Perspectives in Continental Philosophy

Corpus II ◽  
2021 ◽  
pp. 115-120
Derrida Today ◽  
2009 ◽  
Vol 2 (2) ◽  
pp. 133-150
Author(s):  
Martin McQuillan

In light of recent writing on politics and violence within contemporary continental philosophy, this text revisits Derrida's frequently articulated philosophical opposition to the death penalty. This essay expresses dismay at a certain theoretical discourse today that finds within itself the resources to mount a defence from within the humanities of political violence and by extension an overt justification of the death penalty. Slavoj Žižek's essay on Robespierre is unpicked as one such representative text. It is contrasted to Derrida's scrupulous reading of Kant as an advocate of the death penalty. This essay seeks to name and question a new Maoist, thanato-theological current in contemporary theoretical writing and should be considered as an opening salvo in a sustained future challenge to such thought.


2016 ◽  
Vol 33 (1) ◽  
pp. 11-44 ◽  
Author(s):  
Daniel M. Grimley

One of the most poignant scenes in Ken Russell’s 1968 film Delius: Song of Summer evocatively depicts the ailing composer being carried in a wicker chair to the summit of the mountain behind his Norwegian cabin. From here, Delius can gaze one final time across the broad Gudbrandsdal and watch the sun set behind the distant Norwegian fells. Contemplating the centrality of Norway in Delius’s output, however, raises more pressing questions of musical meaning, representation, and our relationship with the natural environment. It also inspires a more complex awareness of landscape and our sense of place, both historical and imagined, as a mode of reception and an interpretative tool for approaching Delius’s music. This essay focuses on one of Delius’s richest but most critically neglected works, The Song of the High Hills for orchestra and wordless chorus, composed in 1911 but not premiered until 1920. Drawing on archival materials held at the British Library and the Grainger Museum, Melbourne, I examine the music’s compositional genesis and critical reception. Conventionally heard (following Thomas Beecham and Eric Fenby) as an imaginary account of a walking tour in the Norwegian mountains, The Song of the High Hills in fact offers a multilayered response to ideas of landscape and nature. Moving beyond pictorial notions of landscape representation, I draw from recent critical literature in cultural geography to account for the music’s sense of place. Hearing The Song of the High Hills from this perspective promotes a keener understanding of our phenomenological engagement with sound and the natural environment, and underscores the parallels between Delius’s work and contemporary developments in continental philosophy, notably the writing of Henri Bergson.


Author(s):  
Lexi Eikelboom

In contrast to the previous two chapters, which theologically engage rhythm in continental philosophy, this chapter examines Augustine’s explicitly theological approach to rhythm and its various receptions. The chapter uses Przywara’s scheme of intra-creaturely and theological analogies to frame Augustine’s treatment of rhythm in chapter six of De Musica. While Agamben represents an intra-creaturely perspective, Augustine represents a theological perspective. The degree to which this synchronic, theological view, which envisions rhythm as that which binds metaphysical layers of reality together allowing for communication between them, is problematic depends on the degree to which it is uncoupled from an intra-creaturely perspective like that of Agamben. Proponents of Radical Orthodoxy who propose an Augustinian musical ontology represent such an uncoupling, leading to a total order that betrays creatureliness. Erich Przywara’s interpretation, in contrast, retains the tension in Augustine between both the theological perspective on reality as harmonious and the intra-creaturely experience of interruption.


This book brings together some leading contemporary philosophers, from both the analytic and continental traditions, to give a sustained and in-depth treatment of the question of agnosticism. Approaching the question from a variety of stances and employing different methodologies, the contributors explore the various possible meanings of agnosticism today. Several of them develop what they describe as a ‘New Agnosticism’, where the relationship with theism or forms of religious belief is not as mutually exclusive as has often been assumed. Others look for signs of agnosticism in places where it is not usually thought to be found, such as in forms of continental philosophy, and even in theology itself. They also raise interesting methodological questions at the intersection of analytic and continental philosophy.


2008 ◽  
Vol 16 (1) ◽  
pp. 22-49
Author(s):  
M. Constantinou ◽  
M. Margaroni

2018 ◽  
Vol 2 (1) ◽  
Author(s):  
Galin Penev ◽  

The article copes with two major notions of Christian philosophy “hypostasis“ and “icon“ which importance have increased for the last decades of continental philosophy. The author exercises how the first notion gives rise to the meaning of second one, the icon, by the work of St. John of Damascus on ontology of hypostases. In the report is claimed that the inversed perspective presents not subjective but a hypostatic “point of view”. The second part of report concerns some iconographic explication of the definition of icon exercised in the first part.


PMLA ◽  
2001 ◽  
Vol 116 (2) ◽  
pp. 370-379
Author(s):  
Robert L. Carringer

It was not long ago that one prefecture of french culture was reinventing the idea of authorship while another one was trying to kill it off. The New Wave movement and post-structuralism, fundamental opposites in almost every respect, emerged at the same cultural moment. Roland Barthcs's Writing Degree Zero (1953) and François Truffaut's seminal essay in Cahiers du cinéma that instated auteur criticism (the first phase of the New Wave) appeared less than a year apart; the appearance of Michel Foucault's Madness and Civilization (1961) coincided with the triumph of New Wave filmmaking; and in the interval between 1966 and 1970, which saw the publication of The Order of Things, Of Grammatology, and S/Z, Jean-Luc Godard, the most iconoclastic of the New Wave critic-directors, released fourteen feature films, including four masterworks. In its classic phase poststructuralism was fixated on the written word, involved disciplined thought inflected by mainstream Continental philosophy, took on itself the burden of refashioning modern European history along Marxist lines, and could be uncompromisingly rectitudinous. The New Wave spoke the language of images, involved a loose and—except for its radical stylistics—rather tame avant-gardism, valued an aleatory, free-form aesthetic over political commitment, assailed mainstream French culture, and championed alternative forms of cultural production such as American popular movies. Yet the teleologies were similar: to inscribe a unique place in the history of authorship. To supplant the biographical author from the textual site, one of the primary motives of poststructuralism, was to make the collective space available for a higher entity, the philosopher-critic who is the author not of individual texts but of textuality, the social meaning of texts. In the same way, in claiming the textual site for a film author—a radical conception for the time—the auteur critics scripted a role for themselves that they would subsequently occupy as film directors.


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