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Books > Philosophy > Western philosophy > Modern Western philosophy, c 1600 to the present > Western philosophy, from c 1900 - > General
Most human action has a technical dimension. This book examines
four components of this technical dimension. First, in all actions,
various individual, organizational or institutional agents combine
actional capabilities with tools, institutions, infrastructure and
other elements by means of which they act. Second, the deployment
of capabilities and means is permeated by ethical aspirations and
hesitancies. Third, all domains of action are affected by these
ethical dilemmas. Fourth, the dimensions of the technicity of
action are typical of human life in general, and not just a
regional or culturally specific phenomenon. In this study, an
interdisciplinary approach is adopted to encompass the broad
anthropological scope of this study and combine this bigger picture
with detailed attention to the socio-historical particularities of
action as it plays out in different contexts. Hermeneutics (the
philosophical inquiry into the human phenomena of meaning,
understanding and interpretation) and social science (as the study
of all human affairs) are the two main disciplinary orientations of
this book. This study clarifies the technical dimension of the
entire spectrum of human action ranging from daily routine to the
extreme of violent protest.
This is a unique collection presenting work by Alain Badiou and
commentaries on his philosophical theories. It includes three
lectures by Badiou, on contemporary politics, the infinite, cinema
and theatre and two extensive interviews with Badiou - one
concerning the state of the contemporary situation and one wide
ranging interview on all facets of his work and engagements. It
also includes six interventions on aspects of Badiou's work by
established scholars in the field, addressing his concept of
history, Lacan, Cinema, poetry, and feminism; and four original
essays by young and established scholars in Australia and New
Zealand addressing the key concerns of Badiou's 2015 visit to the
Antipodal region and the work he presented there. With new material
by Badiou previously unpublished in English this volume is a
valuable overview of his recent thinking. Critical responses by
distinguished and gifted Badiou scholars writing outside of the
European context make this text essential reading for anyone
interested in the development and contemporary reception of
Badiou's thought.
This title presents a clear and concise introduction to Gilles
Deleuze's complex relationship with the various fields of theology.
Deleuze's relationship with theology is a complex one. Indeed,
there seem to be many possible objections to such an 'assemblage'
taking place. In the first book of its kind to engage with this
seemingly problematic dialogue, Kristien Justaert shows the ways in
which Deleuze's thought can in fact advance issues in political and
feminist theology in particular, while also exploring the important
theological and spiritual aspirations contained in Deleuze's
philosophy itself, as part of his lifelong quest for the
'Absolute'. Justaert examines the theological components in
Deleuze's writings, examining the influence of such modern thinkers
as Spinoza and Leibniz and showing that the concepts of univocity,
expression and creativity give Deleuze's metaphysics a distinctly
theological character. The book goes on to connect Deleuze with
established theologies, identifying areas in which Deleuze can
contribute to the dynamics of contemporary theology, and argues
that aspects of Deleuze's philosophy can enable theology to become
more meaningful in a globalised world. This is the ideal
introduction to Deleuzian theologies, and Deleuze's own theology,
for advanced undergraduate and postgraduate students. "The Deleuze
Encounters" series provides students in philosophy and related
subjects with concise and accessible introductions to the
application of Deleuze's work in key areas of study. Each book
demonstrates how Deleuze's ideas and concepts can enhance present
work in a particular field.
Hegel's critique of Early German Romanticism and its theory of
irony resonates to the core of his own philosophy in the same way
that Plato's polemics with the Sophists have repercussions that go
to the centre of his thought. The Anti-Romantic examines Hegel's
critique of Fr. Schlegel, Novalis and Schleiermacher. Hegel rarely
mentions these thinkers by name and the texts dealing with them
often exist on the periphery of his oeuvre. Nonetheless,
individually, they represent embodiments of specific forms of
irony: Schlegel, a form of critical individuality; Novalis, a form
of sentimental nihilism; Schleiermacher, a monstrous hybrid of the
other two. The strength of Hegel's polemical approach to these
authors shows how irony itself represents for him a persistent
threat to his own idea of systematic Science. This is so, we
discover, because Romantic irony is more than a rival ideology; it
is an actual form of discourse, one whose performative objectivity
interferes with the objectivity of Hegel's own logos. Thus, Hegel's
critique of irony allows us to reciprocally uncover a Hegelian
theory of scientific discourse. Far from seeing irony as a form of
consciousness overcome by Spirit, Hegel sees it as having become a
pressing feature of his own contemporary world, as witnessed in the
popularity of his Berlin rival, Schleiermacher. Finally, to the
extent that ironic discourse seems, for Hegel, to imply a certain
world beyond his own notion of modernity, we are left with the
hypothesis that Hegel's critique of irony may be viewed as a
critique of post-modernity.
Winner - AERA 2011 Outstanding Book Award Jacques Rancire:
Education, Truth, Emancipation demonstrates the importance of
Rancires work for educational theory, and in turn, it shows just
how central Rancires educational thought is to his work in
political theory and aesthetics. Charles Bingham and Gert Biesta
illustrate brilliantly how philosophy can benefit from Rancires
particular way of thinking about education, and go on to offer
their own provocative account of the relationship between
education, truth, and emancipation. Including a new essay by
Rancire himself, this book is a must-read for scholars of social
theory and all who profess to educate.
Concepts seem to work best when created in that interspace between
theory and praxis, between philosophy, art, and science. Deleuze
himself has generated many concepts in this encounter between
philosophy and non-philosophy (art, literature, film, botany, etc):
his ideas of affects and percepts, of becoming, the stutter,
movement-image and time-image, the rhizome, to name but a few. In
the case of this volume, the "other" is the "other" to English
language/culture (and its philosophy): what happens, if instead of
"other disciplines," we take other cultures, other languages, other
philosophies? Does not the focus on English as a hegemonic language
of academic discourse deny us a plethora of possibilities, of
possible Denkfiguren, of possible concepts? This collection is a
kind of travelogue. The journey does not follow a particular
trajectory-some countries are not on the map; some are visited
twice. So, there is no claim to completeness involved here-it is
rather an invitation to answer to the call ... there is much to
explore!
The questions have been with us since the dim, dark dusk of early
humanity. Who are we? How did we get here? Who is in charge? In
"The Discovery of Everything, the Creation of Nothing, " author Jim
Robert Bader communicates his personal philosophy on these age-old
enigmas as they apply to modern society.Intended as a primer for
the mind of the layman, "The Discovery of Everything, the Creation
of Nothing" presents a manifesto of the soul that insists the truth
is not only out there, but easily accessible to anyone. Based on
years of research and observation, Bader distills the complexities
and addresses relevant topics from an "everyman" perspective by
pondering the nature of the universe. He reflects on the thoughts
and discoveries of others to bring knowledge to the common man.In
"The Discovery of Everything, the Creation of Nothing, " Bader
offers a new way of understanding the world. He confronts old
assumptions, and he challenges the traditional way of thinking to
better cope with and comprehend the nature of the world around us.
This monograph offers a new interpretation of Melville's work
(focusing on "Moby-Dick", "Pierre" and "Benito Cereno") in the
light of scholarship on globalization from critics in 'new'
American studies. In "Melville, Mapping and Globalization", Robert
Tally argues that Melville does not belong in the tradition of the
American Renaissance, but rather creates a baroque literary
cartography, artistically engaging with spaces beyond the national
model. At a time of intense national consolidation and cultural
centralization, Melville discovered the postnational forces of an
emerging world system, a system that has become our own in the era
of globalization. Drawing on the work of a range of literary and
social critics (including Deleuze, Foucault, Jameson, and Moretti),
Tally argues that Melville's distinct literary form enabled his
critique of the dominant national narrative of his own time and
proleptically undermined the national literary tradition of
American Studies a century later. Melville's hypercanonical status
in the United States makes his work all the more crucial for
understanding the role of literature in a post-American epoch.
Offering bold new interpretations and theoretical juxtapositions,
Tally presents a postnational Melville, well suited to establishing
new approaches to American and world literature in the twenty-first
century.
This is a unique and much needed book exploring the debt Deleuze
owes to Kantian arguments and principles. The way in which we read
Kant's "Critique of Pure Reason" has profound consequences for our
understanding of his thought in relation to the work of other
thinkers. "Kant, Deleuze and Architectonics" presents a unified
reading of this text in order to respond to the concerns
surrounding the method and arguments Kant employs. In showing us
how the 'first critique' comes to make greater sense when read as a
whole or in terms of its 'architectonic' unity, Edward Willatt
breathes new life into a text often considered rigid and artificial
in its organisation. On the basis of this reading, Kant's relation
to Deleuze is revealed to be much more productive than is often
realized. Deftly relating the unifying method of Kant's "Critique
of Pure Reason" with Deleuze's account of experience, and using
Kant's concern to secure the conditions that make experience
possible to develop Deleuze's attempt to convincingly relate 'the
actual' and 'the virtual', this book constitutes an important step
in our understanding of Deleuze and his philosophical project.
"Continuum Studies in Continental Philosophy" presents cutting-edge
scholarship in the field of modern European thought. The wholly
original arguments, perspectives and research findings in titles in
this series make it an important and stimulating resource for
students and academics from across the discipline.
Although there is a significant literature on the philosophy of
Jacques Derrida, there are few analyses that address the
deconstructive critique of phenomenology as it simultaneously plays
across range of cultural productions including literature,
painting, cinema, new media, and the structure of the university.
Using the critical figures of "ghost" and "shadow"-and initiating a
vocabulary of phantomenology-this book traces the implications of
Derridean "spectrality" on the understanding of contemporary
thought, culture, and experience.This study examines the
interconnections of philosophy, art in its many forms, and the
hauntology of Jacques Derrida. Exposure is explored primarily as
exposure to the elemental weather (with culture serving as a
lean-to); exposure in a photographic sense; being over-exposed to
light; exposure to the certitude of death; and being exposed to all
the possibilities of the world. Exposure, in sum, is a kind of
necessary, dangerous, and affirmative openness.The book weaves
together three threads in order to format an image of the
contemporary exposure: 1) a critique of the philosophy of
appearances, with phenomenology and its vexed relationship to
idealism as the primary representative of this enterprise; 2) an
analysis of cultural formations-literature, cinema, painting, the
university, new media-that highlights the enigmatic necessity for
learning to read a spectrality that, since the two cannot be
separated, is both hauntological and historical; and 3) a
questioning of the role of art-as semblance, reflection, and
remains-that occurs within and alongside the space of philosophy
and of the all the "posts-" in which people find themselves.Art is
understood fundamentally as a spectral aesthetics, as a site that
projects from an exposed place toward an exposed, and therefore
open, future, from a workplace that testifies to the blast wind of
obliteration, but also in that very testimony gives a place for
ghosts to gather, to speak with each other and with humankind. Art,
which installs itself in the very heart of the ancient dream of
philosophy as its necessary companion, ensures that each phenomenon
is always a phantasm and thus we can be assured that the
apparitions will continue to speak in what Michel Serres's has
called the "grotto of miracles." This book, then, enacts the
slowness of a reading of spectrality that unfolds in the
chiaroscuro of truth and illusion, philosophy and art, light and
darkness.Scholars, students, and professional associations in
philosophy (especially of the work of Derrida, Husserl, Heidegger,
and Kant), literature, painting, cinema, new media, psychoanalysis,
modernity, theories of the university, and interdisciplinary
studies.
This is an important collection of essays examining and promoting
Foucault's influence on present-day philosophy, in both the
analytic and Continental philosophical traditions."Foucault's
Legacy" brings together the work of eight Foucault specialists in
an important collection of essays marking the 25th anniversary of
Foucault's death. Focusing on the importance of Foucault's most
central ideas for present-day philosophy, the book shows how his
influence goes beyond his own canonical tradition and linguistic
milieu. The essays in this book explore key areas of Foucault's
thought by comparing aspects of his work with the thought of a
number of major philosophers, including Nietzsche, Heidegger,
Rorty, Hegel, Searle, Vattimo and Williams. Crucially the book also
considers the applicability of his central ideas to broader issues
such as totalitarianism, religion, and self-sacrifice. Presenting a
fresh and exciting vision of Foucault as a philosopher of enduring
influence, the book shows how important Foucault remains to
philosophy today.
In our contemporary age aesthetics seems to crumble and no longer
be reducible to a coherent image. And yet given the vast amount of
works in aesthetics produced in the last hundred years, this age
could be defined "the century of aesthetics." "20th Century
Aesthetics" is a new account of international aesthetic thought by
Mario Perniola, one of Italy's leading contemporary thinkers.
Starting from four conceptual fields - life, form, knowledge,
action - Perniola identifies the lines of aesthetic reflection that
derive from them and elucidates them with reference to major
authors: from Dilthey to Foucault (aesthetics of life), from
Wolfflin to McLuhan and Lyotard (aesthetics of form), from Croce to
Goodman (aesthetics and knowledge), from Dewey to Bloom (aesthetics
and action). There is also a fifth one that touches on the sphere
of affectivity and emotionality, and which comes to aesthetics from
thinkers like Freud, Heidegger, Wittgenstein, Lacan, Derrida and
Deleuze. The volume concludes with an extensive sixth chapter on
Japanese, Chinese, Indian, Islamic, Brazilian, South Korean and
South East Asian aesthetic thought and on the present decline of
Western aesthetic sensibility.
This book is the first essay collection on Richard Shusterman, the
foremost representative of contemporary pragmatist aesthetics, a
philosopher whose books have been translated into more than fifteen
languages. The 12 essays, which cover the wide-ranging scope of
Shusterman's pragmatist thought, divide into three sections:
Literary Theory and Philosophy of Art; Epistemology, Metaphysics,
Ethics, and Politics; and Somaesthetics. Written by an
international group of authors from different philosophical
perspectives, the book's essays not only provide a good
introduction to Shusterman's innovative pragmatist theories, but
show their useful applications to important and controversial
topics in philosophy, politics, religious and gender studies, the
arts, and somaesthetics. The book also includes two new texts by
Shusterman: an introductory essay in which he explains the
trajectory of his intellectual development and a detailed response
to the other contributors, which closes the book.
Wisdom and Philosophy: Contemporary and Comparative Approaches
questions the nature of the relationship between wisdom and
philosophy from an intercultural perspective. Bringing together an
international mix of respected philosophers, this volume discusses
similarities and differences of Western and Asian pursuits of
wisdom and reflects on attempts to combine them. Contributors cover
topics such as Confucian ethics, the acquisition of wisdom in
pre-Qin literature and anecdotes of stupidity in the classical
Chinese tradition, while also addressing contemporary topics such
as global Buddhism and analytic metaphysics. Providing original
examples of comparative philosophy, contributors look at ideas and
arguments of thinkers such as Confucius, Zhuangzi and Zhu Xi
alongside the work of Aristotle, Plato and Heidegger. Presenting
Asian perspectives on philosophy as practical wisdom, Wisdom and
Philosophy is a rare intercultural inquiry into the relation
between wisdom and philosophy. It provides new ways of
understanding how wisdom connects to philosophy and underlines the
need to reintroduce it into philosophy today.
This important new book offers the first full-length interpretation
of the thought of Martin Heidegger with respect to irony. In a
radical reading of Heidegger's major works (from "Being and Time"
through the "Rector's Address" and the "Letter on Humanism" to "The
Origin of the Work of Art" and the Spiegel interview), Andrew Haas
does not claim that Heidegger is simply being ironic. Rather he
argues that Heidegger's writings make such an interpretation
possible - perhaps even necessary.Heidegger begins "Being and Time"
with a quote from Plato, a thinker famous for his insistence upon
Socratic irony. "The Irony of Heidegger" takes seriously the
apparently curious decision to introduce the threat of irony even
as philosophy begins in earnest to raise the question of the
meaning of being. Through a detailed and thorough reading of
Heidegger's major texts and the fundamental questions they raise,
Haas reveals that one of the most important philosophers of the
20th century can be read with as much irony as earnestness. "The
Irony of Heidegger" attempts to show that the essence of this irony
lies in uncertainty, and that the entire project of
onto-heno-chronophenomenology, therefore needs to be called into
question.
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