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Books > Humanities > Philosophy > Western philosophy > Modern Western philosophy, c 1600 to the present > Western philosophy, from c 1900 -
Hans-Georg Gadamer is depicted as a paradoxical figure in the
literature. When Gadamer's work is approached by itself, outside
the history of hermeneutics, he is generally presented as the
disciple of Martin Heidegger, whose main theoretical contribution
lies in having transposed his ontological hermeneutics into the
sphere of the human sciences. Usually the master-student relation
ends with a break between the two brought about by the student's
desire to become herself a master. In Gadamer and Heidegger's case,
scholarship has always excluded the possibility of such a symbolic
parricide. However, when Gadamer's work is approached from the
history of hermeneutics, he, not Heidegger, is revered as the
central figure of hermeneutic theory in the twentieth century, and
scholars perceive the works of the latter-together with those of
his immediate forerunners Friedrich Schleiermacher and Wilhelm
Dilthey-as mere preambles to the great hermeneutic theory proposed
by Truth and Method, and the works of those following him as
footnotes to it. Gadamer and the Question of Understanding: Between
Heidegger and Derrida dismantles this paradox by showing, on the
one hand, that Gadamer's translation of Heidegger involved, as he
himself says, a series of "essential alterations" to the original
which make philosophical hermeneutics a more coherent and better
articulated hermeneutic theory, one offering a more faithful
description of the phenomenon of understanding than Heidegger's.
And, on the other hand, by taking the dossier of the famous
encounter between Gadamer and Derrida as its cue, Adrian Costache
demonstrates that in light of Derrida's deconstruction, every step
Gadamer takes forward from Heidegger as well as from Schleiermacher
and Dilthey-however necessary--is problematic in itself. The
insights in this book will be valuable to students and scholars
interested in modern and contemporary European philosophy,
especially those focusing on philosophical hermeneutics and
deconstruction, as well as those working in social sciences that
have incorporated a hermeneutic approach to their investigations,
such as pedagogy, sociology, psychotherapy, law, and nursing.
Humor has been praised by philosophers and poets as a balm to
soothe the sorrows that outrageous fortune's slings and arrows
cause inevitably, if not incessantly, to each and every one of us.
In mundane life, having a sense of humor is seen not only as a
positive trait of character, but as a social prerequisite, without
which a person's career and mating prospects are severely
diminished, if not annihilated. However, humor is much more than
this, and so much else. In particular, humor can accompany cruelty,
inform it, sustain it, and exemplify it. Therefore, in this book,
we provide a comprehensive, reasoned exploration of the vast
literature on the concepts of humor and cruelty, as these have been
tackled in Western philosophy, humanities, and social sciences,
especially psychology. Also, the apparent cacophony of extant
interpretations of these two concepts is explained as the
inevitable and even useful result of the polysemy inherent to all
common-sense concepts, in line with the understanding of concepts
developed by M. Polanyi in the 20th century. Thus, a thorough,
nuanced grasp of their complex mutual relationship is established,
and many platitudes affecting today's received views, and
scholarship, are cast aside.
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(Hardcover)
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Wilfrid Sellars, Idealism, and Realism is the first study of its
kind to address a range of realist and idealist views inspired by
psychological nominalism. Bringing together premier analytic
realists and distinguished defenders of German idealism, it reveals
why psychological nominalism is one of the most important theories
of the mind to come out the 20th century. The theory, first put
forward by Wilfrid Sellars, argues that language is the only means
by which humans can learn the types of socially shared practices
that permit rationality. Although wedded to important aspects of
German idealism, Sellars' theory is couched in bold realist terms
of the analytic tradition. Those who are sympathetic to German
idealism find this realist's appropriation of German idealism
problematic. Wilfrid Sellars, Idealism and Realism thus creates a
rare venue for realists and idealists to debate the epistemic
outcome of the mental processes they both claim are essential to
experience. Their resulting discussion bridges the gap between
analytic and continental philosophy. In providing original and
accessible chapters on psychological nominalism, this volume raises
themes that intersect with numerous disciplines: the philosophy of
mind, philosophy of language, epistemology, and metaphysics. It
also provides clarity on arguably the best available account of why
humans can reason, be self-aware, know, and act as agents.
Deleuze's fondness for geography has long been recognised as
central to his thought. This is the first book to introduce
researchers to the breadth of his engagements with space, place and
movement. Focusing on pressing global issues such as urbanization,
war, migration, and climate change, Arun Saldanha presents a
detailed Deleuzian rejoinder to a number of theoretical and
political questions about globalization in a variety of
disciplines. This systematic overview of moments in Deleuze's
corpus where space is implicitly or explicitly theorized shows why
he can be called the twentieth century's most interesting thinker
of space. Anyone with an interest in refining such concepts as
territory, assemblage, body, event and Anthropocene will learn much
from the "geophilosophy" which Deleuze and Guattari proposed for
our critical times.
This book deals with matters of embodiment and meaning-in other
words, the essential components of what Continental thought, since
Heidegger, has come to consider as "communication." A critical
theme of this book concerns the basic tenet that consciousness of
one's Self and one's body is only possible through human
relationship. This is, of course, the phenomenological concept of
intersubjectivity. But rather than let this concept remain an
abstraction by discussing it as merely a function of language and
signs, this work attempts to explicate it empirically. That is, it
discusses the manner in which-from infancy to childhood and
adolescence (and the dawning of our sexual identities) through
physical maturity and old age-we come to experience the ecstasy of
what Merleau-Ponty has so poetically termed "flesh." It is rarely
clear what someone means when she or he uses the word
"communication." An important objective of this book is, thus, to
advance understanding of what communication is. In academic
discourse, "communication" has come to be understood in a number of
contexts-some conflicting and overlapping-as a process, a strategy,
an event, an ethic, a mode or instance of information, or even a
technology. In virtually all of these discussions, the concept of
communication is discussed as though the term's meaning is well
known to the reader. When communication is described as a process,
the meaning of the term is held at an operational level-that is, in
the exchange of information between one person and another, what
must unambiguously be inferred is that "communication" is taking
place. In this context, information exchange and communication
become functionally synonymous. But as a matter of embodied human
psychological experience, there is a world of difference between
them. As such, this book attempts to fully consider the question of
how we experience the event of human communication. The author
offers a pioneering study that advances the raison d'etre of the
emergent field of "communicology," while at the same time offering
scholars of the human sciences a new way of thinking about
embodiment and relational experience.
In a "return" to Edmund Husserl and Sigmund Freud, Intimacy and the
Anxieties of Cinematic Flesh explores how we can engage these
foundational thinkers of phenomenology and psychoanalysis in an
original approach to film. The idea of the intimate spectator
caught up in anxiety is developed to investigate a range of topics
central to these critical approaches and cinema, including: flesh
as a disruptive state formed in the relationships of intimacy and
anxiety; time and the formation of cinema's enduring objects; space
and things; the sensual, the "real" and the unconscious; wildness,
disruption, and resistance; and the nightmare, reading "phantasy"
across the critical fields. Along with Husserl and Freud, other key
thinkers discussed include Edith Stein, Roman Ingarden, Maurice
Merleau-Ponty, Mikel Dufrenne in phenomenology; Melanie Klein,
Ernest Jones, Julia Kristeva, and Rosine Lefort in psychoanalysis.
Framing these issues and critical approaches is the question: how
might Husserlian phenomenology and Freudian/Lacanian
psychoanalysis, so often seen as contradistinctive, be explored
through their potential commonalities rather than differences? In
addressing such a question, this book postulates a new approach to
film through this phenomenological/psychoanalytic
reconceptualization. A wide range of films are examined not simply
as exemplars, but to test the idea that cinema itself can be a
version of critical thinking.
Translation exposes aspects of language that can easily be ignored,
renewing the sense of the proximity and inseparability of language
and thought. The ancient quarrel between philosophy and literature
was an early expression of a self-understanding of philosophy that
has, in some quarters at least, survived the centuries. This book
explores the idea of translation as a philosophical theme and as an
important feature of philosophy and practical life, especially in
relation to the work of Stanley Cavell. The essays in this volume
explore philosophical questions about translation, especially in
the light of the work of Stanley Cavell. They take the questions
raised by translation to be of key importance not only for
philosophical thinking but for our lives as a whole. Thoreau's
enigmatic remark "The truth is translated" reveals that apparently
technical matters of translation extend through human lives to
remarkable effect, conditioning the ways in which the world comes
to light. The experience of the translator exemplifies the
challenge of judgement where governing rules and principles are
incommensurable; and it shows something of the ways in which words
come to us, opening new possibilities of thought. This book puts
Cavell's rich exploration of these matters into conversation with
traditions of pragmatism and European thought. Translation, then,
far from a merely technical matter, is at work in human being, and
it is the means of humanisation. The book brings together
philosophers and translators with common interests in Cavell and in
the questions of language at the heart of his work.
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