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Can we say that metaphysics is over? That we live, as
post-phenomenology claims, after "end of metaphysics"? Through a
close reading of Levinas's masterpiece Totality and Infinity, Raoul
Moati shows that things are much more complicated. Totality and
Infinity proposes not so much an alternative to Heidegger's
ontology as a deeper elucidation of the meaning of "being" beyond
Heidegger's fundamental ontology. The metaphor of the night becomes
crucial in order to explore a nocturnal face of the events of being
beyond their ontological reduction to the understanding of being.
The deployment of being beyond its intentional or ontological
reduction coincides with what Levinas calls "nocturnal events."
Insofar as the light of understanding hides them, it is only
through deformalizing the traditional phenomenological approach to
phenomena that Levinas leads us to their exploration and their
systematic and mutual implications. Following Levinas's account of
these "nocturnal events," Moati elaborates the possibility of what
he calls a "metaphysics of society" that cannot be integrated into
the deconstructive grasp of the "metaphysics of presence."
Ultimately, Levinas and the Night of Being opens the possibility of
a revival of metaphysics after the "end of metaphysics".
Can we say that metaphysics is over? That we live, as
post-phenomenology claims, after "end of metaphysics"? Through a
close reading of Levinas's masterpiece Totality and Infinity, Raoul
Moati shows that things are much more complicated. Totality and
Infinity proposes not so much an alternative to Heidegger's
ontology as a deeper elucidation of the meaning of "being" beyond
Heidegger's fundamental ontology. The metaphor of the night becomes
crucial in order to explore a nocturnal face of the events of being
beyond their ontological reduction to the understanding of being.
The deployment of being beyond its intentional or ontological
reduction coincides with what Levinas calls "nocturnal events."
Insofar as the light of understanding hides them, it is only
through deformalizing the traditional phenomenological approach to
phenomena that Levinas leads us to their exploration and their
systematic and mutual implications. Following Levinas's account of
these "nocturnal events," Moati elaborates the possibility of what
he calls a "metaphysics of society" that cannot be integrated into
the deconstructive grasp of the "metaphysics of presence."
Ultimately, Levinas and the Night of Being opens the possibility of
a revival of metaphysics after the "end of metaphysics".
Raoul Moati intervenes in the critical debate that divided two
prominent philosophers in the mid-twentieth century. In the 1950s,
the British philosopher J. L. Austin advanced a theory of speech
acts, or the "performative," that Jacques Derrida and John R.
Searle interpreted in fundamentally different ways. Their
disagreement centered on the issue of intentionality, which Derrida
understood phenomenologically and Searle read pragmatically. The
controversy had profound implications for the development of
contemporary philosophy, which, Moati argues, can profit greatly by
returning to this classic debate. In this book, Moati
systematically replays the historical encounter between Austin,
Derrida, and Searle and the disruption that caused the lasting
break between Anglo-American language philosophy and continental
traditions of phenomenology and its deconstruction. The key issue,
Moati argues, is not whether "intentionality," a concept derived
from Husserl's phenomenology, can or cannot be linked to Austin's
speech-acts as defined in his groundbreaking How to Do Things with
Words, but rather the emphasis Searle placed on the performativity
and determined pragmatic values of Austin's speech-acts, whereas
Derrida insisted on the trace of writing behind every act of speech
and the iterability of signs in different contexts.
Raoul Moati intervenes in the critical debate that divided two
prominent philosophers in the mid-twentieth century. In the 1950s,
the British philosopher J. L. Austin advanced a theory of speech
acts, or the "performative," that Jacques Derrida and John R.
Searle interpreted in fundamentally different ways. Their
disagreement centered on the issue of intentionality, which Derrida
understood phenomenologically and Searle read pragmatically. The
controversy had profound implications for the development of
contemporary philosophy, which, Moati argues, can profit greatly by
returning to this classic debate. In this book, Moati
systematically replays the historical encounter between Austin,
Derrida, and Searle and the disruption that caused the lasting
break between Anglo-American language philosophy and continental
traditions of phenomenology and its deconstruction. The key issue,
Moati argues, is not whether "intentionality," a concept derived
from Husserl's phenomenology, can or cannot be linked to Austin's
speech-acts as defined in his groundbreaking How to Do Things with
Words, but rather the emphasis Searle placed on the performativity
and determined pragmatic values of Austin's speech-acts, whereas
Derrida insisted on the trace of writing behind every act of speech
and the iterability of signs in different contexts.
Ever since Plato’s Socrates exiled the poets from the ideal city
in The Republic, Western thought has insisted on a strict
demarcation between philosophy and poetry. Yet might their
long-standing quarrel hide deeper affinities? This book explores
the distinctive ways in which twentieth-century and contemporary
continental thinkers have engaged with poetry and its contribution
to philosophical meaning making, challenging us to rethink how
philosophy has been changed through its encounters with poetry. In
wide-ranging reflections on thinkers such as Heidegger, Gadamer,
Arendt, Lacan, Merleau-Ponty, Deleuze, Irigaray, Badiou, Kristeva,
and Agamben, among others, distinguished contributors consider how
different philosophers encountered the force and intensity of
poetry and the negotiations that took place as they sought
resolutions of the quarrel. Instead of a clash between competing
worldviews, they figured the relationship between philosophy and
poetry as one of productive mutuality, leading toward new modes of
thinking and understanding. Spanning a range of issues with nuance
and rigor, this compelling and comprehensive book opens new
possibilities for philosophical poetry and the poetics of
philosophy.
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