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Drawing connections between madness, philosophy and autobiography,
this book addresses the question of how Nietzsche's madness might
have affected his later works. It also explores why continental
philosophy after Nietzsche is so fascinated with madness, and how
it (re)considers, (re)evaluates and (re)valorizes madness. To
answer these questions, the book analyzes the work of three major
figures in twentieth-century French philosophy who were
significantly influenced by Nietzsche: Bataille, Foucault and
Derrida, examining the ways in which their responses to Nietzsche's
madness determine how they understand philosophy as well as
philosophy's relation to madness. For these philosophers, posing
the question about madness renders the philosophical subject
vulnerable and implicates it in a state of responsibility towards
that about which it asks. Out of this analysis of their engagement
with the question of madness emerges a new conception of
'autobiographical philosophy', which entails the insertion of this
vulnerable subject into the philosophical work, to which each of
these philosophers adheres or resists in different ways.
Drawing connections between madness, philosophy and autobiography,
this book addresses the question of how Nietzsche's madness might
have affected his later works. It also explores why continental
philosophy after Nietzsche is so fascinated with madness, and how
it (re)considers, (re)evaluates and (re)valorizes madness. To
answer these questions, the book analyzes the work of three major
figures in twentieth-century French philosophy who were
significantly influenced by Nietzsche: Bataille, Foucault and
Derrida, examining the ways in which their responses to Nietzsche's
madness determine how they understand philosophy as well as
philosophy's relation to madness. For these philosophers, posing
the question about madness renders the philosophical subject
vulnerable and implicates it in a state of responsibility towards
that about which it asks. Out of this analysis of their engagement
with the question of madness emerges a new conception of
'autobiographical philosophy', which entails the insertion of this
vulnerable subject into the philosophical work, to which each of
these philosophers adheres or resists in different ways.
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