriel Rockhill, the editor and translator into English of Rancière's The Politics of Aesthetics, has developed a new paradigm for thinking about the historical relation between aesthetics and politics in close dialogue with Rancière's writings. Rancière's writings have also influenced developments in film theory, including historical and comparative approaches to representation, politics and spectatorship. The literary critic Rita Felski has named Rancière as an important precursor to the project of postcritique within literary studies. Rancière's work in English translation Reading Capital (1968) (with Louis Althusser, Roger Establet, Pierre Macherey and Étienne Balibar in the French original edition) “Reply to Levy”. Telos 33 (Fall 1977). New York: Telos Press. The Nights of Labor: The Workers' Dream in Nineteenth-Century France (1989) ISBN 0-87722-833-7. The Ignorant Schoolmaster: Five Lessons in Intellectual Emancipation (1987, tr. 1991) - ISBN 0-8047-1969-1. The Names of History: On the Poetics of Knowledge (1994) - This is a brief book, arguing for an epistemological critique of the methods and goals of the traditional study of history. It has been influential in the philosophy of history On the Shores of Politics (1995): ISBN 0-86091-637-5 Disagreement: Politics and Philosophy (1998) ISBN 0-8166-2844-0. Short Voyages to the Land of the People (2003): ISBN 0-8047-3682-0 The Politics of Aesthetics: The Distribution of the Sensible, ed. and transl. by Gabriel Rockhill (2004): ISBN 978-0-8264-8954-8 The Philosopher and His Poor, ed. Andrew Parker, co-trans. John Drury, Corinne Oster, and Andrew Parker (2004): ISBN 978-0-8223-3274-9 The Future of the Image (2007): ISBN 1-84467-107-0 Hatred of Democracy (2007): ISBN 978-1-84467-098-7 The Aesthetic Unconscious (2009), transl., Debra Keates & James Swenson: ISBN 978-0-7456-4644-2 Aesthetics and its Discontents (2009), tr. by Steve Corcoran: ISBN 978-0-7456-4630-5 The Emancipated Spectator (2010): ISBN 978-1-84467-343-8 Dissensus: On Politics and Aesthetics (2010): ISBN 978-1-84706-445-5 Chronicles of Consensual Times (2010), tr. by Steven Corcoran: ISBN 978-0-8264-4288-8 The Politics of Literature (2011), tr. by Julie Rose: ISBN 978-0-7456-4531-5 Staging the People: The Proletarian and His Double (2011), tr. by David Fernbach: ISBN 978-1-84467-697-2 Althusser's Lesson (2011) - The first English translation of Rancière's first book, in which he explores and begins to move beyond the thought of his mentor, Louis Althusser (tr. by Emiliano Battista) ISBN 978-1-4411-0805-0 Mute Speech: Literature, Critical Theory, and Politics (2011), tr. by James Swenson: ISBN 978-0-231-15103-0 Mallarmé: The Politics of the Siren (2011), tr. by Steven Corcoran: ISBN 978-0-8264-3840-9 Aisthesis: Scenes from the Aesthetic Regime of Art (2013), tr. by Zakir Paul: ISBN 978-1-78168-089-6 Bela Tarr, the Time After (2013), tr. by Erik Beranek: ISBN 978-1937561154 Figures of History (2014), tr. by Julie Rose: ISBN 978-0-7456-7956-3 The Method of Equality (2016), tr. by Julie Rose: ISBN 978-0-7456-8062-0 Modern Times (2017) : ISBN 978-953-7372-31-6 - 4 essays on temporality in art and politics, originally written in English "A coffee with Jacques Rancière Beneath the Acropolis" (2018), Babylonia The Edges of Fiction (2019), tr. by Steve Corcoran: ISBN 978-1-5095-3044-1 Politics and Aesthetics, with Peter Engelmann (2019), tr. by Wieland Hoban: ISBN 978-1-5095-3502-6 What Times Are We Living In? (2020), tr. by Steve Corcoran: ISBN 978-1-5095-3698-6 The Time of the Landscape (2022), tr. by Emiliano Battista: ISBN 978-1-5095-4814-9 Uncertain Times (2024), tr. by Andrew Brown: ISBN 978-1-5095-5867-4 Rethinking Emancipation (2024), tr. by Andrew Brown: ISBN 978-1-5095-5922-0 Selected articles in English "Ten Theses on Politics Theory & Event 2001 "Who Is the Subject of the Rights of Man?" The South Atlantic Quarterly, Volume 103, Number 2/3, Spring/Summer 2004, pp. 297–310 "Is there a Deleuzian Aesthetics?" Tr. Radmila Djordjevic, Qui Parle?, Volume 14, Number 2, 2004, pp. 1–14 "The Thread of the Novel" Novel: A Forum on Fiction, Volume 47, Number 2, 2014, pp. 196–209 Marx Reloaded, Arte, April 2011. Jacques Rancière. "What Makes Images Unacceptable?" on YouTube. Pacific Northwest College of Art. Portland, Oregon, February 29, 2008. Jacques Rancière. "Nights of Labour," on YouTube. Sarai Centre for the Centre for the Study of Developing Societies (CSDS). Video Lecture. February 6, 2009. Jacques Rancière. "Negation and Cinematic Vertigo." European Graduate School. Video Lecture. August 2009. Jacques Rancière. "The Edge of Fiction," on YouTube. Ohio State University. Video Lecture. September 21, 2017. "An Interview with Jacques Rancière: Playing Freely, from the Other, to the Letter" interviewed by Joseph R. Shafer, in SubStance, 2021. "Representation Against Democracy" Jacques Rancière on the French Presidential Elections, 2017 "We Are Always Ignorant of our own Effects" Archived 2016-03-04 at the Wayback Machine, Jacques Rancière interviewed by Pablo Bustinduy, in The Conversant, 2013 "Democracy Means Equality", interview in Radical Philosophy Politics and Aesthetics, Jacques Ranciere interviewed by Peter Hallward, 2003 Eurozine interview with Ranciere, 2006 Archived 2016-04-06 at the Wayback Machine "Art Is Going Elsewhere. And Politics Has to Catch It", Jacques Rancière interviewed by Sudeep Dasgupta, 2008 'The Politics of Aesthetics': Jacques Rancière Interviewed by Nicolas Vieillescazes Archived 2019-06-23 at the Wayback Machine this interview piece was first posted: 12-01-09 at the website of Naked Punch Jacques Rancière interviewed by Rye Dag Holmboe for The White Review "Aesthetics against Incarnation: An Interview by Anne Marie Oliver," Critical Inquiry, 2008 (in French) "Jean-Luc Godard, La religion de l'art. Entretien avec Jacques Rancière" paru dans CinémAction, « Où en est le God-Art ? », n° 109, 2003, pp. 106–112, reproduit sur le site d'analyse L'oBservatoire (simple appareil). The Lessons of Rancière. Samuel A. Chambers. (New York: Oxford University Press, 2013). Jacques Rancière: An Introduction, by Joseph Tanke. (New York & London: Continuum, 2011). Jacques Rancière: Politics, History, Aesthetics. Eds. Phil Watts and Gabriel Rockhill. (Durham & London: Duke University Press, 2009). Also includes an afterword by Rancière: "The Method of Equality: An Answer to Some Questions". Politica delle immagini. Su Jacques Rancière, ed. by Roberto De Gaetano (Cosenza: Pellegrini, 2011). Includes essays by Rancière. The Political Thought of Jacques Rancière. Todd May (Edinburgh: Edinburgh University Press, 2008). Rancière's Sentiments. Davide Panagia (Durham: Duke University Press, 2018). Jacques Rancière: Key Concepts. Ed. Jean-Phillipe Deranty (Durham: Acumen, 2010). Jacques Rancière: Education, Truth, Emancipation. Charles Bingham and Gert Biesta (London & New York: Continuum, 2010). Also includes an essay by Rancière: "On Ignorant Schoolmasters". Jacques Rancière: Democracy, Equality, Emancipation in a Changing World at B-FEST (International Antiauthoritarian Festival of Babylonia Journal) 27/05/17, Athens Jacques Rancière Faculty Page at European Graduate School With and Around Jacques Rancière. Art and Research. Volume 2. No. 1. Summer 2008 Thomas Campbell. Rancière's Lessons. Ben Davis. Jacques Rancière, The Politics of Aesthetics. artnet. Book Review. August 17, 2006. Audio Recordings of guest lectures given at U.C. Berkeley. February/March 2008 Luka Arsenjuk. On Jacques Rancière Archived 2016-12-24 at the Wayback Machine. Eurozine, 1 March 2007 Eli Bornowsky. Notes on the Politics of Aesthetics. Fillip. Book Review. 2006 Juha Suoranta (2010). Jacques Rancière on Radical Equality and Adult Education Archived 2011-07-21 at the Wayback Machine. The Encyclopaedia of Philosophy of Education (in French) "Jacques Rancière, l'indiscipliné" Archived 2009-02-15 at the Wayback Machine. A special issue of the journal Labyrinthe, 2004 (in French) Rancières view on Marx: The big bird promotes inequality Archived 2016-08-03 at the Wayback Machine. Katapult-Magazine. 11.05.2015 Peter Graton. Critical review of Rancière's Aisthesis Book review. 2014.

Photo of Priscian

6. Priscian (500 - 600)

With an HPI of 60.43, Priscian is the 6th most famous Algerian Philosopher.  His biography has been translated into 30 different languages.

Priscianus Caesariensis (fl. AD 500), commonly known as Priscian ( or ), was a Latin grammarian and the author of the Institutes of Grammar, which was the standard textbook for the study of Latin during the Middle Ages. It also provided the raw material for the field of speculative grammar.

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7. Émile Boirac (1851 - 1917)

With an HPI of 58.99, Émile Boirac is the 7th most famous Algerian Philosopher.  His biography has been translated into 17 different languages.

Émile Boirac (26 August 1851 – 20 September 1917) was a French philosopher, parapsychologist, promoter of Esperanto and writer.

Photo of Marcus Cornelius Fronto

8. Marcus Cornelius Fronto (100 - 160)

With an HPI of 58.65, Marcus Cornelius Fronto is the 8th most famous Algerian Philosopher.  His biography has been translated into 28 different languages.

Marcus Cornelius Fronto (c. 100 – late 160s AD), best known as Fronto, was a Roman grammarian, rhetorician, and advocate. Of Berber origin, he was born at Cirta (modern-day Constantine, Algeria) in Numidia. He was suffect consul for the nundinium of July–August 142 with Gaius Laberius Priscus as his colleague. Emperor Antoninus Pius appointed him tutor to his adopted sons, the future emperors Marcus Aurelius and Lucius Verus.

Photo of Catherine Malabou

9. Catherine Malabou (b. 1959)

With an HPI of 43.87, Catherine Malabou is the 9th most famous Algerian Philosopher.  Her biography has been translated into 15 different languages.

Catherine Malabou (French: [malabu]; born 18 June 1959) is a French philosopher. She is a Professor at the Centre for Research in Modern European Philosophy (CRMEP) at Kingston University, at the European Graduate School, and in the department of Comparative Literature at the University of California, Irvine, a position formerly held by Jacques Derrida.

People

Pantheon has 9 people classified as Algerian philosophers born between 100 and 1959. Of these 9, 2 (22.22%) of them are still alive today. The most famous living Algerian philosophers include Jacques Rancière, and Catherine Malabou. The most famous deceased Algerian philosophers include Augustine of Hippo, Jacques Derrida, and Louis Althusser. As of April 2024, 1 new Algerian philosophers have been added to Pantheon including Catherine Malabou.

Living Algerian Philosophers

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Deceased Algerian Philosophers

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Newly Added Algerian Philosophers (2024)

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Overlapping Lives

Which Philosophers were alive at the same time? This visualization shows the lifespans of the 3 most globally memorable Philosophers since 1700.