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The word "antinomy" lets us think of Kant. One thing this book
attempts to show is that Kant's antinomies open a way towards an
overcoming of that nihilism that is a corollary of the
understanding of reality that presides over our science and
technology. But when I am speaking of the antinomy of Being I am
thinking not so much of Kant, as of Heidegger. Not that Heidegger
speaks of an antinomy of Being. But his thinking of Being leads him
and will lead those who follow him on his path of thinking into
this antinomy. At bottom, however, I am concerrned with neither
Heidegger's nor Kant's thought: I shall try to show that our
thinking inevitably leads us into some version of this antinomy
whenever it attempts to grasp reality in toto, without loss. All
such attempts will fall short of their goal. And that they do so, I
will claim, is not something to be grudgingly accepted, but
embraced as a necessary condition of living a meaningful life. That
is why the antinomy of Being matters and should concern us all.
If the Enlightenment turned to reason to reoccupy the place left
vacant by the death of God, the history of the last two centuries
has undermined the confidence that reason will bind freedom and
keep it responsible. We cannot escape this history, which has
issued in a pervasive nihilism and has rendered all appeals to the
ethical questionable. Nor could Kierkegaard. The specter of
nihilism haunts all of his writings, as it haunts already German
romanticism, to which he is so indebted. To exorcize it is his most
fundamental concern. And it is the same fundamentally religious
concern that makes Kierkegaard so relevant to our situation: What
today is to make life meaningful? If not reason, does the turn to
the aesthetic promise an answer? To really choose is to bind
freedom. Either-Or calls us to make such a choice, i.e. to be
authentic. But what does it mean to be authentic? How are we today
to think of such an authentic choice? As autonomous action? As a
blind leap? As a leap of faith? Either/Or circles around these
questions.
One thing this book attempts to show is that Kant's antinomies open
a way towards an overcoming of that nihilism that is a corollary of
the understanding of reality that presides over our science and
technology. But when Harries is speaking of the antinomy of Being
he is not so much thinking of Kant, as of Heidegger. Not that
Heidegger speaks of an antinomy of Being. But his thinking of Being
leads him and will lead those who follow him on his path of
thinking into this antinomy. At bottom, however, the author is
neither concerned with Heidegger's nor Kant's thought. He shows
that our thinking inevitably leads us into some version of this
antinomy whenever it attempts to grasp reality in toto, without
loss. All such attempts will fall short of their goal. And that
they do so, Harries claims, is not something to be grudgingly
accepted, but embraced as a necessary condition of living a
meaningful life. That is why the antinomy of Being matters and
should concern us all.
Immediately on its publication in 1972, Learning from Las Vegas, by
Robert Venturi, Denise Scott Brown, and Steven Izenour, was hailed
as a transformative work in the history and theory of architecture,
liberating those in architecture who were trying to find a way out
of the straitjacket of architectural orthodoxies. Resonating far
beyond the professional and institutional boundaries of the field,
the book contributed to a thorough rethinking of modernism and was
subsequently taken up as an early manifestation and progenitor of
postmodernism. Going beyond analyzing the original text, the essays
provide insights into the issues surrounding architecture, culture,
and philosophy that have been influenced by Learning from Las
Vegas. For the contributors, as for scholars in an array of fields,
the pioneering book is as relevant to architectural debates today
as it was when it was first published. Contributors: Ritu Bhatt,
Karsten Harries, Jean-Claude Lebensztejn, John McMorrough,
Katherine Smith, Dell Upton, Nigel Whitely.
The capacity for reasonable argument about practical and political
matters is important to our daily lives. Yet what does arguing
really involve? Often, our very concept of what it is to argue
seems systematically distorted. Practical, political arguing is too
often stylized as hyper-cognitive, ending by treating people as
objects rather than other selves - in ways that are fundamentally
unreasonable. This book examines what follows from seeing people as
deliberating and acting in ways that intertwine a variety of
emotional and evaluative processes and effects of virtue or
character. From this point of view, practical arguing involves not
just cognition, emotion, and virtue, but also practices, including
imaginative practices. Politics of Practical Reasoning: Integrating
Action, Discourse and Argument uses these ideas to interrogate ways
in which reasoning is bound up with the interrelated lives that
human beings lead in their everyday, public and political worlds.
We build here on efforts to re-concretize practical reasoning in
modern traditions linked to phenomenology and Wittgensteinian
thought, also referring back to Aristotle and the Stoics in
classical times. Medieval theologians and philosophers such as
Aquinas confront the same issue, as do Enlightenment thinkers such
as Smith and Kant. Using the history of philosophical thought as
one of our major sources, the contributors sympathize with the link
underscored between interpretation, tradition and reasoning by
Gadamer, the stress placed on communicative and emancipatory action
by Habermas, and MacIntyre's notion of praxis as highlighting
deliberation within communities. All these approaches respond to
practical reasoning as practical. Building on these points of view,
the volume both explores what practical reasoning itself means, and
applies it to particular questions: what it means to respond to
arguments about meaningful work or disability, or how to debate
institutional ethics or art. None of these debates is susceptible
to exclusively cognitive or technical solutions; this does not mean
abandoning them to unreason. Practical and political reasoning is
examined here from an appropriately broad spectrum of approaches,
founded in a concern for what human reasoning can justifiably be
expected to involve, and what justifying it can reasonably be
expected to achieve.
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