This book focuses on the tensions between processes of consciousness and their products like worldviews, theories, models of thought etc. Staying close to their technical meanings in chaos and catastrophe theory, chaotic processes are described in mainly neurobiological and evolutionary terms while products are delineated in their evolutionary logic. Given both a relative opacity of processes of the mind and of the outside world, the dramatic quality of the processes, a certain closeness to 'hysterical' and 'schizophrenic' tendencies and, within the context of the weakening orientating power of worldviews, an alarming catastrophic potential emerge. As a consequence, the book aims at a comparative cost-benefit analysis of the transitionality between 'chaotic' processes of consciousness and the often 'catastrophic' implications of their products within historical frameworks. The central thesis consists in the increasing failure in the orientation of action which cannot be contained by systems of ethics. Materials for this analysis are mainly drawn from texts normally called literary in which the tension between biographical and historical dimensions provides profiles of chaos and catastrophe.

This book focuses on the tensions between processes of consciousness and their products like worldviews, theories, models of thought etc. Staying close to their technical meanings in chaos and catastrophe theory, chaotic processes are described in mainly neurobiological and evolutionary terms while products are delineated in their evolutionary logic. Given both a relative opacity of processes of the mind and of the outside world, the dramatic quality of the processes, a certain closeness to 'hysterical' and 'schizophrenic' tendencies and, within the context of the weakening orientating power of worldviews, an alarming catastrophic potential emerge. As a consequence, the book aims at a comparative cost-benefit analysis of the transitionality between 'chaotic' processes of consciousness and the often 'catastrophic' implications of their products within historical frameworks. The central thesis consists in the increasing failure in the orientation of action which cannot be contained by systems of ethics. Materials for this analysis are mainly drawn from texts normally called literary in which the tension between biographical and historical dimensions provides profiles of chaos and catastrophe.

Today, churches, political parties, trade unions, and even national sports teams are no guarantee of social solidarity. At a time when these traditional institutions of social cohesion seem increasingly ill-equipped to defend against the disintegration of sociability, K. Ludwig Pfeiffer encourages us to reflect on the cultural and literary history of social gatherings—from the ancient Athenian symposium to its successor forms throughout Western history. From medieval troubadours to Parisian salons and beyond, Pfeiffer conceptualizes the symposium as an institution of sociability with a central societal function. As such he reinforces a programmatic theoretical move in the sociology of Georg Simmel and builds on theories of social interaction and communication characterized by Max Weber, George Herbert Mead, Jürgen Habermas, Niklas Luhmann, and others. To make his argument, Pfeiffer draws on the work of a range of writers, including Dr. Samuel Johnson and Diderot, Virginia Woolf and Marcel Proust, Dorothy Sayers, Joseph Conrad, and Stieg Larsson. Ultimately, Pfeiffer concludes that if modern societies do not find ways of reinstating elements of the Athenian symposium, especially those relating to its ritualized ease, decency and style of interaction, they will have to cope with increasing violence and decreasing social cohesion.

This is a broad-ranging and ambitious attempt to rethink aesthetic and literary studies in terms of an "anthropology" of symbolic media generally. Central to the author's argument is the proposition that the idea of literature--at least as it has been understood in the West since the eighteenth century--as the paradigm for artistic experience is both limited and limiting. In its place, the author offers a more general theory of aesthetic experience appropriate to a wide range of media (in the term's broadest sense) and geared toward performativity and bodily experience.
The author develops the idea of the "protoliterary" as a cultural-aesthetic discourse prior to and external to the "literary" as traditionally conceived in Western aesthetics. Manifestations of the protoliterary tend to occur within forms of multimedia theatricalization in which suggestive images of the body loom large. The appeal of the protoliterary lies in its ability to function on both cognitive and somatic levels, thereby neutralizing such distinctions as self/society and reality/fiction.
The author's argument is indebted to John Dewey's belief in a basic human need for aesthetic experience, a need that can be met in a variety of ways, from tattoos and scarification, through sports, parades, and cosmetics, to literature, opera, and film. From this basis the book theorizes a history of the development of separate, hierarchical arts in the West while suggesting that independent histories of single arts and artistic experience are no longer desirable or even possible. Although the genesis of particular forms of media are inextricably linked to specific historical, sociological, and technological conditions, their potential functions and effects are not tied to those conditions, nor should they be.

Today, churches, political parties, trade unions, and even national sports teams are no guarantee of social solidarity. At a time when these traditional institutions of social cohesion seem increasingly ill-equipped to defend against the disintegration of sociability, K. Ludwig Pfeiffer encourages us to reflect on the cultural and literary history of social gatherings—from the ancient Athenian symposium to its successor forms throughout Western history. From medieval troubadours to Parisian salons and beyond, Pfeiffer conceptualizes the symposium as an institution of sociability with a central societal function. As such he reinforces a programmatic theoretical move in the sociology of Georg Simmel and builds on theories of social interaction and communication characterized by Max Weber, George Herbert Mead, Jürgen Habermas, Niklas Luhmann, and others. To make his argument, Pfeiffer draws on the work of a range of writers, including Dr. Samuel Johnson and Diderot, Virginia Woolf and Marcel Proust, Dorothy Sayers, Joseph Conrad, and Stieg Larsson. Ultimately, Pfeiffer concludes that if modern societies do not find ways of reinstating elements of the Athenian symposium, especially those relating to its ritualized ease, decency and style of interaction, they will have to cope with increasing violence and decreasing social cohesion.

Die BeitrAge behandeln in systematischer und historischer Sicht epistemologisch orientierte Fragen nach dem gesellschaftlichen und kulturellen Standort von Theorie zwischen Wissenschaftskultur und Kulturwissenschaft. Sie gehen dem Eindruck nach, demzufolge die Ambivalenz theoretischer 'Passion' entweder eher zu ereignistrAchtigen kulturellen Formen oder aber ins Abseits theoretisch-organisatorischer Betriebsamkeit fA1/4hrt. Nicht nur in den Geisteswissenschaften lAsst sich beobachten, dass Theoriebildungsprozesse innerhalb einer vielfach unterschAtzten Bandbreite von Denkstilen vonstatten gehen - zwischen Intuition und Konstruktion. Diese Vor- und Nachrationalisierungen theoretischen Denkens hat die bisherige Theoriegeschichte weitgehend unbeachtet gelassen; auch fA1/4r diese Denkstil-Bandbreite steht der Platzhalter 'kulturell'. Es sind mithin sowohl die gesellschaftlich-institutionellen Einbindungsformen als auch die mAglichen kulturellen Ressourcen von Theorie, denen die einzelnen BeitrAge des Bandes paradigmatisch (u.a. Dilthey, ValA(c)ry, Bachtin, Adorno, Luhmann, Feyerabend) nachgehen.