Critique has been a central theme in the German philosophical tradition since the eighteenth century. The main goal of this book is to provide a history of this concept from its Kantian inception to contemporary critical theory. Focusing on both canonical and previously overlooked texts and thinkers, the contributors bring to light alternative conceptions of critique within nineteenth- and twentieth-century German philosophy, which have profound implications for contemporary philosophy. By offering a critical revision of the history of modern European philosophy, (...) this book raises new questions about what it means for philosophy to be “critical” today. (shrink)

This article argues that Agamben’s conception of fiction is crucial for understanding his recent works. I suggest that the key to understanding Agamben conception of fiction is to be found in a few curious remarks at the end of Language and Death. These remarks explain why the distinctions between life and death, animal life and human life, bare life and political forms of life, the outlaw and the sovereign, and the norm and the exception that continue to preoccupy Agamben are (...) all fictions. After considering Agamben’s account of these fictions and their relation to the relevant passage in Language and Death, the article explores the ways Agamben thinks the fictions that govern human action and social life might be unworked. (shrink)

Drawing from ancient, medieval, modern, and contemporary sources, this textbook offers a comprehensive and systematic historical overview of aesthetic theory.

In this paper, I argue that Jacques Rancière does not propose a purely sensible conception of the aesthetic in his recent writings on art. Unlike many contemporary philosophies of art, Rancière’s aesthetics retains an important cognitive dimension. Here, I bring this aspect of Rancière’s aesthetics into view by comparing the conception of intelligence found in his earlier works with his more recent writings on art, showing that intelligence and sense are distributed in the same ways. The distinction between them is, (...) moreover, governed by the same politics. Rancière’s analysis of the sensible and the intellectual breaks down the distinction between them and establishes their equality. (shrink)

Book Reviews Colin McQuillan, Kantian Review, FirstView Article.