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Showing 1 - 7 of
7 matches in All Departments
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DECOY 17 (Paperback)
Robert Vallier
bundle available
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R301
Discovery Miles 3 010
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Ships in 12 - 17 working days
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Spider 2-3 (Paperback)
Robert Vallier
bundle available
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R264
Discovery Miles 2 640
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Ships in 12 - 17 working days
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Is our ego but an illusion, a mere appearance produced by a reality
that is foreign to us? Is it the main source of violence and
injustice? Jacob Rogozinski calls into question these prejudices
that dominate current philosophy, psychoanalysis, and the human
sciences. Arguing that we must distinguish the true ego from the
alienated and narcissistic construct, he calls for an end to
egicide, or the destruction of the ego. Ego and the Flesh offers a
critique of the two masters of egicide, Heidegger and Lacan, along
with a rereading of Descartes, who was the first to discover the
absolute truth of "I am." The book's main purpose, however, is to
provide an entirely new theory of the self, egoanalysis, which
reveals a divided ego-flesh. Constantly striving to attain unity,
the ego-flesh is haunted by a remainder, whose role sheds light on
various enigmas: the encounter with the other, the passage from
hate to love, the death and the resurrection of the I. For
ego-analysis is no mere theory: it opens the way to our
deliverance.
Françoise Dastur is well respected in France and Europe for her
mastery of phenomenology as a movement and her clear and cogent
explications of phenomenology in movement. These qualities are on
display in this remarkable volume. Dastur guides the reader through
a series of phenomenological questions—language and logic, self
and other, temporality and history, finitude and mortality—that
also call phenomenology itself into question, testing its limits
and pushing it in new directions. Like Merleau-Ponty, Dastur sees
phenomenology not as a doctrine, a catalogue of concepts and
catchphrases authored by a single thinker, but as a movement in
which several thinkers participate, each inflecting the movement in
unique ways. In this regard, Dastur is both one of the clearest
guides to phenomenology and one of its ablest practitioners.
Confronting death means looking it squarely in the face.
Contemporary society refuses to do so, preferring to hide it and
hide from it. Funeral rites no longer function as a way to mediate
death or to maintain a link between the living and dead. Today the
disappearance of certain funerary practices attests to the denial
of death as such. They reflect a preference for focusing on
remembering the life of the deceased in order to neutralize death,
thus displacing the value of mourning, now viewed as something to
be done as quickly as possible. Moreover, science, like religion
before it and like the contemporary "cult of the body," has fed our
fantasies about immortality, promising us longer lives of better
quality, and even the possibility of conquering death altogether.
Despite all these attempts to overcome or neutralize death,
humanity has been unable to eliminate its anxiety about death and
nothingness. True to her roots in phenomenology, Dastur not only
examines these contemporary tendencies with a critical eye but also
argues that we must once again learn to assume death, to become
mortal, to learn how to die. Death is not the last moment of human
life, but rather its essential attribute. Dastur's skill as a
"translator" of phenomenology into accessible and clear prose is
nowhere more apparent than in her "little book on death"-indeed,
the intended audience is less those who specialize in phenomenology
or academic philosophy than a nonspecialist public hungry for
philosophical reflection on what is closest to us. And nothing is
closer to us than the ever-present possibility of our own imminent
death. As its subtitle suggests, this book is an "introduction to
philosophy," one that obliges the reader to ask what it means to be
human and to embrace death and mortality as the defining essence of
our humanity.
Confronting death means looking it squarely in the face.
Contemporary society refuses to do so, preferring to hide it and
hide from it. Funeral rites no longer function as a way to mediate
death or to maintain a link between the living and dead. Today the
disappearance of certain funerary practices attests to the denial
of death as such. They reflect a preference for focusing on
remembering the life of the deceased in order to neutralize death,
thus displacing the value of mourning, now viewed as something to
be done as quickly as possible. Moreover, science, like religion
before it and like the contemporary "cult of the body," has fed our
fantasies about immortality, promising us longer lives of better
quality, and even the possibility of conquering death altogether.
Despite all these attempts to overcome or neutralize death,
humanity has been unable to eliminate its anxiety about death and
nothingness. True to her roots in phenomenology, Dastur not only
examines these contemporary tendencies with a critical eye but also
argues that we must once again learn to assume death, to become
mortal, to learn how to die. Death is not the last moment of human
life, but rather its essential attribute. Dastur's skill as a
"translator" of phenomenology into accessible and clear prose is
nowhere more apparent than in her "little book on death"-indeed,
the intended audience is less those who specialize in phenomenology
or academic philosophy than a nonspecialist public hungry for
philosophical reflection on what is closest to us. And nothing is
closer to us than the ever-present possibility of our own imminent
death. As its subtitle suggests, this book is an "introduction to
philosophy," one that obliges the reader to ask what it means to be
human and to embrace death and mortality as the defining essence of
our humanity.
Is our ego but an illusion, a mere appearance produced by a reality
that is foreign to us? Is it the main source of violence and
injustice? Jacob Rogozinski calls into question these prejudices
that dominate current philosophy, psychoanalysis, and the human
sciences. Arguing that we must distinguish the true ego from the
alienated and narcissistic construct, he calls for an end to
egicide, or the destruction of the ego. Ego and the Flesh offers a
critique of the two masters of egicide, Heidegger and Lacan, along
with a rereading of Descartes, who was the first to discover the
absolute truth of "I am." The book's main purpose, however, is to
provide an entirely new theory of the self, egoanalysis, which
reveals a divided ego-flesh. Constantly striving to attain unity,
the ego-flesh is haunted by a remainder, whose role sheds light on
various enigmas: the encounter with the other, the passage from
hate to love, the death and the resurrection of the I. For
ego-analysis is no mere theory: it opens the way to our
deliverance.
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