Hayden White in Philosophical Perspective

2013 ◽  
Vol 44 (1) ◽  
pp. 102-111 ◽  
Author(s):  
Paul A. Roth
2016 ◽  
Vol 46 (1) ◽  
pp. 38-47
Author(s):  
Geoffrey Squires

Modernism is usually defined historically as the composite movement at the beginning of the twentieth century which led to a radical break with what had gone before in literature and the other arts. Given the problems of the continuing use of the concept to cover subsequent writing, this essay proposes an alternative, philosophical perspective which explores the impact of rationalism (what we bring to the world) on the prevailing empiricism (what we take from the world) of modern poetry, which leads to a concern with consciousness rather than experience. This in turn involves a re-conceptualisation of the lyric or narrative I, of language itself as a phenomenon, and of other poetic themes such as nature, culture, history, and art. Against the background of the dominant empiricism of modern Irish poetry as presented in Crotty's anthology, the essay explores these ideas in terms of a small number of poets who may be considered modernist in various ways. This does not rule out modernist elements in some other poets and the initial distinction between a poetics of experience and one of consciousness is better seen as a multi-dimensional spectrum that requires further, more detailed analysis than is possible here.


EMPIRISMA ◽  
2015 ◽  
Vol 24 (2) ◽  
Author(s):  
Mohamad Arif Majid

Islamic education is a long life process in digging and performing Islamic values of (raḥmatan li al-’alamīn). It is also long-life attempts to excavate raḥmatan values amid the challenges of modernity and thoughts. This article discusses Islamic education from a philosophical perspective. This study found that ontologically theessence of Islamic education is on the process, while epestemoligically it requires the interaction between ratio and revelation. Axiologically, Islamic education should bring dignity, prominence, and happiness both in the word and the hereafter. This is what the so-called a ‘two in one’ concept and the key is ‘lillāh.Keywords: Pendidikan Agama Islam, Filsafat, Raḥmatan li al-’Alamīn


Author(s):  
Andrzej Marzec

The author analyzes Sven Agustijnen's Specters from the philosophical perspective. He tries to prove that the cinema of the Belgian director is haunted because it presents the reality as made out of traces, which disturb the traditional division into presence and absence. The author analyzes Augustijnen's film techniques and uses Jacques Derrida hauntology to show, how contemporary cinema tries to face the difficult and unfinished colonial history of Belgium (the genocide in Congo during the reign of the Belgian king Leopold II and the murder of the first prime minister of the independent Congo, Patrice Lumumba).


Author(s):  
James McNaughton

The Unnamable confronts inherited narrative and linguistic forms with the incommensurability of recent genocide. Initially, the book performs this inadequacy by confronting novel tropes with distorted images cribbed from memoirs of Mauthausen concentration camp. Then it updates surrealist treatments of Parisian abattoirs, asking whether industrialized slaughter is also the sign and fulfillment of modern genocide. The Unnamable also confuses literary production and the biopolitical aspirations of authoritarian politics: Beckett’s narrator writes from a conviction that language can become wholly performative and has the capacity to incarnate and to kill. The narrator attempts to deconstruct language, but doing so ironically transcends literary and philosophical problems to reveal historiographical problems as well, the missing voices of those killed without trace. The chapter ends with a theoretical coda that productively contextualizes Beckett’s strategy with historiographical debate about narrative and genocide by Paul Ricoeur, Giorgio Agamben, Hayden White, and others.


Author(s):  
Rosa Ritunnano ◽  
Lisa Bortolotti

AbstractDelusions are often portrayed as paradigmatic instances of incomprehensibility and meaninglessness. Here we investigate the relationship between delusions and meaning from a philosophical perspective, integrating arguments and evidence from cognitive psychology and phenomenological psychopathology. We review some of the empirical and philosophical literature relevant to two claims about delusions and meaning: (1) delusions are meaningful, despite being described as irrational and implausible beliefs; (2) some delusions can also enhance the sense that one’s life is meaningful, supporting agency and creativity in some circumstances. Delusions are not incomprehensible representations of reality. Rather, they can help make sense of one’s unusual experiences and in some circumstances even support one’s endeavours, albeit temporarily and imperfectly. Acknowledging that delusions have meaning and can also give meaning to people’s lives has implications for our understanding of psychotic symptoms and for addressing the stigma associated with psychiatric conditions.


Author(s):  
Charlotte Gauckler

AbstractResearch ethics committees in Germany usually don’t have philosophers as members and if so, only contingently, not provided for by statute. This is interesting from a philosophical perspective, assuming that ethics is a discipline of philosophy. It prompts the question what role philosophers play in those committees they can be found in. Eight qualitative semi-structured interviews were conducted to explore the self-perception of philosophers regarding their contribution to research ethics committees. The results show that the participants generally don’t view themselves as ethics experts. They are rather unanimous on the competencies they think they contribute to the committee but not as to whether those are philosophical competencies or applied ethical ones. In some cases they don’t see a big difference between their role and the role of the jurist member. In the discussion section of this paper I bring up three topics, prompted by the interviews, that need to be addressed: (1) I argue that the interviewees’ unwillingness to call themselves ethics experts might have to do with a too narrow understanding of ethics expertise. (2) I argue that the disagreement among the interviewees concerning the relationship between moral philosophy and applied ethics might be explained on a theoretical or on a practical level. (3) I argue that there is some lack of clarity concerning the relationship between ethics and law in research ethics committees and that further work needs to be done here. All three topics, I conclude, need further investigation.


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