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The first posthumous collection from the writings of Stanley
Cavell, shedding new light on the distinctive vision and
intellectual trajectory of an influential American philosopher. For
Stanley Cavell, philosophy was a matter of responding to the voices
of others. Throughout his career, he articulated the belief that
words spring to life in concrete circumstances of speech: the
significance and power of language depend on the occasions that
elicit it. When Cavell died in 2018, he left behind some of his own
most powerful language-a plan for a book collecting numerous
unpublished essays and lectures, as well as papers printed in niche
journals. Here and There presents this manuscript, with
thematically relevant additions, for the first time. These
writings, composed between the 1980s and the 2000s, reflect
Cavell's expansive interests and distinctive philosophical method.
The collection traverses all the major themes of his immense body
of work: modernity, psychoanalysis, the human voice, moral
perfectionism, tragedy, skepticism. Cavell's rich and cohesive
philosophical vision unites his wide-ranging engagement with poets,
critics, psychoanalysts, social scientists, and fellow
philosophers. In Here and There, readers will find dialogues with
Shakespeare, Thoreau, Wittgenstein, Freud, Heidegger, Walter
Benjamin, Wallace Stevens, Veena Das, and Peter Kivy, among others.
One of the collection's most striking features is an ensemble of
five pieces on music, constituting Cavell's first discussion of the
subject since the mid-1960s. Edited by philosophers who have been
invested in Cavell's work for decades, Here and There not only
gathers the strands of a writing life but also maps its author's
intellectual journeys. In these works, Cavell models what it looks
like to examine seriously one's own passions and to forge new
communities through unexpected conversations.
This volume examines an often taken for granted concept-that of the
concept itself. How do we picture what concepts are, what they do,
how they arise in the course of everyday life? Challenging
conventional approaches that treat concepts as mere tools at our
disposal for analysis, or as straightforwardly equivalent to signs
to be deciphered, the anthropologists and philosophers in this
volume turn instead to the ways concepts are already intrinsically
embedded in our forms of life and how they constitute the very
substrate of our existence as humans who lead lives in language.
Attending to our ordinary lives with concepts requires not an
ascent from the rough ground of reality into the skies of theory,
but rather acceptance of the fact that thinking is congenital to
living with and through concepts. The volume offers a critical and
timely intervention into both contemporary philosophy and
anthropological theory by unsettling the distinction between
thought and reality that continues to be too often assumed and
showing how the supposed need to grasp reality may be replaced by
an acknowledgement that we are in its grip. Contributors: Jocelyn
Benoist, Andrew Brandel, Michael Cordey, Veena Das, Rasmus Dyring
and Thomas Schwarz Wentzer, Michael D. Jackson, Michael Lambek,
Sandra Laugier, Marco Motta, Michael J. Puett, and Lotte Buch Segal
Now in paperback, Sandra Laugier's reconsideration of analytic
philosophy and ordinary language. Sandra Laugier has long been a
key liaison between American and European philosophical thought,
responsible for bringing American philosophers such as Ralph Waldo
Emerson, Henry David Thoreau, and Stanley Cavell to French
readers—but until now her books have never been published in
English. Why We Need Ordinary Language Philosophy rights that wrong
with a topic perfect for English-language readers: the idea of
analytic philosophy. Â Focused on clarity and logical
argument, analytic philosophy has dominated the discipline in the
United States, Australia, and Britain over the past one hundred
years, and it is often seen as a unified, coherent, and inevitable
advancement. Laugier questions this assumption, rethinking the very
grounds that drove analytic philosophy to develop and uncovering
its inherent tensions and confusions. Drawing on J. L. Austin and
the later works of Ludwig Wittgenstein, she argues for the solution
provided by ordinary language philosophy—a philosophy that trusts
and utilizes the everyday use of language and the clarity of
meaning it provides—and in doing so offers a major contribution
to the philosophy of language and twentieth- and
twenty-first-century philosophy as a whole.
This collection of new work on the philosophical importance of
television starts from a model for reading films proposed by
Stanley Cavell, whereby film in its entirety—actors and
production included—brings its own intelligence to its
realization. In turn, this intelligence educates us as viewers,
leading us to recognize and appreciate our individual cinephilic
tastes, and to know ourselves and each other better. This reading
is even more valid for TV series. Yet, in spite of the
progress of film-philosophy, there has been a paucity of concurrent
analysis of the ethical stakes, the modes of expressiveness, and
the moral education involved in television series. Perhaps most
conspicuously, there has been a lack of focus on the experience of
the viewer. Cavell highlighted popular cinema's capacity to
create a common culture for millions. This power has become
dispersed across other bodies of work and practices, most notably
TV series, which have largely appropriated the responsibility of
widening the perspectives of their publics, a role once associated
with the silver screen. Just as Cavell's reading of films involved
moral perfectionism in its intent, this project is also
perfectionist, extending a similar aesthetic and ethical method to
readings of the small screen. Because TV series are works that are
public and thus shared, and often global in reach, they fulfil an
educational role—whether intended or not—and one that enables
viewers to anchor and appreciate the value of their everyday
experiences. Contributions from: William Rothman, Martin Shuster,
Elisabeth Bronfen, Hugo Clémot, David LaRocca, Jeroen Gerrits,
Stephen Mulhall, Michelle Devereaux, Thibaut de Saint-Maurice, Hent
de Vries, Catherine Wheatley, Byron Davies, Sandra Laugier, Paul
Standish, Robert Sinnerbrink.
TV-Philosophy in Action is inspired by philosopher and
series-devotee Sandra Laugier’s monthly columns published in the
French journal Libération. It is her contribution to the
collective reflection on TV series produced by critics, theorists,
and the vast mass of individual watchers who evaluate and discuss
these programmes every day. The book brings together a selection of
articles from Libération, as well as longer pieces, to
demonstrate ‘TV-Philosophy in action’: Laugier’s response as
a philosopher-viewer to a range of particularly salient TV shows
from the last 20 years, and their relationship to social and
political issues of our times. Arranged under a number of important
themes—relating to politics, identity, and the stories we tell
ourselves about our world—the book shows how TV series provide a
rich resource for thinking about our lives, and places them
centre-stage as works of art, and of thought, in their own right.
This volume examines an often taken for granted concept-that of the
concept itself. How do we picture what concepts are, what they do,
how they arise in the course of everyday life? Challenging
conventional approaches that treat concepts as mere tools at our
disposal for analysis, or as straightforwardly equivalent to signs
to be deciphered, the anthropologists and philosophers in this
volume turn instead to the ways concepts are already intrinsically
embedded in our forms of life and how they constitute the very
substrate of our existence as humans who lead lives in language.
Attending to our ordinary lives with concepts requires not an
ascent from the rough ground of reality into the skies of theory,
but rather acceptance of the fact that thinking is congenital to
living with and through concepts. The volume offers a critical and
timely intervention into both contemporary philosophy and
anthropological theory by unsettling the distinction between
thought and reality that continues to be too often assumed and
showing how the supposed need to grasp reality may be replaced by
an acknowledgement that we are in its grip. Contributors: Jocelyn
Benoist, Andrew Brandel, Michael Cordey, Veena Das, Rasmus Dyring
and Thomas Schwarz Wentzer, Michael D. Jackson, Michael Lambek,
Sandra Laugier, Marco Motta, Michael J. Puett, and Lotte Buch Segal
This is the first book to explore the hold of TV series on our
lives from a philosophical and ethical perspective. Sandra Laugier
argues that this vital and ubiquitous expression of popular culture
throughout the world is transformative in its effects on the
activity of philosophy in everyday life. Drawing on Stanley
Cavell’s work on film and ordinary experience, Laugier contends
that we are deeply affected by the formative role played by the TV
series we watch, and by the ways they become interconnected with
our daily lives. The philosophical thinking embodied in series
empowers individuals in their capacity to experience,
understand and appropriate elements of the world, and to educate
themselves. Through our relationships with TV series, we develop
our own tastes and competences, which are constitutive of our
distinct experience of life. ‘Series-philosophy’ is thus a
democratizing force. It also offers us a new ethics, for morality
can be found not in general rules and abstract principles but in
the narrative texture of characters in everyday situations facing
particular ethical problems, and with whom we form attachments that
result in our moral education—in sometimes surprising ways.
Sandra Laugier has long been a key liaison between American and
European philosophical thought, responsible for bringing American
philosophers such as Ralph Waldo Emerson, Henry David Thoreau, and
Stanley Cavell to French readers - but until now her books have
never been published in English. "Why We Need Ordinary Language
Philosophy" rights that wrong with a topic perfect for
English-language readers: the idea of analytic philosophy. Focused
on clarity and logical argument, analytic philosophy has dominated
the discipline in the United States, Australia, and Britain over
the past one hundred years, and it is often seen as a unified,
coherent, and inevitable advancement. Laugier questions this
assumption, rethinking the very grounds that drove analytic
philosophy to develop and uncovering its inherent tensions and
confusions. Drawing on J. L. Austin and the later works of Ludwig
Wittgenstein, she argues for the solution provided by ordinary
language philosophy - a philosophy that trusts and utilizes the
everyday use of language and the clarity of meaning it provides -
and in doing so offers a major contribution to the philosophy of
language and twentieth- and twenty-first-century philosophy as a
whole.
In 1969 Stanley Cavell's Must We Mean What We Say? revolutionized
philosophy of ordinary language, aesthetics, ethics, tragedy,
literature, music, art criticism, and modernism. This volume of new
essays offers a multi-faceted exploration of Cavell's first and
most important book, fifty years after its publication. The key
subjects which animate Cavell's book are explored in detail:
ordinary language, aesthetics, modernism, skepticism, forms of
life, philosophy and literature, tragedy and the self, the
questions of voice and audience, jazz and sound, Wittgenstein,
Austin, Beckett, Kierkegaard, Shakespeare. The essays make Cavell's
complex style and sometimes difficult thought accessible to a new
generation of students and scholars. They offer a way into Cavell's
unique philosophical voice, conveying its seminal importance as an
intellectual intervention in American thought and culture, and
showing how its philosophical radicality remains of lasting
significance for contemporary philosophy, American philosophy,
literary studies, and cultural studies.
Wittgenstein est un philosophe du langage, de l'esprit, et en
particulier un philosophe de la subjectivite; pas seulement de la
grammaire de la premiere personne, ou de la logique du scepticisme,
mais de la subjectivite comme exprimee dans le langage, comme
articulation du dedans et du dehors: comme voix humaine. Le mythe
de l'interiorite se revele, dans cette approche, comme un mythe de
l'inexpressivite: on prefere un prive inaccessible, muet, a la
realite (corporelle) et a la fatalite du vouloir-dire. C'est bien
le realisme ( la chose la plus difficile, dit Wittgenstein) qu'on
decouvre alors au bout du scepticisme.
Ludwig Wittgenstein (1889-1951) est desormais reconnu pour l'un des
plus grands philosophes du XXe siecle; il reste cependant a part.
Philosophe phare de la philosophie analytique naissante, il ne
cadre pas avec elle, ou ce qu'elle est devenue. C'est evidemment un
philosophe, mais il fait une critique de la philosophie. Il parait
ne faire que detruire tout ce qui est grand et important (... en ne
laissant que des debris et des gravats.) (Recherches
Philosophiques, 118). Mais c'est pour detruire ou renverser notre
idee de ce qui est grand et important, nous ramener a la vie et au
langage ordinaires.
P.F. Strawson est un des philosophes les plus importants de la
seconde moitie du XXe siecle. Son oeuvre a contribue a imprimer a
la philosophie analytique un certain nombre des tournants decisifs
qui l'ont conduite a ses orientations actuelles: de la philosophie
du langage a la philosophie de l'esprit et a la metaphysique.
Partant de la philosophie du langage ordinaire, Strawson en a
interroge les presuppositions ontologiques, deplacant son interet
vers une reflexion de type categorial, sur la pensee et sur le
monde, qu'il a nommee metaphysique descriptive - presentee,
notamment, dans Les individus (1959). Le present recueil explore
les principaux aspects de ce projet philosophique original, et
essaie de le situer au sein de la discussion contemporaine.
Depuis pres de quatre-vingt-dix ans le Tractatus continue, avec sa
reputation de texte cryptique, a defier les philosophes, suscitant
toujours de nouvelles lectures. A force de commentaires, il a
peut-etre perdu en mystere mais gagne en clarte: beaucoup de
questions sont a present mises a plat, contextualisees, mieux
comprises. Nous avons cherche a faire le point sur certaines
questions-cles sans essayer de trancher entre les grandes
interpretations qui ont ponctue l'histoire de l'exegese du Traite,
depuis la lecture en termes d' idealisme linguistique des annees
1950 jusqu'a la lecture plus recente - et plus vivante - en termes
d' esprit realiste de Cora Diamond. Mieux elucide, voire
demystifie, le Tractatus nous fait, encore et toujours, en revenir
au texte, a sa lettre, et a son esprit car, en un sens, le texte,
dans sa brievete, en dit toujours plus, meme si parfois on peut
avoir l'impression que tout a ete dit.
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