Each generation invents new practices and new writings of
philosophy. Ours should have been able to introduce certain
mutations that would at least be equivalent with those of cubism,
abstract art, and twelve-tone serialism: it has only partially done
so. But after all the deconstructions, after Wittgenstein,
Heidegger, and Derrida, this demand takes on a different dimension:
What do we do with philosophy itself? How do we globally change our
relation to this thought, which keeps indicating that it is
increasingly conservative and repetitive? These two questions
together have prompted what we call "non-philosophy."
Non-philosophy is not the negation of philosophy. It is the
suspension of philosophy's claim to think the real (Principle of
Sufficient Philosophy), and it is the invention of new usages of
thought and language that disrupt the rational narrative of the
real, which is precisely what every philosophy is. Non-philosophy
should rather be understood a la the "non-Euclidean," namely, as a
generalization of the philosophical beyond its traditional
limitation by the unitary or "Heraclitean" postulate. From then on,
an infinite number of philosophical decisions that are no longer
mutually exclusive will correspond with any real phenomenon.
Philosophy and Non-Philosophy is widely considered the first fully
explicit elaboration of non-philosophy and one of its most
important introductory texts.
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