scholarly journals Accepting the Exceptional?

2021 ◽  
Author(s):  
Jochem Zwier
Keyword(s):  
Philosophy Of Technology ◽  
The Other ◽  
Social Constructivist ◽  
Philosophical Tradition ◽  
Other Hand ◽  
The One ◽  
Constructivist Approaches

AbstractThis commentary attempts to contribute to a further elucidation of Dominic Smith’s call for a rehabilitation of the transcendental in philosophy of technology. On the one hand, it focuses on why such a rehabilitation is deemed necessary, particularly in light of Smith’s diagnosis of a contemporary tendency towards reification and presentism. Postphenomenology is discussed as a challenge and invitation to further clarify the stakes. On the other hand, this commentary inquires into how Smith envisages the achievement of a rehabilitation of the transcendental. Further attention is given to Smith’s idea of a renewed sense of the transcendental. Following his own cues and situating this renewal in the philosophical tradition, the question whether the involved philosophical praxis should be primarily understood as political is brought to the fore. In so doing, Smith’s reading and extension of Luciano Floridi’s attempts to move beyond Kant receive special attention, since the transcendental is here understood in terms of conditions of feasibility. The challenge put to Smith is to contrast this approach with social-constructivist approaches on the one hand, and Stiegler’s thought regarding technics and the transcendental on the other. Finally, Smith’s commitment to taking exception is analyzed to ask how and which logic is at play there.

scholarly journals PAKARTOJIMAS IR NIHILIZMAS

Problemos ◽  
2013 ◽  
Vol 84 ◽  
pp. 46-59
Author(s):  
Rita Šerpytytė
Keyword(s):  
Theoretical Models ◽  
The Other ◽  
Philosophical Tradition ◽  
Western Tradition ◽  
Other Hand ◽  
Text Fragment ◽  
Western Philosophical Tradition ◽  
Universal Structure ◽  
The One

Straipsnio tikslas yra atskleisti Vakarų filosofijos tradicijoje savitai įsitvirtinusios patyrimo struktūros, įvardijamos pakartojimu, nihilistinę prasmę. Šioje hermeneutinėje analizėje, viena vertus, re­miamasi tam tikra nihilizmo samprata, numatančia du nihilizmo teorinius modelius – nihilizmą, parem­tą Überwindung teorija, ir nihilizmą, paremtą différance idėja. Kita vertus, remiamasi tam tikru („onto-teologiniu“) pretekstu Vakarų mąstymo tradicijoje atpažįstant pakartojimo struktūrą – Pauliaus Laiško efeziečiams Ef. I, 10 teksto fragmentu, laikomu paradigmine pakartojimo struktūros išsklaida. Herme­neutinė analizė projektuojama į Kierkegaardo ir Agambeno filosofiją, atskirus jų mąstyme atpažįstamus pakartojimo invariantus atskleidžiant kaip minėto Pauliaus Laiško fragmento eksplozijos atvejus. Ke­liamas klausimas, kas yra pakartojimas, kur slypi jo negatyvumas ir kaip pasirodo jo nihilistinė prasmė? Kaip šioje negatyvumo ir nihilizmo atskleistyje „tarpininkauja“ différance? Straipsnyje parodoma, jog skirtis kaip neigimo judesys, atstovaujantis nihilistinei logikai, gali būti traktuojamas ir vien formaliai, ir realiai. Skirties kaip realaus neigimo traktavimas Kierkegaardo ir Agambeno mąstyme atitinka pačios patirties struktūros – pakartojimo – ontologinį (tikrovišką) įšaknytumą.Pagrindiniai žodžiai: pakartojimas, nihilizmas, différance, negatyvumas, laikasPakartojimas ir nihilizmasRita Šerpytytė   AbstractThe purpose of this article is to reveal the nihilistic sense of an experiential structure, which has been distinctively rooted in Western philosophical tradition. On the one hand, this hermeneutical analysis will be based on a certain conception of nihilism presupposing two theoretical models of nihilism – nihilism, which refers to the theory of Überwindung, and nihilism associated with the idea of différance. On the other hand, it builds upon a certain (the so-called “onto-theological”) pretext, which might be used for recognition of the structure of repetition in Western tradition of thinking, – i.e. the fragment of a text from St. Paul’s Letter to the Ephesians Eph. I, 10 – the paradigmatic passage proposing this universal structure of repetition. Focused both on philosophy of Kierkegaard and Agamben, hermeneutical analysis will aim to disclose the separate invariants of such repetition as cases of explosion of the mentioned text fragment. The question is raised – what is repetition? Where does its negativity lie? How does its nihilistic sense appear? How does the différance mediate in this process of revealing of negativity and nihilism? The article argues that difference, as a motion of negation representing nihilistic logic, can be treated both in merely formal and in a realistic way. The treating of différance as real denying in Kierkegaard’s and Agamben’s thinking corresponds to the ontological rootedness of the very structure of experience – repetition.Keywords: repetition, nihilism, différance, negativity, time

The Subversion of Plato's Quasi-Phenomenology and Mytho-Poetics in the Symposium

Janus Head ◽  
2009 ◽  
Vol 11 (1) ◽  
pp. 59-76
Author(s):  
Bert Olivier ◽  
Keyword(s):  
Jacques Lacan ◽  
Human Condition ◽  
The Other ◽  
Philosophical Tradition ◽  
The Unconscious ◽  
Other Hand ◽  
Significant Difference ◽  
The One

Is there a significant difference between Plato's texts and what is known as 'Platonism', that is, the philosophical tradition that claims Plato as its progenitor? Focusing on the Symposium, an attempt is made here to show that, far from merely fitting neatly into the categories of Platonism—with its neat distinction between the super-sensible and the sensible—Plato's own text is a complex, tension-filled terrain of countervailing forces. In the Symposium this tension obtains between the perceptive insights, on the one hand, into the nature of love and beauty, as well as the bond between them, and the metaphysical leap, on the other hand, from the experiential world to a supposedly accessible, but by definition super-sensible, experience-transcending realm. It is argued that, instead of being content with the philosophical illumination of the ambivalent human condition—something consummately achieved by mytho-poetic and quasi-phenomenohgical means—Plato turns to a putatively attainable, transcendent source of metaphysical reassurance which, moreover, displays all the trappings of an ideological construct. This is demonstrated by mapping Plato's lover's vision of 'absolute beauty' on to what Jacques Lacan has characterized as the unconscious structural quasi-condition of all religious and ideological illusion.

Nietzsche’s Therapy of Therapy

2017 ◽  
Vol 46 (1) ◽  
Author(s):  
Marta Faustino
Keyword(s):  
Western Culture ◽  
The Self ◽  
The Other ◽  
Philosophical Tradition ◽  
Other Hand ◽  
The One ◽  
Basic Features

AbstractThis paper examines Nietzsche’s relation to the therapeutic philosophical tradition paradigmatically represented by the Hellenistic schools. On the one hand, given his project of rehabilitating Western culture and his understanding of the philosopher as a “physician of culture”, Nietzsche seems also to hold a therapeutic understanding of philosophy; on the other hand, he is extremely critical of any (philosophical, moral or religious) attempt to heal mankind. This paper does not aim to solve this tension but rather characterizes Nietzsche’s endeavor in this respect as a therapy of therapy. Through analysis of a) the basic features of the Hellenistic conception of philosophy, b) Nietzsche’s development of the analogy of the “philosophical physician”, c) his diagnosis of culture, and d) his criticism of previous therapists, I show that Nietzsche can be formally included in this tradition of thought, even if this inclusion has implications for the tradition itself. As I suggest, given the self-referentiality of Nietzsche’s therapy, his inclusion in this tradition might in fact simultaneously entail its own self-suppression.

scholarly journals Stanislav Krakov: Phenomenology of the inner consciousness of combat

2014 ◽  
Vol 25 (3) ◽  
pp. 323-342
Author(s):  
Caslav Koprivica
Keyword(s):  
The Other ◽  
Philosophical Tradition ◽  
Philosophical Significance ◽  
Other Hand ◽  
The Aesthetic ◽  
The One

In this text, the work of Serbian writer Stanislav Krakov, between the two world wars, the famous, and later, due to ideological divisions, repressed and forgotten figure, is ovserverd through the lens of philosophy of existence and phenomenology. The ?philosophical? significance of Krakov?s autobiographical war prose, which in the aesthetic, especially formal-innovative aspect, represented the pinnacle of the genre of that time Serbian literature, is that it can be viewed as a first-class document of phenomenological introspection of a man in situation of mortal combat; and the ragne his prose of his prose is, in some respects, without exaggeration, comparable to war prose of Ernst J?nger. But besides his authentic documentality, Krakov?s writing is characterized by brilliant insights. So, on the one hand, Krakov can be viewed as a thinker of war and corporeality avant lettre, and, on the other hand, the interpretative contextualization of his prose within the aforementioned philosophical tradition helps us to better understand his literature.

scholarly journals The Phenomenon of Death and the Possibility of Immortality

Problemos ◽  
2021 ◽  
Vol 99 ◽  
Author(s):  
Erika Lujza Nagy
Keyword(s):  
The Other ◽  
Philosophical Tradition ◽  
Personal Perspective ◽  
Attitude To Death ◽  
Other Hand ◽  
The One ◽  
First Time ◽  
Material Form

This paper is about death and about immortality. It explores the experience and philosophical implications of death from different perspectives. Firstly, in the light of Mamardashvili’s philosophy, it deals with the interconnection and interdependence of death and thinking. Secondly, through Jankélévitch’s philosophy, it changes the perspective on the interdependence of death and thinking from the general to the personal perspective, when death becomes an intimate part of life. Further, thanks to Aries’ research, the paper introduces historical details about what people brooded over death and how they expressed their thoughts in more explicit way. This makes it possible to look at the mediology of death as a philosophy that leads to reflection and critique of our contemporary attitude to death. On the one hand, the mediology of death motivates us to think about death – in this way it follows the philosophical tradition, on the other hand, it attempts to convince us for the first time of the immortality that can happen only in material form – and it is its novelty.

scholarly journals ONTOLOGICAL AND CONTEXTUAL POSITION OF TIME: BETWEEN AEON AND RETARDATIONS OF NOTHING

2020 ◽  
pp. 128-138
Keyword(s):  
Phenomenological Analysis ◽  
The Other ◽  
Time Orientation ◽  
Being And Time ◽  
Philosophical Tradition ◽  
Other Hand ◽  
The Absolute ◽  
The One ◽  
Temporal Flow

Research on the negative foundations of time will not lose its relevance as long as the connection, stated by M. Heidegger in 1927, remains legitimate and systemically justified. Sein und Zeit do not look like the classical opposition of being and thinking, being and phenomenon, being and existence, which are shaped very antinomically according to the philosophical tradition. M. Heidegger’s “being and time”, in relation to which we are talking about the possibilities of temporal derivatives among the phenomenological and ontological “given”, we have to define as a Wende der Zeit, in other words, the “turn of time” for the philosophy of positive. What times are meant? On the one hand, times of modern metaphysical projects that sought to overcome the framework of existence without the slightest effort in the direction of its own autonomous disclosure. On the other hand, there will remain times that are only maturating: the destruction of philosophy under the onslaught of pointless “twisting of words”, which never had any special consequences. The main issues of the article will be devoted to the ontological and contextual thematization of time among two atypical dimensions for the concept of chronos (from the Greek Χρόνος – “time”): the eon and the retarded Nothing. The aim of the article is to describe the constitution of time on the basis of the negative copula of being and as a subject of radical ontology at the same time. The tasks we will focus on are as follows: first of all, we will conduct a phenomenological analysis of time in relation to the retarded Nothing concepts such as ἐνέργεια (from the Greek “action”, “activity”) of Aristotle, cairological παρουσία (from the Greek – “presence”) of Augustine, transcendental scheme of I. Kant and the absolute temporal flow of E. Husserl. Secondly, we will single out the negative copula of being from the field of essence within the framework of ontological differentiation. Finally, we will deduce the eon from the etymological primacy of “eternity” in favor of the epoch-making experience of active negation. In order for the passage of time to become proportionate to its carrier, and for the philosophy of positivity, which has reached its completion and has ceased to be an obstacle at the “turn of time”, we will critically analyze impersonal time. Orientation to Greek concepts is paradigmatic in this case.

Diskurs-Konstruktionen als mentale Raumkonstruktionen. Zur emotiven Funktion von Literatur aus der Perspektive kognitionslinguistischer Theoriebildungen

2016 ◽  
Vol 10 (2) ◽  
Author(s):  
Katharina Mucha
Keyword(s):  
Social Cognition ◽  
The Other ◽  
Social Constructivist ◽  
Cognitive Grammar ◽  
Conceptual Blending ◽  
Literary Context ◽  
Other Hand ◽  
Cognitive Narratology ◽  
Mental Spaces ◽  
The One

AbstractThe article begins with a sketch of the state of research in cognitive science with regard to processes of constructing meaning and space in the field of the literary and everyday production and understanding of texts. Constructions of cognitive-linguistic models (conceptual blending, cognitive narratology) in connection with studies in conversational linguistics, research on language acquisition, and social-constructivist theories and ›linguistics of space‹ are considered in the process. Based on this, it is suggested that (emotive) constructions of significance and sense, processes of production and reception in everyday and literary dis­courses, should be regarded as situational and yet at the same time tied to processes of social cognition. This section is followed by a short excursus on Goodman’s theory of the symbol, which presupposes not a reality outside of language but worlds/discourses/realities motivated by cognitive constructivism, which language users produce on a socio-cultural (convention) and an individual and experiential-based level (creativity) and which is developed with a dependence on thought systems.This is followed by a deepened representation of conceptual blending theory in combination with the discussion of frame-semantic approaches. It is pre­sumed that structures of knowledge (frames) are evoked by lexical units (frame elements) and are linked, composed, and elaborated in mental spaces (blends). Moreover, it is on the one hand assumed that frames indeed offer socioculturally anchored structures of knowledge, but that these structures of knowledge stand in a relation of dependence to thought systems and are correspondingly an­chored in emotively different ways for language users. On the other hand, it is assumed that while the linking of elements in mental spaces offers recipients a (potentially) universal possibility of spatiotemporal localizing (for example, from X to Y MOVEMENT), it is at the same time tied to processes of social cognition that for their part are supplied by sociocultural and individual experientially-based structures of knowledge (frames). These theorems are then exemplified by selected literary examples (of the beginnings of novels).This is followed by a sketch of the research on the topic of »language and emotion«. Here, it is assumed that linguistic constructions of emotions are less bound to a so-called vocabulary of emotions than they are to an online process of construction and the use of schematized discourse constructions. On the basis of social-constructivist as well as trends in cognitive grammar construction, the model of (nets of) discourse constructions is developed that is attached to the concept of the sign in construction grammar movements and the concept of the scheme in the cognitive grammar of Langacker as well as to considerations regarding Fauconnier’s notion of construction. Discourse constructions are located on an abstract schema level and represent neither language nor meaning nor reality, but solely general cognitive functions. They can hold fixed space-builders (for example, »if«) by which a mental space is marked from the outset as emotive (in the primordial sense of a marking of delight vs. aversion). Lexical elements which are instantiated, evoke in turn frames whose elements and relations in turn structure the emotively marked space and are linked to blends. Discourse constructions are thus tied on a schema level to cognitive and emotive routines and on an instantiation level on the one hand to socioculturally shaped (emotive elements of) frames and their relations and on the other hand to individual experientially-based (variable) elements of frames and their relations.From this, I derive that emotions are socioculturally formed in their linguistic realization and arise from social cognition, habit, and routine that can also be steered and trained by literary discourse.Drawing on a corpus-based study of Pfeil’sLinguistic constructions in literary discourses also serve, in this perspective, as social steering instruments that offer for composition and elaboration realities of action and emotion in mental constructions of space – embedded in a specific sociopolitical context – and hence contribute to the construction of social cogni­tion. If we remove individual discourse constructions from their literary context, they represent everyday phenomena of interactions by which realities are produced. In this sense, literary constructions of reality and everyday constructions of reality can be considered as two sides of the same (emotive) coin.

scholarly journals The Cultural Analysis of Law: Questions and Answers with Paul Kahn

2020 ◽  
Vol 21 (2) ◽  
pp. 284-298
Author(s):  
Daniel Bonilla Maldonado
Keyword(s):  
Cultural Analysis ◽  
The Other ◽  
Philosophical Tradition ◽  
Legal Scholarship ◽  
Cultural Perspectives ◽  
Other Hand ◽  
Questions And Answers ◽  
The One ◽  
Academic Study

AbstractIn this interview, Paul Kahn discusses central aspects of his approach to the academic study of law. On the one hand, he reflects on the identity of the cultural analysis of law. In this regard, he points out how his approach differs from other forms of legal scholarship, in general, and from other cultural perspectives of law, in particular. He also makes explicit the philosophical tradition within which the cultural analysis of law is immersed and identifies his main theoretical influences. On the other hand, Kahn discusses the methods of the cultural analysis of law—that is, genealogy and architecture. Finally, Kahn examines the aims pursued by cultural analysis, as well as its contributions to the description and analysis of law. He also responds to some of the main objections that critics have offered against this form of scholarship.

scholarly journals The Image of Shankara in Bhaktivedanta’s Purports

2018 ◽  
Vol 16 (3) ◽  
pp. 185-191
Author(s):  
V. V. Ostanin ◽  
M. A. Subotyalov
Keyword(s):  
Middle Ages ◽  
The Other ◽  
Philosophical Tradition ◽  
Know How ◽  
Other Hand ◽  
Ambivalent Attitude ◽  
The One

The article deals with the hermeneutic setting of the famous Vaishnava thinker A.C. Bhaktivedanta Prabhupada, which was called ambivalent. In accordance with it, the majority of both Vaishnava and non-Vaishnava Indian philosophers are accepted in two ways. On the one hand, Prabhupada obviously uses their intellectual know-how, on the other hand, critically examines their heritage. As a characteristic example in this article, an analysis of the ambivalent attitude of Prabhupada to the personality and teachings of the great thinker of the early Indian Middle Ages – Shankara. The conclusions are confirmed by Prabhupada's rootedness in his own religious and philosophical tradition and his connection with such Vaishnava thinkers as Bhaktivinoda Thakura and Madhva.

scholarly journals Arreglándoselas con la tradición: Rorty y los usos del legado filosófico

2010 ◽  
Vol 16 ◽  
Author(s):  
José A. Marín-Casanova
Keyword(s):  
The Other ◽  
Philosophical Tradition ◽  
Main Interest ◽  
Other Hand ◽  
The One

RESUMENEl objetivo de este trabajo es mostrar que la relación de Rorty con la tradición filosófica presenta muchos más matices de los que su reputación podría hacer creer. Se confrontan dos hechos: de un lado, el propósito rortiano de superar la tradición; de otro, la necesidad de la tradición para mantener la conversación, interés principal de la filosofía para Rorty. Por tanto, la relación de Rorty con la tradición es ambigua. Ahora bien, esa ambigüedad puede verse como no contradictoria: Rorty no pretendió tanto ofrecer una argumentación alternativa a la de la tradición cuanto una alternativa a la argumentación de la tradición. Así, más que romper con la tradición, Rorty, a su modo, le da una oportunidad.PALABRASCLAVE RORTY, TRADICIÓN, FINAL DE LA FILOSOFíA, (NEO)PRAGMATISMO, RETÓRICAABSTRACT The aim of this paper is to show that Rorty’s relationship with philosophical tradition has more nuances of meaning than his reputation might suggest. Two opposite facts are considered: on the one hand, Rorty’s intention to overcome tradition; on the other hand, the fact that there cannot be conversation, the main interest of philosophy for Rorty, without tradition. Rorty’s relationship to the philosophical tradition is, thus, ambiguous. Nevertheless, this ambiguity can be seen as not inconsistent. One reason might explain this fact: rather than an alternative argumentation to the traditional one, Rorty offered an alternative to the traditional argumentation. Therefore it makes more sense to read Rorty as giving the tradition a break rather than breaking with the tradition.KEYWORDSRORTY, TRADITION, END OF PHILOSOPHy, (NEO)PRAGMATISM, RHETORIC

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