Nach Euklid: Raumgeschichten in Philosophie, Wissenschaft und Literatur der Moderne. Dieser Band rekonstruiert Raumentwürfe aus der Philosophie Husserls und Cassirers, der Gestaltpsychologie, der Kunstgeschichte Riegls und Einsteins, schließlich Rilkes und Musils literarische Räume. Um 1900 verliert die Geometrie ihre Anschaulichkeit: Mehrdimensionale und nicht-euklidische Räume lassen sich nicht mehr vor Augen führen. Welchen Effekt hat dieser epistemologische Bruch auf jene Disziplinen, für die bis dahin Euklids Geometrie als Modell eines exakten und zugleich anschaulichen Wissens galt? Wie verändern sich die Raumkonzepte in (...) Philosophie, Wissenschaft und Literatur, wenn sich ihre Weltbilder nicht mehr in einem dreidimensionalen, kartesischen Gehäuse unterbringen lassen? (shrink)
The similarities between madness and modernism are striking: defiance of convention, nihilism, extreme relativism, distortions of time, strange transformations of self, and much more. In this revised edition of a now classic work, Louis Sass, a clinical psychologist, offers a radically new vision of schizophrenia, comparing it with the works of such artists and writers as Kafka, Beckett, and Duchamp, and considering the ideas of philosophers including Nietzsche, Heidegger, Foucault, and Derrida. Here is a highly original portrait of the world (...) of insanity, along with a provocative commentary on modernist and postmodernist culture. (shrink)
Can subjective taste regulate social norms or political practices? This book argues that from the late seventeenth century to the present national cultures have sought to regulate the democratic subject through the academic form of arguments about the proper relations of aesthetics to ethics and politics. In so doing it offers a radical reconsideration of the history of modernity, tracing the emergence of criticism as a socio-cultural practice across all the major European nations, and drawing on an extensive range of (...) European literature and philosophy. (shrink)
While individuals presented in central texts of the period are indeed often alone or separated from others, Yousef regards this isolation as a problem the texts attempt to illuminate, rather than a condition they construct as normative or ...
Ausgehend von den Grundpositionen der antiken Stoa erschließen die beiden interdisziplinär angelegten Sammelbände erstmals historisch und systematisch die außergewöhnlich breite Wirkungsgeschichte dieser philosophischen Schule. Sie reicht von der Spätantike über Renaissance und Humanismus bis in die Gegenwart. Die stoische Tradition prägte nicht nur Philosophie, Literatur und Politik, sondern wirkte auch auf Theologie, Kunst, Recht, Ökonomie, Psychologie und Medizin. Dabei stand das Programm ethischer Lebensorientierung im Mittelpunkt. Dem einleitenden Gesamtüberblick folgen 42 Abhandlungen, die zentrale Themen des Stoizismus und ihre Transformationen untersuchen: (...) u.a. bei Petrarca, Alberti, Erasmus, Montaigne, Melanchthon, Lipsius, Rubens, Monteverdi; Shakespeare, Opitz, Gryphius, Fleming, Wieland, Goethe, Schiller, Hölderlin, Kleist, Čechov, Pessoa, Grass, Houellebecq; Pascal, Spinoza, Rousseau, Kant, Schopenhauer und Nietzsche. Platz 5 der Sachbuch-Bestenliste des Monats März 2009 der Süddeutschen Zeitung und des NDR. (shrink)
This book presents an alternative view of cosmopolitanism, citizenship and modernity in early 20th-century India through the multiple lenses of mysticism, travel, friendship, art, and politics.It makes a key intervention in the understanding of cosmopolitan modernity based on the lives and experiences of Rabindranath Tagore, Ananda Coomaraswamy, Sri Aurobindo, Mirra Alfassa, James Cousins, Paul Richard, Dilip Kumar Roy, and Taraknath Das. Using archival texts and photographs, Mohanty interrogates the ideas of tradition and modernity, the local and the global, and Self (...) and the world as integral to the conception of a cosmopolitan world order. The volume will interest scholars and students of modern Indian history, comparative literature, cultural studies, Indian philosophy, and South Asian studies and the general reader. (shrink)
Part of the greatness of great literature consists in the profound, philosophic ideas the works contain. These ideas may not be unknown to philosophy but, when rendered in literary form, they gain an aesthetic force often lacking in the philosophic treatise with its careful train of reasoning.In this insightful study, Burton Porter explores the philosophic content of some outstanding literary works, analyzing and evaluating the ideas that drive the narrative.Porter first examines the concept of free will and determinism in (...) Melville's Moby Dick, placing the quest for the white whale within the context of foreordination, hubris, prophecy, and defiance of divine power. Connections are also drawn to Euripides' Medea and Shakespeare's King Lear as well as the Old Testament.The good and the right are traced in Anouilh's Antigone and Tolstoy's Anna Karenina, showing the philosophic antagonisms in the literature and in the conflicted minds of the authors.Voltaire' Candide and Dostoevsky's The Brothers Karamazov are then explored insofar as they express the problem of evil--the tension between human suffering on earth and belief in a benevolent, wise, almighty God.Finally, the nature of the self is investigated in Rilke's The Notebooks of Malte Laurids Brigge and Kafka's The Metamorphosis, focusing on identity and the mind-body problem.Porter makes philosophy come alive by showing its expression in art and revealing the depth of ideas that make literature compelling.Burton Porter (Springfield, MA) is currently professor of philosophy at Western New England College and a visiting professor of philosophy at Mt. Holyoke College. He is the author or editor of numerous books including Philosophy Through Fiction and Film, The Voice of Reason, and Reasons For Living. (shrink)
"Draws on philosophical and novelistic texts from the Western European and Russian canons to explore a crucial moment in the epistemological history of narrative and present a nonreductive way of conjugating the histories of philosophy and ...
This book discusses the elusive centrality of silence in modern literature and philosophy, focusing on the writing and theory of Jean-Luc Nancy and Roland Barthes, the prose of Samuel Beckett, and the poetry of Wallace Stevens. It suggests that silence is best understood according to two categories: apophasis and reticence. Apophasis is associated with theology, and relates to a silence of ineffability and transcendence; reticence is associated with phenomenology, and relates to a silence of listenership and speechlessness. In a (...) series of diverse though interrelated readings, the study examines figures of broken silence and silent voice in the prose of Samuel Beckett, the notion of shared silence in Jean-Luc Nancy and Roland Barthes, and ways in which the poetry of Wallace Stevens mounts lyrical negotiations with forms of unsayability and speechlessness. (shrink)
How does literature illuminate the way we live? Maurice Natanson, a prominent champion of phenomenology, draws upon this method's unique power to show how fiction can highlight aspects of experience that are normally left unexamined. By exploring the structure of the everyday world, Natanson reveals the "uncanny" that lies at the core of the ordinary. Phenomenology--which involves the questioning of that which we usually take for granted--is for Natanson the essence of philosophy. Drawing upon his philosophical predecessors Edmund Husserl, (...) Alfred Schutz, and Jean-Paul Sartre, Natanson paves his own way with stories and examples that themselves bear witness to how phenomenology occurs in literature. In considering such works as Samuel Beckett's Waiting for Godot, Thomas Mann's The Magic Mountain, and Franz Kafka's The Metamorphosis, Natanson shows how literature opens us to the domain of possibility and how metaphor offers philosophical power when we think about freedom and change. This book, written by one of the twentieth century's leading phenomenologists, will interest students in philosophy and in literature. They will value the work particularly for its clarification of concepts and terms that frequently emerge in the contemporary intellectual climate. (shrink)
Discussing the issues of “Asia,” Takeuchi Yoshimi’s discourse of “Overcoming Modernity” has received broad attention among the international community of scholars. Commentators try to identify the ideological elements of this discourse that, as they hope, could help to solve post-modern problems. After analysing Takeuchi’s understanding of the war and its context, this paper shows that his discourse of “overcoming modernity” has an anti-historical tendency, which stems from the ideological ambiguity of his attitude towards the question of who was responsible for (...) the war. (shrink)
Examining the literature of slavery and race before the Civil War, Maurice Lee demonstrates for the first time exactly how the slavery crisis became a crisis of philosophy that exposed the breakdown of national consensus and the limits of rational authority. Poe, Stowe, Douglass, Melville, and Emerson were among the antebellum authors who tried - and failed - to find rational solutions to the slavery conflict. Unable to mediate the slavery controversy as the nation moved toward war, their writings (...) form an uneasy transition between the confident rationalism of the American Enlightenment and the more skeptical thought of the pragmatists. Lee draws on antebellum moral philosophy, political theory, and metaphysics, bringing a fresh perspective to the literature of slavery - one that synthesizes cultural studies and intellectual history to argue that romantic, sentimental, and black Atlantic writers all struggled with modernity when facing the slavery crisis. (shrink)
Being in Time is a provocative and accessible essay on the fragmentation of the self as explored in philosophy and literature. This original study is unique in its focus on the literary aspects of philosophical writing and their interactions with philosophical content. It explores the emotional aspects of the human experience of time commonly neglected in philosophical investigation by looking at how narrative creates and treats the experience of the self as fragmented and the past as "lost." Genevieve Lloyd (...) demonstrates the continuities and the contrasts between modern philosophic discussions of the instability of the knowing subject, treatments of the fragmentation of the self in the modern novel, and older philosophical discussions of the unity of consciousness. Combining theoretical discussion with human experience, Being in Time will be important reading to anyone interested in the relationship between philosophy and literature, as well as to more general audience of readers who share Augustine's experience of time as making him a "problem to himself.". (shrink)
This is a philosophical review of the exhibition dedicated to Literature – Art titled Mukhaputa (Cover page) held on occasion of the Manipal International Literature and Arts Platform 2017 in Manipal, India. The curatorial strategy of the exhibition explores the intersectional relationships between literature and visual arts at large. The context of this critical review is the recent past of modern literature journals in print that encouraged artists and illustrators to converse with literature and in (...) turn poets and authors to be artists in their own right. Through a reflection on the nature of new forms of art works submitted by various artists to the exhibition, the review situates new methods of interdisciplinary curating which is highly contingent and speculative. Curation, thus, demands a new reading in terms of its role in interdisciplinary creative practice. (shrink)
Introduction -- The muse of paralysis -- Horizon of conquest: Eugene Fromentin's Algerian narratives -- Slow progress: Jean Paulhan and Madagascar -- Frustration: Michel Leiris -- Atopia: Roland Barthes -- The wake of Ulysses.
The aim of this article is to discuss the reflection on the history of philosophy conceived as a cycle of enlightenments in the thought of Kazimierz Twardowski. In 1895 Twardowski adopts Franz Brentano’s model of the cyclical character of the history of philosophy. In the cycle of modern philosophy, the traditional Enlightenment period of the 18th century is shown critically as the one in which the original forces of the scientific revolution of the 17th century weakened, while the philosophy of (...) the beginning of modernity is to be seen as the proper Enlightenment. Critical reflections are crowned with a sharp critique of Immanuel Kant’s philosophy which is supposed to be responsible for a further weakening, or even degeneration, of 19th century philosophy. Twardowski when lecturing on the history of modern philosophy in Lvow in 1896–1923, softened the four-phase conception of the modern cycle as well as the key role played by Kant’s thought. But in 1904, in the context of the motto of the “return to Kant” and the formation of the Polish Philosophical Society, Twardowski delivered an important speech in which the figure of Kant was instrumentalized for the purposes of what we may call the third modern enlightenment, this time taking place in Polish philosophy. (shrink)
Although the works of the authors of the Golden Age of Latin Literature play an important formative role for Early Modern philosophers, their influence in Early Modern thought is, nowadays, rarely studied. Trying to bring this topic to light once again and following the seminal works of Kajanto (1979), Proietti (1985) and Akkerman (1985), I will target Spinoza’s Latin sources in order to analyze their place in his philosophy. On those grounds, I will offer an overview of the problems (...) of the reception of classical literature in Early Modernity and then dwell on the particular case of Ovid and Spinoza. The present paper will argue that although Spinoza’s references to Ovid fill a rhetorical purpose as suggested by the existing literature, these mentions have a prior philosophical motivation. That is, the references in the Ethics are not merely illustrative; instead, they indicate that Spinoza acknowledges Ovid’s beliefs about human experiences and deliberately elaborates on Ovid’s view to construct and defend his own theses. To this end, the paper will analyze some citations mapped by Proietti (1985) and add a new one in an attempt to enlarge the list of places and topics that merit further investigation. To conclude, I will point out how the references to Ovid are part of Spinoza’s own defense of the powers of imagination. (shrink)
The literature on race/racism and modern Euro-American philosophy obscures a category of continental African thinkers who not only embraced modernity and its core tenets but used them as the metric for judging their societies and self-making. Their embrace of modernity led them to share certain assumptions about their societies’ past like those that ground the racism of modern Euro-American philosophy. The literature has not attended to their ideas. The obscuring arises from racializing the discourse of philosophy and race/racism (...) within a black-white/white-nonwhite schema. We, instead, historicize the discourse and show how, in embracing modernity, Africans managed, simultaneously, to repudiate modern philosophy’s racism. African thinkers never saw modernity as white or quintessentially European: it is the latest iteration of the human march to a better life for the species; they historicized it. The paper concludes with an exegesis of one such thinker from nineteenth century West Africa, James Africanus Beale Horton. (shrink)
In Literature, Life, and Modernity Richard Eldridge focuses on the question of a reader's or a viewer's response to a literary or dramatic work in a specific historical epoch ("modernity"). That is, in contrast with many other philosophical approaches to literature, he avoids fixing attention on any putative doctrinal (moral or political or diagnostic) claims in a literary work. Thereby, and in many other admirable ways, he avoids the danger of treating literature as philosophy manqué, concedes the (...) distinctness of literary experience, and only then asks about the significance of this experience. (In this way his approach is reminiscent to some extent of Schiller's; not bad company to be keeping.) This all amounts to a philosophy of literature of sorts, but avoids a forced "philosophy in literature" or "literature as philosophy" treatment. There are themes and ideas at stake of course, but for distinct historical reasons, Eldridge also thinks of what he generally calls "modern" literature as characterized precisely by the absence of any thematic resolution, and so by a kind of play of possibilities, unsettledness, even homelessness. But, he argues, this is a play of ambiguity that. (shrink)
While there are interesting connections between literature and evil, there is as of yet no systematic collection of models of evil to study literature. This is problematic, since literature is among other things an evaluative discourse and the most basic evaluative category is the polarity of good versus evil. In addition, evil shows important affinities with basic narratological principles. To initiate a discussion of models of evil for the analysis of literature, this article organizes a dozen (...) models of evil into four groups. The first consists of a core model which coincides with basic narratological elements in character analysis and narrative tension. The second group contains two pre-modern models of evil, defilement and moral-natural evil. The third group takes its cue from personality theory and proposes the five-factor model of personality and an enriched “dark triad,” and, to balance description against narration, a model which categorizes kinds of murder. The last group organizes six models around the thematic opposition between nature and society, an opposition which forms the backbone of Western philosophy and narrative. To test their validity, the models are applied to a series of literary examples/characters, above all Grendel, Browning’s “My Last Duchess,” and Carol Oates’ short story “Heat.”. (shrink)
This volume brings together modernity as a Western project. From the early, via the classic and high to the late modern period, each chapter reveals a marked interdisciplinary approach to the various aspects of this century-old process.
“Any writer worth his salt knows that what cannot be spoken is ultimately the thing worth speaking about; yet most often this humbling awareness is unsaid or covered up. There are some who have made it their business, however, to court failure and acknowledge defeat, to explore the impasse of words before silence. William Franke has created an anthology of such explorations, undertaken in poetry and prose, that stretches from Plato to the present. Whether the subject of discourse is All (...) or Nothing does not matter: the struggle of speech to name the unnameable is the same. This ambitious two-volume undertaking demonstrates a preoccupation as old as Western civilization itself: the limits of language and the virtue of being at a loss for words. How long we have been raiding the Inarticulate!” —Peter S. Hawkins, Boston University “Developments in critical theory during the past two decades have led to renewed interest in negative theology. Books like _Languages of the Unsayable_, _Negation and Theology_, _Derrida and Negative Theology _, and _The Otherness of God _ have signaled the resurgence of this ancient tradition. William Franke’s distinctive contribution is to provide the background and texts from which these recent developments have emerged.” —Mark Taylor, Williams College Apophasis has become a major topic in the humanities, particularly in philosophy, religion, and literature. This monumental two-volume anthology gathers together most of the important historical works on apophaticism and illustrates the diverse trajectories of apophatic discourse in ancient, modern, and postmodern times. William Franke provides a major introductory essay on apophaticism at the beginning of each volume, and shorter introductions to each anthology selection. The second volume, _Modern and Contemporary Transformations_, contains texts by Hölderlin, Schelling, Kierkegaard, Dickinson, Rilke, Kafka, Rosenzweig, Wittgenstein, Heidegger, Weil, Schoenberg, Adorno, Beckett, Celan, Levinas, Derrida, Marion, and more. (shrink)
Three of the seven papers which comprise this volume are on philosophical subjects; the others are on literature and political science. The philosophical papers are historical rather than systematic, each covering the work of a single thinker. Bergman's Paper on Husserl and Rotenstreich's on Wittgenstein are noteworthy for their comprehensiveness.--V. C. C.
Emmanuel Levinas’s doubts about the ethical value of artistic beauty have been widely acknowledged by the vast majority of Levinas’s commentators. However, though it is true that in “Reality and Its Shadow” Levinas persistently rebukes artistic beauty for its nonethicality, it is undeniable that he at least upholds the value of artistic criticism and modern literature. In this article I intend to relate Levinas’s exploration of the possibility of spiritual–ethical teaching in literature to Immanuel Kant’s reflections on the (...) relation between the feeling of beauty, that of sublimity, and sensible feeling in his third Critique. This up-close comparative examination fosters understanding of Levinas’s religious and philosophical approach to the sublime elements in some literary works, especially those of Fyodor Dostoevsky. (shrink)
What is the moral, spiritual, and educative function of philosophy and literature in modern lives? Such a large question is rarely posed by philosophers or literary theorists these days, but one philosopher who has put it at the top of his agenda is Richard Rorty. His general answer is that both literature and philosophy serve distinct ends: the private end of personal fulfilment through the redescription of experiences and the possibility of self-creation, and the public end of expanded (...) horizons of moral imagination and spheres of solidarity. In what follows I will take a closer look at Rorty’s proposal. I begin by situating it as a contribution to philosophical discussions of the ‘problems of modernity’. Second, I draw attention to an important but sometimes neglected thought that underscores Rorty’s proposal: the alliance of philosophy and literature in making sense of modern lives. With this background in place, in the third section I consider the distinctive version of the private/public split that Rorty invokes, which can be regarded as his version of worldmaking in modernity. I argue that Rorty’s version of the distinction has more going for it than some critics have been prepared to grant, and that it at least provides a basis for further reflection on the important question it helps to answer. (shrink)
The volume describes a virtual tour of the cities in which Franz Brentano and his pupils worked and lived, with a reconstruction of the intellectual climate of their time. After the Introduction, the intellectual life of Wurzburg, Munich, Vienna, Prag, Lvov, Warsaw, Cambridge, Florence and Milan is presented and analyzed. The papers collected in this volume propose several answers to the following question: to what do we refer when we speak of Central European philosophy?. Interpretations of Central European philosophy have (...) developed in at least two broad directions. An interpretation fashionable during the 1970s lumps specific philosophical achievements, especially those of Mach and Wittgenstein, characterized by research into and development of new languages, of new philosophical, scientific and artistic grammars. In this situation, literature was seen as the exploration of meanings moving towards frontiers in which reality and possibility, science and metaphor, meet and merge. On the other hands, the theme of a Central European philosophy, connected with but independent of literature, has recently been given more thorough development. The two outstanding figures to have emerged from this inquiry are those of Bernard Bolzano and Franz Brentano. With reference to Brentano in particular, it is almost as if the collapse of the Empire also erased awareness of the common origin of many diverse components of Central European philosophical and scientific thought. The Polish logical school, logical neopositivism, phenomenology, the Prague school of linguistics, analytic philosophy, Gestalt psychology, the Vienna economics school - as well as a number of individual thinkers - are all movements and groups connected in some manner with Brentano's work and teaching. Although in some respects these are movements still at the centre of interest, the overall effect, the pattern of their common and unifying aspects have been neglected if they have not entirely disappeared. It seems that the unity of this philosophical tradition was lost with the end of the geographical and political unity of the Danubian empire and with the events that accompanied its downfall. After 1918 the centres of that tradition - Vienna, Prague, Lvov, Graz - belonged to different states, and its rich network of exchanges, contacts and relationships was dismantled forever. However, there still remained something of its philosophical style in each individual school; traits which enable us to speak, as the Authors have done in this volume, of Central European philosophy.". (shrink)
It is quite clear to me that there is nothing presently available to rival this book." —Wlad Godzich, University of Geneva "Hamacher's Premises is the heir and successor to the most important theoretical and critical work done in American ...
This book analyzes such symbolic designs of the modern troubled imagination as the conspiracy theory of society, deterministic concepts of identity and order, antisemitic obsessions, self-hatred, and the myth of the loss of roots. It offers, among other things, the unique East-Central European materials incorporated in a broad, imaginative synthesis and critique of contemporary social analysis.