Being Guilty

Author(s):  
Guy Elgat

What can guilt, the painful sting of the bad conscience, tell us about who we are as human beings? This book seeks to answer this question through an examination of the views of Immanuel Kant, Friedrich Wilhelm von Schelling, Arthur Schopenhauer, Paul Rée, Friedrich Nietzsche, and Martin Heidegger on guilt, freedom, responsibility, and conscience. The concept of guilt has not received sufficient attention from scholars of the history of German philosophy. The book addresses this lacuna and shows how the philosophers’ arguments can be more deeply grasped once read in their historical context. A main claim of the book is that this history could be read as proceeding dialectically. Thus, in Kant, Schelling, and Schopenhauer, there are variations on the idea that guilt is justified because the human agent is a free cause of his or her own being—a causa sui—and thus responsible for his or her “ontological guilt.” In contrast, in Rée and Nietzsche, these ideas are rejected, and the conclusion is reached that guilt is not justified but is explainable psychologically. Finally, in Heidegger, we find a synthesis of sorts, where the idea of causa sui is rejected, but ontological guilt is retained and guilt is seen as possible, because for Heidegger, a condition of possibility of guilt is that we are ontologically guilty yet not causa sui. In the process of unfolding this trajectory, the various philosophers’ views on these and many other issues are examined in detail.

Author(s):  
John Marmysz

This introductory chapter examines the “problem” of nihilism, beginning with its philosophical origins in the ideas of Plato, Immanuel Kant, Friedrich Nietzsche and Martin Heidegger. It is argued that film is an inherently nihilistic medium involving the evocation of illusory worlds cut loose from objective reality. This nihilism of film is distinguished from nihilism in film; the nihilistic content also present in some (but not all) movies. Criticisms of media nihilism by authors such as Thomas Hibbs and Darren Ambrose are examined. It is then argued, contrary to such critics, that cinematic nihilism is not necessarily degrading or destructive. Because the nihilism of film encourages audiences to linger in the presence of nihilism in film, cinematic nihilism potentially trains audiences to learn the positive lessons of nihilism while remaining safely detached from the sorts of dangers depicted on screen.


PhaenEx ◽  
2011 ◽  
Vol 6 (1) ◽  
pp. 121
Author(s):  
NANDITA BISWAS MELLAMPHY

In 1971, Wolfgang Müller-Lauter introduced his study of Nietzsche as an investigation into the history of modern nihilism in which “contradiction” forms the central thread of the argument. For Müller-Lauter, the interpretive task is not to demonstrate the overall coherence or incoherence of Nietzsche’s philosophy, but to examine Nietzsche’s “philosophy of contradiction.” Against those such as Karl Jaspers, Karl Löwith and Martin Heidegger, Müller-Lauter argued that contradiction is the foundation of Nietzsche’s thought, and not a problem to be corrected or cast aside for exegetical or political purposes. For Müller-Lauter, contradiction qua incompatibility (not just mere opposition) holds a key to Nietzsche’s affective vision of philosophy. Beginning with the relationship between will to power and eternal recurrence, in this paper I examine aspects of Müller-Lauter’s account of Nietzsche’s philosophy of contradiction specifically in relation to the counter-interpretations offered by two other German commentators of Nietzsche, Leo Strauss and Karl Löwith, in order to confirm Müller-Lauter’s suggestion that contradiction is indeed an operative engine of Nietzsche’s thought. Indeed contradiction is a key Nietzschean theme and an important dynamic of becoming which enables the subject to be revealed as a “multiplicity” (BGE §12) and as a “fiction” (KSA 12:9[91]). Following Müller-Lauter’s assertion that for Nietzsche the problem of nihilism is fundamentally synonymous with the struggle of contradiction experienced by will to power, this paper interprets Nietzsche’s philosophy of contradiction in terms of subjective, bodily life (rather than in terms of logical incoherences or ontological inconsistencies). Against the backdrop of nihilism, the “self” (and its related place holder the “subject”), I will argue, becomes the psycho-physiological battlespace for the struggle and articulation of “contradiction” in Nietzsche’s thought.  


Author(s):  
Philip V. Bohlman

The translations in Song Loves the Masses close with Herder’s final large-scale essay on music, published in 1800 as a chapter in Kalligone, the culmination of his aesthetic work. With this late essay Herder, a polemic against his former teacher, Immanuel Kant (1724–1804), reveals the extent to which he has moved into a fully aesthetic domain in his concern for the universal history of humanity. Embodying the subjectivity of song and singing, music acquires the force of transcendence, and it therefore aspires to the Enlightenment ideals of the sublime. In Herder’s “On Music,” human beings are endowed with a degree of understanding that allows them to perceive the traits that make music unlike any other form of expression.


2014 ◽  
Vol 35 (5) ◽  
pp. 49-54 ◽  
Author(s):  
Dick Martin

Purpose – Business strategists can easily become slaves to their inbox or to the passing enthusiasm of the times, their supervisors or outside influencers, ranging from social activists to securities analysts and investment bankers. This article seeks to put their work in historical context and to encourage them to engage in meta-cognition – a deep consideration of their role in helping to shape their business’s response to its current environment and challenges. Design/methodology/approach – The article reviews the history of modern business strategy and divides it into three major phases, centered on the theories and practices of three strategists: Frederick Taylor, Peter Drucker and Michael Porter. The author suggests that each of these strategists was addressing the key business questions of their time and influenced the thinking of others who built on – and in many cases improved on – their theories and models. He suggests that a business strategist’s thinking should build on the work of those who came before in responding to contemporary questions of importance to their firm. Findings – Business strategy is fundamentally an exercise in understanding and improving business performance and growth. It requires a depth of sophisticated thought that can be sharpened and focused through meta-cognition – thinking about thinking, i.e. a thoughtful consideration of what dominates our thinking and why. Practical implications – This article invites practicing strategists to find their own place on that arc. Originality/value – The article presents the history of business strategy as an arc of inquiry that has forward direction, moving inexorably outward, from time–motion studies on the shop floor, to the human beings who occupied it, and to the larger society in which they and the firm live. It invites practicing strategists to find their own place on that arc.


Author(s):  
Setyo Wibowo

<div><p><strong>Abstract :</strong> Faith becomes problematic in our modern world. In the age of secularization and emancipation man masters the Nature with his growing reason and ever developing technology. This new situation brings with itself a discredit toward faith and religion. Without refusing the existence of God, Immanuel Kant declares that theology is a paralogism (a fallacious reasoning). Auguste Comte corners the religion in the realm of infantile age to be overcomed by the progress of science. Meanwhile Friedrich Nietzsche, from his own view, analyses that the phenomenon of fanatism in religion hides the uncontrallble “need to believe” typically found among the weaks.The central critique of Martin Heidegger toward ontotheological metaphysics shows that theology defined as science does not think. Man of faith has already all the answer before a question is posed, therefore he cannot truly pariticipate in the question of Being. This article tries to consider these objections against faith. As an answer, this article offers to acknowledge “the act of believe” as an universal disposition in man. Much wider than his need to possess knowledge, man is driven by a desire for the infinite. Faith resumes this human desire for infinite.</p><p><em>Keywords : Emancipation, theology, metaphysics, faith, knowledge, way of belief, act of belief, passivity, infinite horizon, anthropological disposision.</em></p><p><em><br /></em></p><p><strong>Abstrak :</strong> Iman menjadi problem di dunia modern. Gerak sekularisasi dan emansipasi manusia berkat perkembangan rasionya, yang tampak dalam penguasaan manusia atas alam lewat teknologi, membuat keyakinan pada Tuhan dianggap ketinggalan roh jaman. Meskipun tidak menolak Tuhan, Immanuel Kant menganggap bahwa teologi adalah sebuah paralogisme. Auguste Comte tegas-tegas mengatakan bahwa jaman teologi dan agama adalah era kekanak-kanakan yang harus dilampaui demi kemajuan jaman. Friedrich Nietzsche memperingatkan bahwa fanatisme dalam agama adalah tanda besarnya kebutuhan manusia untuk percaya, yang tidak lain adalah kelemahan diri manusia. Kritikan besar Martin Heidegger kepada metafisika onto-teologis semakin menunjukkan inferioritas iman di depan pemikiran. Beriman artinya tidak bisa berpikir secara sungguh-sungguh. Artikel ini hendak menimbang keberatan-keberatan atas iman di atas dan sekaligus menawarkan bahwa “tindak percaya” adalah sesuatu yang secara antropologis menjadi disposisi setiap manusia. Lebih luas daripada obsesi pada “pengetahuan”, manusia memiliki hasrat akan ketakterbatasan yang menemukan ekspresinya dalam apa yang kita sebut sebagai iman.</p><p><em>Kata kunci : Emansipasi, teologi, metafisika, iman, pengetahuan, cara beriman, tindak percaya, pasitivitas, horison ketakterbatasan, disposisi antropologis.</em></p></div>


Plato Journal ◽  
2020 ◽  
Vol 20 ◽  
pp. 213-223
Author(s):  
Romeo Domdii Cliff

The collected volume Plato’s Statesman: Dialectic, Myth, and Politics presents some of the new interesting research being conducted on the Statesman. The volume is edited by John Sallis who is well known for his work in phenomenology, including writings on such authors as Jacques Derrida, Martin Heidegger, Friedrich Nietzsche and Immanuel Kant, and he has a continental approach to reading Plato. The new research on the Statesman will proceed by ways of the following three points in the collected volume. We will look at the new trend among scholars to read into the Statesman the complete rejection of the existence of an ideal statesman in our contemporary society. Further, we will discuss the unexplored terrains in the dialogue scholars are gravitating to. And finally, we will comment on the fact that all contributors in the volume show a certain degree of sensitivity to the dramatic context of the dialogue and refrain from attributing Plato’s voice to a single character. A brief remark on an aspect of these points will be furnished at the end.


Author(s):  
Lucas Fortunato ◽  
Alex Galeno ◽  
Fagner Torres De França

In this essay, we intend to approach how Peter Sloterdijk relates to the thinking of Martin Heidegger when questioning the humanist definition of man and proposing the notion of Anthropotechnics. To this end, the article begins by exposing Heidegger's conception of Technique and Humanism, and Ernst Jünger's influence on this issue. Then, when dealing with the question of being and ontological difference, the peculiar treatment that Sloterdijk offers to the ontological question is presented by articulating the history of being with a kind of genealogy of the clearing, bringing to the foreground certain intuitions of Friedrich Nietzsche about the beginnings of the human species. To conclude, Sloterdijk's thinking is developed, culminating in what he calls onto-anthropology, a notion presented in the work La Domestication de l’Être, and possible applications to issues related to biotechnology and contemporary media -which allows us to think a machinic history of being under the doubly complex bias of anthropology and ontology.


2011 ◽  
Vol 2 (1) ◽  
pp. 3-12
Author(s):  
Leonard J. Halladay

As a subset of political theory, postcolonial critique exists to examine the fundamental disparity in the asymmetrical power relations between the actors involved in colonial and imperial interaction. Part of this examination includes the assumption that the totalizing nature of imperial practice and its effects are necessarily problematic. This paper examines the notion that there can be a ‘universal history’ for human beings, as sketched in the political writings of Immanuel Kant. In addition, the historical context of Kant’s political theory, centered within 18th century European imperialism, forms a substantial portion of the examination. The paper begins with a consideration of the friction between Kant’s ideas of human freedom and natural necessity. Kant’s solution to this conflict is to sketch a model of historical development that is then applied universally to human beings and human societies. This paper considers Kant’s writings, in their historical context, in order to evaluate the degree to which Kant is subject to the problems inherent to the discourse of imperialism.


2021 ◽  
pp. 1-15
Author(s):  
Guy Elgat

The history of German philosophy’s thinking about guilt deserves our attention for: (i) German philosophy was more consistently interested in guilt than other European philosophical traditions; (ii) it presents different approaches to the phenomenon of guilt and thus provides an opportunity to survey the phenomenon from three distinct perspectives, metaphysical (Kant, Schelling, Schopenhauer), naturalist (Rée, Nietzsche), and phenomenological-existential (Heidegger); (iii) no sustained examination of the history of the philosophy of guilt with special emphasis on the German tradition has appeared. A main claim is formulated in this introductory chapter the examination of the history of German philosophy reveals that the different approaches to guilt embodied by the three perspectives follow upon each other in dialectical fashion. Some conceptual clarifications and methodological reflections are presented. Of central importance is the distinction between empirical or factical guilt (guilt for specific misdeeds) and ontological guilt (guilt in one’s very being).


2020 ◽  
pp. 263-290
Author(s):  
Adam Lecznar

This chapter seeks to explore two writers who are crucial to the history of media theory, Friedrich Nietzsche and Martin Heidegger, and to show how their appeals to the Presocratic philosophers regularly touched on issues of deep importance to understanding the connections between philosophy and materiality. Drawing on the seminal work of Friedrich Kittler, the chapter traces the constellation of the central mediating symbols of the body, the hand, and the typewriter in Nietzsche and Heidegger, and argues that both writers stage their returns to the Presocratics in order to reflect on the correct media of philosophy.


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