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Anxiety looms large in historical works of philosophy and psychology. It is an affect, philosopher Bettina Bergo argues, subtler and more persistent than our emotions, and points toward the intersection of embodiment and cognition. While scholars who focus on the work of luminaries as Freud, Levinas, or Kant often study this theme in individual works, they seldom draw out the deep and significant connections between various approaches to anxiety. This volume provides a sweeping study of the uncanny career of anxiety in nineteenth and twentieth century European thought. Anxiety threads itself through European intellectual life, beginning in receptions of Kant's transcendental philosophy and running into Levinas' phenomenology; it is a core theme in Schelling, Kierkegaard, Schopenhauer, and Nietzsche. As a symptom of an interrogation that strove to take form in European intellectual culture, Angst passes through Schelling's romanticism into Schopenhauer's metaphysical vitalism, before it is explored existentially by Kierkegaard. And, in the twentieth century, it proves an extremely central concept for Heidegger, even as Freud is exploring its meaning and origin over a thirty year-long period of psychoanalytic development. This volume opens new windows onto philosophers who have never yet been put into dialogue, providing a rigorous intellectual history as it connects themes across two centuries, and unearths the deep roots of our own present-day "age of anxiety."
Subjects and Simulations presents essays focused on suffering and sublimity, representation and subjectivity, and the relation of truth and appearance in the twenty-first century. Inspired by the work of Jean Baudrillard, Philippe Lacoue-Labarthe and JeanLuc Nancy, sixteen authors study how the real reasserts itself in an age of every more fragmented media, and how art and literature give us access to forms of truth that elude philosophy. How does representation grant us access to the place once occupied by the subject? Is political life possible? Can plural thinking be retrieved? Will metaphor and simulation give us ways of being in an evanescent world? The volume engages discussions of French and Continental philosophy, post-structuralism, deconstruction, simulacra, aesthetics, existentialism, and media theory.
It is well known that in formulating his general theoretical framework and views on religion Freud drew on multiple disciplines within the natural and social sciences, as well as from the humanities. This edited collection adds to the continued multidisciplinary interest in Freud by focusing on his understanding and interpretation of_as well as his relationship to_religion. It 'disciplines' Freud by situating his work on religion from the methodological interests and theoretical advances found in diverse disciplinary contexts. Scholars within the field of religious studies, Jewish Studies, philosophy, and the natural sciences bring together their diverse voices to heighten the academic understanding of Freud on religion. The contributors aim to establish closer and more direct interdisciplinary communication and collaboration with regard to Freudian Studies. This volume should appeal to a wide range of scholars, for upper level undergraduate and graduate classes and those training in psychoanalysis.
First published in 1935, "On Escape" represents Emmanuel Levinas's
first attempt to break with the ontological obsession of the
Western tradition. In it, Levinas not only affirms the necessity of
an escape from being, but also gives a meaning and a direction to
it. Beginning with an analysis of need not as lack or some external
limit to a self-sufficient being, but as a positive relation to our
being, Levinas moves through a series of brilliant phenomenological
analyses of such phenomena as pleasure, shame, and nausea in order
to show a fundamental insufficiency in the human condition.
This book consists of transcripts from two lecture courses Levinas
delivered in 1975-76, his last year at the Sorbonne. They cover
some of the most pervasive themes of his thought and were written
at a time when he had just published his most important--and
difficult--book, "Otherwise than Being, or Beyond Essence." Both
courses pursue issues related to the question at the heart of
Levinas's thought: ethical relation. The Foreword and Afterword
place the lectures in the context of his work as a whole, rounding
out this unique picture of Levinas the thinker and the teacher.
What are the challenges that Nietzsche's philosophy poses for contemporary phenomenology? Elodie Boublil, Christine Daigle, and an international group of scholars take Nietzsche in new directions and shed light on the sources of phenomenological method in Nietzsche, echoes and influences of Nietzsche within modern phenomenology, and connections between Nietzsche, phenomenology, and ethics. Nietzsche and Phenomenology offers a historical and systematic reconsideration of the scope of Nietzsche's thought. -- Indiana University Press
Drawing on Heidegger's corpus, the work of historians and biblical specialists, and contemporary philosophers like Levinas and Derrida, Zarader brings to light the evolution of an impense-or unthought thought-that bespeaks a complex debt at the core of Heidegger's hermeneutic ontology. Zarader argues forcefully that in his interpretation of Western thought and culture, Heidegger manages to recognize only two main lines of inheritance: the "Greek" line of philosophical thinking, and the Christian tradition of "faith." From this perspective, Heidegger systematically avoids any explicit or meaningful recognition of the contribution made by the Hebraic biblical and exegetical traditions to Western thought and culture. Zarader argues that this avoidance is significant, not simply because it involves an inexcusable historical oversight, but more importantly because Heidegger's own philosophical project draws on and develops themes that appear first, and fundamentally, within the very Hebraic traditions that he avoids, betraying an "unthought debt" to Hebraic tradition.
The thirteen essays collected in this volume investigate the
possibility that the word "God" can be understood now, at the end
of the twentieth century, in a meaningful way. Nine of the essays
appear in English translation for the first time.
First published in 1935, "On Escape" represents Emmanuel Levinas's
first attempt to break with the ontological obsession of the
Western tradition. In it, Levinas not only affirms the necessity of
an escape from being, but also gives a meaning and a direction to
it. Beginning with an analysis of need not as lack or some external
limit to a self-sufficient being, but as a positive relation to our
being, Levinas moves through a series of brilliant phenomenological
analyses of such phenomena as pleasure, shame, and nausea in order
to show a fundamental insufficiency in the human condition.
The essays that Jill Stauffer and Bettina Bergo collect in this volume locate multiple affinities between the philosophies of Nietzsche and Levinas. Both philosophers question the nature of subjectivity and the meaning of responsibility after the "death of God." While Nietzsche poses the dilemmas of a self without a ground and of ethics at a time of cultural upheaval and demystification, Levinas wrestles with subjectivity and the sheer possibility of ethics after the Shoah. Both argue that goodness exists independently of calculative reason& mdash;for Nietzsche, goodness arises in a creative act moving beyond reaction and ressentiment; Levinas argues that goodness occurs in a spontaneous response to another person. In a world at once without God and haunted by multiple divinities, Nietzsche and Levinas reject transcendental foundations for politics and work toward an alternative vision encompassing a positive sense of creation, a complex fraternity or friendship, and rival notions of responsibility. Stauffer and Bergo group arguments around the following debates, which are far from settled: What is the reevaluation of ethics (and life) that Nietzsche and Levinas propose, and what does this imply for politics and sociality? What is a human subject& mdash;and what are substance, permanence, causality, and identity, whether social or ethical& mdash;in the wake of the demise of God as the highest being and the foundation of what is stable in existence? Finally, how can a "God" still inhabit philosophy, and what sort of name is this in the thought of Nietzsche and Levinas?
This book is a profound and eagerly anticipated investigation into what is left of a monotheistic religious spiritanotably, a minimalist faith that is neither confessional nor credulous. Articulating this faith as works and as an objectless hope, Nancy deconstructs Christianity in search of the historical and reflective conditions that provided its initial energy. Working through Blanchot and Nietzsche, re-reading Heidegger and Derrida, Nancy turns to the Epistle of Saint James rather than those of Saint Paul, discerning in it the primitive essence of Christianity as hope. The areligion that provided the exit from religion, a as he terms Christianity, consists in the announcement of an end. It is the announcement that counts, however, rather than any finality. In this announcement there is a proximity to others and to what was once called parousia. But parousia is no longer presence; it is no longer the return of the Messiah. Rather, it is what is near us and does not cease to open and to close, a presence deferred yet imminent.In a demystified age where we are left with a vision of a self-enclosed worldain which humans are no longer mortals facing an immortal being, but entities whose lives are accompanied by the time of their own declineaparousia stands as a question. Can we venture the risk of a decentered perspective, such that the meaning of the world can be found both inside and outside, within and without our so-immanent world?The deconstruction of Christianity that Nancy proposes is neither a game nor a strategy. It is an invitation to imagine a strange faith that enacts the inadequation of life to itself. Our lives overflow the self-contained boundaries of their biological andsociological interpretations. Out of this excess, wells up a fragile, overlooked meaning that is beyond both confessionalism and humanism.
Invited to answer questions about his relationship to Judaism, Jacques Derrida spoke through Franz Kafka: aAs for myself, I could imagine another Abraham.aFrom the experience of a summons that surprises us and prompts the query aWho, me?a Derrida explores the movement between growing up Jewish, abecoming Jewish, a and aJewish beinga or existence. His essay aThe Other Abrahama appears here in English for the first time. We no longer confront aJudaisma but ajudeity, a multiple Judaisms and Jewishnesses, manifold ways of being and writing as a Jewain Derridaas case, as a French-speaking Algerian deprived of, then restored to French nationality in the 1940s. What is it to be a Jew and a philosopher? How has the notion of aJewish identitya been written into and across Jewish literature, Jewish thought, and Jewish languages? Here distinguished scholars address these questions, contrasting Derridaas thought with philosophical predecessors such as Rosenzweig, Levinas, Celan, and Scholem, and tracing confluences between deconstruction and Kabbalah. Derridaas relationship to the universalist aspirations in contemporary theology is also discussed, and his late autobiographical writings are evaluated. This multifaceted volume aims to open the question of Jewishness, above all, to hold it open as a question, though not one of practical or theoretical identity. As much a contestation of identity as a profound reflection on what it means today to seek, elude, and finally to wrestle with the significance of abeing-jew, a Judeities invites us to revisit the human condition in the twenty-first century.
Invited to answer questions about his relationship to Judaism, Jacques Derrida spoke through Franz Kafka: aAs for myself, I could imagine another Abraham.aFrom the experience of a summons that surprises us and prompts the query aWho, me?a Derrida explores the movement between growing up Jewish, abecoming Jewish, a and aJewish beinga or existence. His essay aThe Other Abrahama appears here in English for the first time. We no longer confront aJudaisma but ajudeity, a multiple Judaisms and Jewishnesses, manifold ways of being and writing as a Jewain Derridaas case, as a French-speaking Algerian deprived of, then restored to French nationality in the 1940s. What is it to be a Jew and a philosopher? How has the notion of aJewish identitya been written into and across Jewish literature, Jewish thought, and Jewish languages? Here distinguished scholars address these questions, contrasting Derridaas thought with philosophical predecessors such as Rosenzweig, Levinas, Celan, and Scholem, and tracing confluences between deconstruction and Kabbalah. Derridaas relationship to the universalist aspirations in contemporary theology is also discussed, and his late autobiographical writings are evaluated. This multifaceted volume aims to open the question of Jewishness, above all, to hold it open as a question, though not one of practical or theoretical identity. As much a contestation of identity as a profound reflection on what it means today to seek, elude, and finally to wrestle with the significance of abeing-jew, a Judeities invites us to revisit the human condition in the twenty-first century.
Drawing on Heidegger's corpus, the work of historians and biblical specialists, and contemporary philosophers like Levinas and Derrida, Zarader brings to light the evolution of an impense-or unthought thought-that bespeaks a complex debt at the core of Heidegger's hermeneutic ontology. Zarader argues forcefully that in his interpretation of Western thought and culture, Heidegger manages to recognize only two main lines of inheritance: the "Greek" line of philosophical thinking, and the Christian tradition of "faith." From this perspective, Heidegger systematically avoids any explicit or meaningful recognition of the contribution made by the Hebraic biblical and exegetical traditions to Western thought and culture. Zarader argues that this avoidance is significant, not simply because it involves an inexcusable historical oversight, but more importantly because Heidegger's own philosophical project draws on and develops themes that appear first, and fundamentally, within the very Hebraic traditions that he avoids, betraying an "unthought debt" to Hebraic tradition.
This book consists of transcripts from two lecture courses Levinas
delivered in 1975-76, his last year at the Sorbonne. They cover
some of the most pervasive themes of his thought and were written
at a time when he had just published his most important--and
difficult--book, "Otherwise than Being, or Beyond Essence." Both
courses pursue issues related to the question at the heart of
Levinas's thought: ethical relation. The Foreword and Afterword
place the lectures in the context of his work as a whole, rounding
out this unique picture of Levinas the thinker and the teacher.
What are the challenges that Nietzsche's philosophy poses for contemporary phenomenology? Elodie Boublil, Christine Daigle, and an international group of scholars take Nietzsche in new directions and shed light on the sources of phenomenological method in Nietzsche, echoes and influences of Nietzsche within modern phenomenology, and connections between Nietzsche, phenomenology, and ethics. Nietzsche and Phenomenology offers a historical and systematic reconsideration of the scope of Nietzsche s thought."
Who is white, and why should we care? There was a time when the immigrants of New York City’s Lower East Side—the Irish, the Poles, the Italians, the Russian Jews—were not white, but now “they” are. There was a time when the French-speaking working classes of Quebec were told to “speak white,” that is, to speak English. Whiteness is an allegorical category before it is demographic. This volume gathers together some of the most influential scholars of privilege and marginalization in philosophy, sociology, economics, psychology, literature, and history to examine the idea of whiteness. Drawing from their diverse racial backgrounds and national origins, these scholars weave their theoretical insights into essays critically informed by personal narrative. This approach, known as “braided narrative,” animates the work of award-winning author Eula Biss. Moved by Biss’s fresh and incisive analysis, the editors have assembled some of the most creative voices in this dialogue, coming together across the disciplines. Along with the editors, the contributors are Eduardo Bonilla-Silva, Nyla R. Branscombe, Drucilla Cornell, Lewis R. Gordon, Paget Henry, Ernest-Marie Mbonda, Peggy McIntosh, Mark McMorris, Marilyn Nissim-Sabat, Victor Ray, Lilia Moritz Schwarcz, Louise Seamster, Tracie L. Stewart, George Yancy, and Heidi A. Zetzer.
Who is white, and why should we care? There was a time when the immigrants of New York City’s Lower East Side—the Irish, the Poles, the Italians, the Russian Jews—were not white, but now “they” are. There was a time when the French-speaking working classes of Quebec were told to “speak white,” that is, to speak English. Whiteness is an allegorical category before it is demographic. This volume gathers together some of the most influential scholars of privilege and marginalization in philosophy, sociology, economics, psychology, literature, and history to examine the idea of whiteness. Drawing from their diverse racial backgrounds and national origins, these scholars weave their theoretical insights into essays critically informed by personal narrative. This approach, known as “braided narrative,” animates the work of award-winning author Eula Biss. Moved by Biss’s fresh and incisive analysis, the editors have assembled some of the most creative voices in this dialogue, coming together across the disciplines. Along with the editors, the contributors are Eduardo Bonilla-Silva, Nyla R. Branscombe, Drucilla Cornell, Lewis R. Gordon, Paget Henry, Ernest-Marie Mbonda, Peggy McIntosh, Mark McMorris, Marilyn Nissim-Sabat, Victor Ray, Lilia Moritz Schwarcz, Louise Seamster, Tracie L. Stewart, George Yancy, and Heidi A. Zetzer.
The essays that Jill Stauffer and Bettina Bergo collect in this volume locate multiple affinities between the philosophies of Nietzsche and Levinas. Both philosophers question the nature of subjectivity and the meaning of responsibility after the "death of God." While Nietzsche poses the dilemmas of a self without a ground and of ethics at a time of cultural upheaval and demystification, Levinas wrestles with subjectivity and the sheer possibility of ethics after the Shoah. Both argue that goodness exists independently of calculative reason& mdash;for Nietzsche, goodness arises in a creative act moving beyond reaction and ressentiment; Levinas argues that goodness occurs in a spontaneous response to another person. In a world at once without God and haunted by multiple divinities, Nietzsche and Levinas reject transcendental foundations for politics and work toward an alternative vision encompassing a positive sense of creation, a complex fraternity or friendship, and rival notions of responsibility. Stauffer and Bergo group arguments around the following debates, which are far from settled: What is the reevaluation of ethics (and life) that Nietzsche and Levinas propose, and what does this imply for politics and sociality? What is a human subject& mdash;and what are substance, permanence, causality, and identity, whether social or ethical& mdash;in the wake of the demise of God as the highest being and the foundation of what is stable in existence? Finally, how can a "God" still inhabit philosophy, and what sort of name is this in the thought of Nietzsche and Levinas?
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