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In Time and Death Carol White articulates a vision of Martin
Heidegger's work which grows out of a new understanding of what he
was trying to address in his discussion of death. Acknowledging
that the discussion of this issue in Heidegger's major work Being
and Time is often far from clear, White presents a new
interpretation of Heidegger which short-circuits many of the
traditional criticisms. White claims that we are all in a better
position to understand Heidegger's insights after fifty years
because they have now become a part of the conventional wisdom of
common opinion. His view shows up in accounts of knowledge in the
physical sciences, in the assumptions of the social sciences, in
art and film, even in popular culture in general, but does so in
ways ignorant of their origins. Now that these insights have
filtered down into the culture at large, we can make Heidegger
intelligible in a way that perhaps he himself could not. White
presents the best possible case for Heidegger, making him more
intelligible to those people with a long acquaintance with his
work, those with a long aversion to it and in particular to those
just starting to pursue an interest in it. White places the
problems with which Heidegger is dealing in the context of issues
in contemporary Anglo-American philosophy, in order to better
locate him for the more mainstream audience. The language and
approach of the book is able to accommodate the novice but also
offers much food for thought for the Heidegger scholar.
In Time and Death Carol White articulates a vision of Martin
Heidegger's work which grows out of a new understanding of what he
was trying to address in his discussion of death. Acknowledging
that the discussion of this issue in Heidegger's major work Being
and Time is often far from clear, White presents a new
interpretation of Heidegger which short-circuits many of the
traditional criticisms. White claims that we are all in a better
position to understand Heidegger's insights after fifty years
because they have now become a part of the conventional wisdom of
common opinion. His view shows up in accounts of knowledge in the
physical sciences, in the assumptions of the social sciences, in
art and film, even in popular culture in general, but does so in
ways ignorant of their origins. Now that these insights have
filtered down into the culture at large, we can make Heidegger
intelligible in a way that perhaps he himself could not. White
presents the best possible case for Heidegger, making him more
intelligible to those people with a long acquaintance with his
work, those with a long aversion to it and in particular to those
just starting to pursue an interest in it. White places the
problems with which Heidegger is dealing in the context of issues
in contemporary Anglo-American philosophy, in order to better
locate him for the more mainstream audience. The language and
approach of the book is able to accommodate the novice but also
offers much food for thought for the Heidegger scholar.
The New York Times have praised Dave Chappelle as "an American folk
hero" for his ability to communicate across lines of race, class,
and culture at a time when Americans are more polarized than they
have ever been. Dave Chappelle and Philosophy brings together
twenty-five chapters by philosophers of diverse backgrounds and
varying points of view, looking closely at the hilarious, annoying,
exhilarating, upsetting, and thought-provoking aspects of
Chappelle's wonderfully rich output. This volume of the Series
serves as an invitation to think about some of the most urgent
moral and political questions of our time.
Charlie Rose has called Louis C.K. "the philosopher-king of
comedy," and many have detected philosophical profundity in his
material. Twenty-five philosophers examine the wisdom of Louis C.K.
from a variety of philosophical perspectives. The chapters draw
upon C.K.'s standup comedy, the show Louie, and C.K.'s other
writings. One writer looks at the different meanings of C.K.'s
statement, "You're gonna be dead way longer than you were alive."
One chapter shows the affinity of C.K.'s "sick of living this
bullshit life" with Kierkegaard's "sickness unto death." Another
pursues Louis's thought that we may by our lack of moral concern
"live a really evil life without thinking about it." C.K.'s
insistence that "things that are not can't be" points to the
philosophical problem of nothingness in relation to being. His
religion is "apathetic agnostic," conveyed in his thought
experiment that God began work in 1982. Louis's argument that you
can have the kind of body you want if you make yourself want a
disgusting, shitty body, is the Stoic ethics of Epictetus. And, as
C.K. has shown in so many ways, the fact that we're soon going to
die has its funny side.
In a promotional video for the eighth season of HBO's Curb Your
Enthusiasm, Larry David appears as Godzilla, walking through the
streets of New York City, terrorizing everyone who sees him. People
scream and run for their lives. Larry, meanwhile, has a quizzical
look on his face and asks, "What, are you people nuts?" What makes
Larry a monster, and why doesn't he know that he's a monster? Curb
Your Enthusiasm and Philosophy discusses several answers to these
questions. This book revolves around Curb-Larry, the character that
the real Larry David plays on HBO's popular television series: his
outlook on life, his unusual ways of interacting with people, his
inability or unwillingness to conform to the world. Many of the
chapters discuss ethical and existential issues, such as whether
Larry is a "bad apple." Larry doesn't ask questions about free
will, or wonder whether the world outside our minds really exists
because he's more like Socrates than Descartes. He tells bitter
truths about how we live our lives. There's something heroic about
Larry's independence from social conventions, and something tragic
about his tendency to hurt people with his frankness. It's hard not
to ask, should we curb our enthusiasm?
Phenomenology, the philosophical method that seeks to uncover the
taken-for-granted presuppositions, habits, and norms that structure
everyday experience, is increasingly framed by ethical and
political concerns. Critical phenomenology foregrounds experiences
of marginalization, oppression, and power in order to identify and
transform common experiences of injustice that render "the
familiar" a site of oppression for many. In 50 Concepts for a
Critical Phenomenology, leading scholars present fresh readings of
classic phenomenological topics and introduce newer concepts
developed by feminist theorists, critical race theorists,
disability theorists, and queer and trans theorists that capture
aspects of lived experience that have traditionally been neglected.
By centering historically marginalized perspectives, the chapters
in this book breathe new life into the phenomenological tradition
and reveal its ethical, social, and political promise. The volume
will be an invaluable resource for teaching and research in
continental philosophy; feminist, gender, and sexuality studies;
critical race theory; disability studies; cultural studies; and
critical theory more generally.
Phenomenology, the philosophical method that seeks to uncover the
taken-for-granted presuppositions, habits, and norms that structure
everyday experience, is increasingly framed by ethical and
political concerns. Critical phenomenology foregrounds experiences
of marginalization, oppression, and power in order to identify and
transform common experiences of injustice that render "the
familiar" a site of oppression for many. In 50 Concepts for a
Critical Phenomenology, leading scholars present fresh readings of
classic phenomenological topics and introduce newer concepts
developed by feminist theorists, critical race theorists,
disability theorists, and queer and trans theorists that capture
aspects of lived experience that have traditionally been neglected.
By centering historically marginalized perspectives, the chapters
in this book breathe new life into the phenomenological tradition
and reveal its ethical, social, and political promise. The volume
will be an invaluable resource for teaching and research in
continental philosophy; feminist, gender, and sexuality studies;
critical race theory; disability studies; cultural studies; and
critical theory more generally.
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