The Tragic Double Bind of Heidegger's Techne
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Nature in Indian Philosophy and Cultural Traditions Sophia Studies in Cross-Cultural Philosophy of Traditions and Cultures
Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures 12 Meera Baindur Nature in Indian Philosophy and Cultural Traditions Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures Volume 12 Series editors Editor-in-Chief: Purushottama Bilimoria The University of Melbourne, Australia; University of California, Berkeley, CA, USA Co-Editor: Andrew Irvine Maryville College, Maryville, TN, USA Assistant to Editor Amy Rayner (Australia) Editorial Board Balbinder Bhogal (Hofstra University) Sheerah Bloor (University of Melbourne) Christopher Chapple (Loyola Marymount University) Vrinda Dalmia (University of Hawaii at Honolulu) Gavin Flood (Oxford University) Jessica Frazier (Kent University) Kathleen Higgins (University of Texas at Austin) Morny Joy (Calgary University) Parimal Patil (Harvard University) Joseph Prabhu (Cal State LA) Carool Kersten (King’s College, London) Richard King (University of Glasgow) Arvind-Pal Mandair (University of Michigan) Rekha Nath (University of Alabama) Stephen Phillips (University of Texas at Austin) Anupama Rao (Columbia University) The Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures fosters critical and constructive engagement of the intellectual and philosophical dimen- sions—broadly construed—of religious and cultural traditions around the globe. The series invites innovative scholarship, including feminist, postmodern, and postcolonial approaches. More information about this series at http://www.springer.com/series/8880 Meera Baindur Nature in Indian Philosophy and Cultural Traditions 123 Meera Baindur Manipal Centre for Philosophy and Humanities Manipal University Manipal, Karnataka India ISSN 2211-1107 ISSN 2211-1115 (electronic) Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures ISBN 978-81-322-2357-3 ISBN 978-81-322-2358-0 (eBook) DOI 10.1007/978-81-322-2358-0 Library of Congress Control Number: 2015934684 Springer New Delhi Heidelberg New York Dordrecht London © Springer India 2015 This work is subject to copyright. -
What Is That Thing Called Philosophy of Technology? - R
HISTORY AND PHILOSOPHY OF SCIENCE AND TECHNOLOGY – Vol. IV - What Is That Thing Called Philosophy of Technology? - R. J. Gómez WHAT IS THAT THING CALLED PHILOSOPHY OF TECHNOLOGY? R. J. Gómez Department of Philosophy. California State University (LA). USA Keywords: Adorno, Aristotle, Bunge, Ellul, Feenberg, Habermas, Heidegger, Horkheimer, Jonas, Latour, Marcuse, Mumford, Naess, Shrader-Frechette, artifact, assessment, determinism, ecosophy, ends, enlightenment, efficiency, epistemology, enframing, ideology, life-form, megamachine, metaphysics, method, naturalistic, fallacy, new, ethics, progress, rationality, rule, science, techno-philosophy Contents 1. Introduction 2. Locating technology with respect to science 2.1. Structure and Content 2.2. Method 2.3. Aim 2.4. Pattern of Change 3. Locating philosophy of technology 4. Early philosophies of technology 4.1. Aristotelianism 4.2. Technological Pessimism 4.3. Technological Optimism 4.4. Heidegger’s Existentialism and the Essence of Technology 4.5. Mumford’s Megamachinism 4.6. Neomarxism 4.6.1. Adorno-Horkheimer 4.6.2. Marcuse 4.6.3. Habermas 5. Recent philosophies of technology 5.1. L. Winner 5.2. A. Feenberg 5.3. EcosophyUNESCO – EOLSS 6. Technology and values 6.1. Shrader-Frechette Claims 6.2. H Jonas 7. Conclusions SAMPLE CHAPTERS Glossary Bibliography Biographical Sketch Summary A philosophy of technology is mainly a critical reflection on technology from the point of view of the main chapters of philosophy, e.g., metaphysics, epistemology and ethics. Technology has had a fast development since the middle of the 20th century , especially ©Encyclopedia of Life Support Systems (EOLSS) HISTORY AND PHILOSOPHY OF SCIENCE AND TECHNOLOGY – Vol. IV - What Is That Thing Called Philosophy of Technology? - R. -
Virulence and Digital Culture
Virulence and Digital Culture Ryan E. Artrip Dissertation submitted to the faculty of the Virginia Polytechnic Institute and State University in partial fulfillment of the requirements for the degree of Doctor of Philosophy In ASPECT: Alliance for Social, Political, Ethical, and Cultural Thought François Debrix, Chair Timothy W. Luke Brian Britt Patricia Nickel April 18, 2016 Blacksburg, VA Keywords: Technology; Digitality; Digital Culture; Production; Information; Representation; Referentiality; Virtuality; Viral Media; Virulence; Sexuality; Linguistic Theory; Baudrillard; Hyperreality; Virtual Reality; Implosion; Critical Theory; Political Theory; Cultural Theory; Critical Media Studies; Poststructuralism; Epistemology; Ontology; Metaphysics Copyright 2016 Virulence and Digital Culture Ryan E. Artrip ABSTRACT (academic) This dissertation is a theoretical study of the role of virality/virulence as a predominant technological term in the reproduction of social and cultural information in the digital age. I argue that viral media are not new phenomena, only the name is new. Media have always behaved as viruses; it is only when they become hyper-intensified in digital technology that their virulent function surfaces in language and culture. The project examines processes of self-replication and evolution undergone by various new media phenomena as they relate back to the global profusion of social networks, data centers, and cybernetic practices. Drawing from several contributions in media theory, political and social theory, and critical media studies, I argue that digital media have a hyper-intensifying effect on whatever objects, subjects, or realities they mediate or represent; thus networked societies are virulently swarmed by their own signs and images in information. Through an examination of three primary categories of digital proliferation—language, visuality, and sexuality—I situate digital culture in a framework of virulence, arguing that the digital may be best understood as an effect of cultural hyper-saturation and implosion. -
Depopulation: on the Logic of Heidegger's Volk
Research research in phenomenology 47 (2017) 297–330 in Phenomenology brill.com/rp Depopulation: On the Logic of Heidegger’s Volk Nicolai Krejberg Knudsen Aarhus University [email protected] Abstract This article provides a detailed analysis of the function of the notion of Volk in Martin Heidegger’s philosophy. At first glance, this term is an appeal to the revolutionary mass- es of the National Socialist revolution in a way that demarcates a distinction between the rootedness of the German People (capital “P”) and the rootlessness of the modern rabble (or people). But this distinction is not a sufficient explanation of Heidegger’s position, because Heidegger simultaneously seems to hold that even the Germans are characterized by a lack of identity. What is required is a further appropriation of the proper. My suggestion is that this logic of the Volk is not only useful for understanding Heidegger’s thought during the war, but also an indication of what happened after he lost faith in the National Socialist movement and thus had to make the lack of the People the basis of his thought. Keywords Heidegger – Nazism – Schwarze Hefte – Black Notebooks – Volk – people Introduction In § 74 of Sein und Zeit, Heidegger introduces the notorious term “the People” [das Volk]. For Heidegger, this term functions as the intersection between phi- losophy and politics and, consequently, it preoccupies him throughout the turbulent years from the National Socialist revolution in 1933 to the end of WWII in 1945. The shift from individual Dasein to the Dasein of the German People has often been noted as the very point at which Heidegger’s fundamen- tal ontology intersects with his disastrous political views. -
52 Philosophy in a Dark Time: Martin Heidegger and the Third Reich
52 Philosophy in a Dark Time: Martin Heidegger and the Third Reich TIMOTHY O’HAGAN Like Oscar Wilde I can resist everything except temptation. So when I re- ceived Anne Meylan’s tempting invitation to contribute to this Festschrift for Pascal Engel I accepted without hesitation, before I had time to think whether I had anything for the occasion. Finally I suggested to Anne the text of a pub- lic lecture which I delivered in 2008 and which I had shown to Pascal, who responded to it with his customary enthusiasm and barrage of papers of his own on similar topics. But when I re-read it, I realized that it had been written for the general public rather than the professional philosophers who would be likely to read this collection of essays. So what was I to do with it? I’ve decided to present it in two parts. In Part One I reproduce the original lecture, unchanged except for a few minor corrections. In Part Two I engage with a tiny fraction of the vast secondary literature which has built up over the years and which shows no sign of abating. 1. Part One: The 2008 Lecture Curtain-Raiser Let us start with two dates, 1927 and 1933. In 1927 Adolf Hitler’s Mein Kampf (volume II) was published. So too was Martin Heidegger’s magnum opus Being and Time. In 1933 two appointments were made: Hitler as Chancellor of the German Reich and Heidegger as Rector of Freiburg University. In 1927 it was a case of sheer coincidence; in 1933 the two events were closely linked. -
In Peripatetic Islamic Philosophers* ABSTRACT KEYWORDS
Dini Tetkikler Dergisi ULUM Journal of Religious Inquiries !# ﺠﻣ ﻠ ﺔ تﺎﺳارﺪﻟا ﺔﯿﻨﯾﺪﻟا %$ " www.dergipark.gov.tr/ulum The Concept of ‘Nature’ in Peripatetic Islamic Philosophers* Nuri Adıgüzel ** ABSTRACT In this study, lexical and terminological meanings of the term “nature” were analyzed and some Peripatetical Islamic philosophers’ opinions about this term were included. A comparison was made between the words “ta- biat” and “doğa” which are used in Turkish language to meet the term “nature”. The realm of existence which Peripatetical Islamic philosophers have used “nature” in as a noun was explained. Debate between Ibn Sīnā and Ibn Rushd (Averroes) about the necessity of proving the term “nature” was mentioned. Ibn Sīnā's views on what “nature” portends in terms of being a source of motion and duration in objects were presented in comparison with Aristotle. Later definitions which are made by philosophers for “nature” as a term were presented. Peripa- tetical Islamic philosophers’ definition of the term “nature” which has a critical role in Islamic philosophy and the way they use it differentiates from that of Aristotle’s. The term “nature” which they especially use to explain every kind of becoming and motion enables to connect all reason to Allah in aspects of etymology. And it is also known that the term “nature” serves as a basis for differentiation between physics and metaphysics. The purpose of this article is to clarify the possible usages of the term “nature” in relation to new theories. KEYWORDS Islamic Philosophy, Peripatetic, Ṭabīʻa, Cause, Reason, Principle * This article has been published previously in Turkish: Adıgüzel, Nuri. -
Philosophical Criticism of the Hebrew Bible and the Analytic-Continental Divide
Gericke, “Philosophical Criticism,” OTE 29/1 (2016): 85-99 85 Philosophical Criticism of the Hebrew Bible and the Analytic-Continental Divide JACO W. GERICKE (NORTH-WEST UNIVERSITY) ABSTRACT This article takes a closer look at how the so-called Analytic- Continental divide within meta-philosophy has manifested itself within various forms of “philosophical criticism” of the HB. It is argued that, based on data collected from recent related conferences, there is evidence of influence from both sides of the divide within both broad/narrow and expli- cit/implicit types of philosophical criticism. However, in contrast to tense relations elsewhere in generic philosophy, the interdisciplinary intersection of biblical scholarship, philosophy of religion and Jewish philosophy appears to display a general acceptance of methodological diversity. KEYWORDS: Hebrew Bible (HB), meta-philosophy, Analytic-Continental (A-C) divide, philosophical criticism (PC), philosophy of religion, Jewish philosophy A INTRODUCTION In a recent SBL publication, a proposal was made for introducing “philosophi- 1 cal criticism” (PC) as a new species of biblical criticism. Briefly, the latter was idiosyncratically constructed as a proposal for the introduction into biblical studies of a descriptive form of philosophical exegesis aimed only at the clari- fication of what, if anything, the texts of the HB. Yet despite this seemingly prescriptive specificity as to the form a “philosophical” approach should take, it was nevertheless granted that philosophical interpretation per se cannot be lim- ited thusly. This admission follows necessarily upon recognising the herme- * Article submitted: 16/11/2015; article accepted: 24/02/2016. Jaco W. Gericke, “Philosophical Criticism of the Hebrew Bible and the Analytic-Continental Divide,” OTE 29/1 (2016): 85-99. -
Situating Martin Heidegger's Claim to a “Productive Dialogue” with Marxism
South African Journal of Philosophy ISSN: 0258-0136 (Print) 2073-4867 (Online) Journal homepage: http://www.tandfonline.com/loi/rsph20 Situating Martin Heidegger's claim to a “productive dialogue” with Marxism Dominic Griffiths To cite this article: Dominic Griffiths (2017) Situating Martin Heidegger's claim to a “productive dialogue” with Marxism, South African Journal of Philosophy, 36:4, 483-494, DOI: 10.1080/02580136.2017.1342464 To link to this article: https://doi.org/10.1080/02580136.2017.1342464 Published online: 26 Nov 2017. Submit your article to this journal View related articles View Crossmark data Full Terms & Conditions of access and use can be found at http://www.tandfonline.com/action/journalInformation?journalCode=rsph20 Download by: [169.0.16.25] Date: 26 November 2017, At: 22:35 South African Journal of Philosophy 2017, 36(4): 483–494 Copyright © South African Journal of Philosophy Printed in South Africa — All rights reserved SOUTH AFRICAN JOURNAL OF PHILOSOPHY ISSN 0258-0136 EISSN 2073-4867 http://dx.doi.org/10.1080/02580136.2017.1342464 Situating Martin Heidegger’s claim to a “productive dialogue” with Marxism Dominic Griffiths Department of Philosophy, University of Johannesburg, South Africa Division of Studies in Education, University of the Witwatersrand, South Africa [email protected] This critical review aims to more fully situate the claim Martin Heidegger makes in “Letter on Humanism” that a “productive dialogue” between his work and that of Karl Marx is possible. The prompt for this is Paul Laurence Hemming’s recently published Heidegger and Marx: A Productive Dialogue over the Language of Humanism which omits to fully account for the historical situation which motivated Heidegger’s seemingly positive endorsement of Marxism. -
Heidegger on Heraclitus: Kosmos/World As Being Itself
Heidegger on Heraclitus: Kosmos/World as Being Itself RICHARD CAPOBIANCO Stonehill College ABSTRACT: This essay draws on texts previously untranslated into English, and in particular Heidegger's brilliant 1943 lecture course on Heraclitus, to show how Hei degger understood kosmos as an early Greek name for Being itself (Sein selbst). The contemporary scholarship has altogether missed the significant role that this Greek Ur-word plays in his later thinking. The "gleaming;' "adorning" kosmos-which the later Heidegger understood to be "world" (Welt) in the fullest and richest sense-is not in the first place any kind of transcendental-phenomenological "projection" ofthe human being; rather, it is the resplendence of the "ever-living" Being-unfolding-way itself from out of which both the gods and human beings come to pass and pass away. The independence ofkosmos/Being itself in relation to the human being is highlighted. An Ode by Pindar and a painting by Andrew Wyeth are also considered. "Beauty belongs to the essential unfolding ofBeing." -Heidegger (GA 73.1: 134) "Kosmos [as physis] shimmers ungraspably through everything." -Heidegger (GA 15: 282) he shining star in the night sky is beautiful. Yet what always struck Heidegger Tas even more beautiful was the "hidden'' motion-the way-wherein and whereby the star comes to shine so brightly. This "way" he named Being in dis tinction from beings (the "ontological difference"), and, as he saw it, Being was named kosmos by Heraclitus. In a number of earlier studies, I have elucidated how Heidegger understood the earliest Greek thinkers to have caught sight of the Being-way and named it as physis, aletheia, and the primordial Logos. -
15. What Is Philosophy of Technology?1
ANDREW FEENBERG 15. WHAT IS PHILOSOPHY OF TECHNOLOGY?1 INTRODUCTION In this chapter I will attempt to answer the question posed in my title from two standpoints, first historically and then in terms of contemporary options in the field, the various different theories that are currently under discussion.2 But before I begin, I would like to clear up a common misunderstanding: philosophy of technology is not closely related to philosophy of science. Science and technology share a similar type of rationality based on empirical observation and knowledge of natural causality, but technology is concerned with usefulness rather than truth. Where science seeks to know, technology seeks to control. However, this is by no means the whole story. Our image of premodernity is shaped by the struggles between science and religion in the early modern period. From those struggles we derive the notion that traditional societies restrict questioning of their basic customs and myths. In the premodern West, the principle of authority was the basis not just for church doctrine, but for knowledge of the world as well. Modern societies emerge from the release of the power of questioning against such traditional forms of thought. The 18th century Enlightenment demanded that all customs and institutions justify themselves as useful for humanity. Under the impact of this demand, science and technology become the new basis for belief. Eventually, technology becomes omnipresent in everyday life and scientific-technical modes of thought predominate over all others.3 In a mature modern society, technology is taken for granted much as were the customs and myths of traditional society. -
Western and Indian Theories of Consciousness Confronted a Comparative Overview of Continental and Analytic Philosophy with Advaita Vedanta and Madhyamaka Buddhism
Western and Indian theories of consciousness confronted A comparative overview of continental and analytic philosophy with Advaita Vedanta and Madhyamaka Buddhism Michele Cossellu Termin: HT13 Kurs: RKT140 Degree Project, Bachelor of Arts, Religious Studies, 15hec Nivå: Kandidat Handledare: Katarina Planck Western and Indian theories of consciousness confronted A comparative overview of continental and analytic philosophy with Advaita Vedanta and Madhyamaka Buddhism Abstract The burgeoning field of cognitive studies in the West is motivated by a renewed interest in conscious experience, which arose in the postmodern zeitgeist in response to the positivist, scientific ideal of objectivity. This work presents a historical overview of Western philosophy from its dawn, focusing on the evolution of key concepts in metaphysics, ontology and epistemology, to arrive at the examination of modern theories on consciousness. The monist systems of pre-Socratic philosophers, the empiricism and rationalism of the Humanism, Kant’s critique and the post-Kantian split of traditions in the analytic and continental branches are surveyed. A summary of the key historical concepts of consciousness in the continental tradition, and especially in German idealism and phenomenology is presented. Modern physicalist theories of mind based on epistemological realism, in the analytic tradition are sketched, and critical aspects of the realist viewpoint discussed. The reintroduction of the phenomenal perspective in philosophy of mind, is argued, represents an important turning point in analytic philosophy. In the second part, the philosophic-religious traditions of Advaita Vedanta and Mahayana Buddhism, in its Madhyamaka branch, are presented, and their respective notions of self, mind and reality confronted. The concept of consciousness as an ontological substance is, in Buddhism, deconstructed through the analysis of impermanence and interdependent origination of phenomena. -
The Concept Of'nature'in Aristotle, Avicenna and Averroes
doi: 10.1590/0100-512X2015n13103cb THE CONCEPT OF ‘NATURE’ IN ARISTOTLE, AVICENNA AND AVERROES* Catarina Belo** [email protected] RESUMO O presente artigo trata da ‘natureza’ enquanto objeto da física, ou da ciência natural, tal como descrita por Aristóteles na “Física”. Também trata das definições da natureza, especificamente a natureza física, fornecidas por Avicena (m. 1037) e Averróis (m. 1198) nos seus comentários à “Física” de Aristóteles. Avicena e Averróis partilham da conceção da natureza de Aristóteles enquanto princípio de movimento e repouso. Enquanto para Aristóteles o objeto da física parece ser a natureza, ou aquilo que existe por natureza, Avicena defende que é o corpo natural, e Averróis afirma que o objeto da física, ou ciência natural, consiste nas coisas naturais, apresentando uma ênfase algo diferente. Palavras-chave Natureza, física, substância, Aristóteles, Avicena, Averróis. ABSTRACT This study is concerned with ‘nature’ specifically as the subject-matter of physics, or natural science, as described by Aristotle in his “Physics”. It also discusses the definitions of nature, and more specifically physical nature, provided by Avicenna (d. 1037) and Averroes (d. 1198) in their commentaries on Aristotle’s “Physics”. Avicenna and Averroes share Aristotle’s conception of nature as a principle of motion and rest. While according to Aristotle the subject matter of physics appears to be nature, * An earlier version of this paper was presented at the International Medieval Congress 2008, University of Leeds, United Kingdom, 7-10 July 2008. I am grateful for the comments on my paper by the other congress participants. ** Associate Professor of Philosophy, Department of Philosophy – The American University in Cairo.