Nietzsche and the Pathologies of Meaning
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Geuss-On-Rorty.Pdf
Richard Rorty at Princeton: Personal Recollections RAYMOND GEUSS When i arrived in Princeton during the 1970s my addiction to tea was already long-standing and very well entrenched, but I was so concerned about the quality of the water in town that I used to buy large containers of allegedly “pure” water at Davidson’s—the local supermarket, which seems now to have gone out of business. I didn’t, of course, have a car, and given the amount of tea I consumed, the trans- port of adequate supplies of water was a highly labor-inten- sive and inconvenient matter. Dick and Mary Rorty must have noticed me lugging canisters of water home, because, with characteristic generosity, they developed the habit of call- ing around at my rooms in 120 Prospect, often on Sunday mornings, offering to take me by car to fill my water bottles at a hugely primitive and highly suspicious-looking outdoor water tap on the side of a pumphouse which was operated by the Elizabethtown Water Company on a piece of waste land near the Institute Woods. This pumphouse with its copiously dripping tap was like something out of Tarkhovski’s film about Russia after a nuclear accident, Stalker, and the sur- rounding area was a place so sinister one half expected to be attacked by packs of dogs in the final stages of radiation sick- ness or by troops of feral children who had been left by their parents to fend for themselves while the parents went off to the library to finish their dissertations. -
Soren Kierkegaard
For M.A;Semester-3 Contemporary Western Philosophy By Dr. Vijeta Singh Assistant Professor University Department of Philosophy(P.U) Soren Kierkegaard Søren Kierkegaard (1813-1855), considered to be the first existentialist philosopher, was of Danish nationality. He was also a theologian, poet, social critic and religious author. Accordingly, his work crosses the boundaries of philosophy, theology, psychology, literary criticism, devotional literature and fiction. He made many original conceptual contributions to each of the disciplines he employed. He was a great supporter of freedom and values of human individual. The main philosophical themes and principal conceptions of Kierkegaard’s philosophy are truth, freedom, choice, and God. For him, human beings stand out as responsible individuals who must make free choices. Kierkegaard was born on May 5, 1813 in Copenhagen, Denmark. He studied Theology and Philosophy from Copenhagen University . Kierkegaard lived the majority of his life alone. He left his native Copenhagen only three or four times, each time to visit Berlin , and never married, though he was engaged for a short time. Kierkegaard is known for his critiques of Hegel, for his fervent analysis of the Christian faith, and for being an early precursor to the existentialists. He is known as the “father of existentialism”. Kierkegaard is generally considered to have been the first existentialist philosopher, though he did not use the term existentialism. He proposed that each individual , not society or religion, is solely responsible for giving meaning to life and living it passionately and sincerely, or authentically. Kierkegaard is said to have inaugurated modern existentialism in the early 19th century, while Jean-Paul Sartre is said to have been the last great existentialist thinker in the 20th century. -
Temporality and Historicality of Dasein at Martin Heidegger
Sincronía ISSN: 1562-384X [email protected] Universidad de Guadalajara México Temporality and historicality of dasein at martin heidegger. Javorská, Andrea Temporality and historicality of dasein at martin heidegger. Sincronía, no. 69, 2016 Universidad de Guadalajara, México Available in: https://www.redalyc.org/articulo.oa?id=513852378011 This work is licensed under Creative Commons Attribution 4.0 International. PDF generated from XML JATS4R by Redalyc Project academic non-profit, developed under the open access initiative Filosofía Temporality and historicality of dasein at martin heidegger. Andrea Javorská [email protected] Constantine the Philosopher University in Nitra, Eslovaquia Abstract: Analysis of Heidegger's work around historicity as an ontological problem through the existential analytic of Being Dasein. It seeks to find the significant structure of temporality represented by the historicity of Dasein. Keywords: Heidegger, Existentialism, Dasein, Temporality. Resumen: Análisis de la obra de Heidegger en tornoa la historicidad como problema ontológico a través de la analítica existencial del Ser Dasein. Se pretende encontrar la estructura significativa de temporalidad representada por la historicidad del Dasein. Palabras clave: Heidegger, Existencialismo, Dasein, Temporalidad. Sincronía, no. 69, 2016 Universidad de Guadalajara, México Martin Heidegger and his fundamental ontology shows that the question Received: 03 August 2015 Revised: 28 August 2015 of history belongs among the most fundamental questions of human Accepted: -
Existential Aspect of Being: Interpreting J. P. Sartre's Philosophy
Existential aspect of Being: Interpreting J. P. Sartre’s Philosophy Ivan V. Kuzin, Alexander A. Drikker & Eugene A. Makovetsky Saint Petersburg State University, Russia Abstract The article discusses rationalistic and existential approaches to the problem of existence. The comparison of Sartre's pre-reflective cogito and Descartes' reflective cogito makes it possible to define how Sartre’s thought moves from the thing to consciousness and from consciousness to the thing. At the same time, in Being and Nothingness Sartre does not only define the existence of the thing in its passivity—which in many respects corresponds to Descartes' philosophy, but also as an open orientation towards consciousness, the latter concept not being fully developed by him. This statement may be regarded as a hidden component of Sartre’s key thesis about the role of the Other in the verification of our existence. The most important factor in understanding this is the concept of the look. Detailed analysis of Sartre’s theses in Being and Nothingness enables us to demonstrate that the concept of the look makes it possible to consider the identity of being-in-itself and being-for-itself (consciousness). Keywords: Sartre, rationalism, existentialism, thing, being, the look, existence, nothingness, consciousness, the Other 1. Introduction E. Husserl said that being of the object is such “that it is cognisable in itself” (“daß es in seinem Wesen liegt, erkennbar zu sein”). (Ingarden 1992: 176) This statement is important if we are to accept the fact that the possibility of looking at the object correlates with being of the object itself. -
The Search for Meaning of Life: Existentialism, Communication, and Islam
The Search for 0eaning of Life: Existentialism, Communication, and ,slam 2. HasEiansyah ABSTRACT 0aNna merupaNan hal sangat penting dalam Nehidupan manusia. Tanpa maNna, Nehidupan aNan tanpa arah dan penuh Negelisahan. 0aNna hidup dapat dicari melalui nilai-nilai Nreatif, nilai-nilai pengalaman, nilai-nilai cara EersiNap, NomuniNasi dan partisipasi, pemahaman diri, dan pemahaman aNan aMaran agama. ,slam menawarNan aspeN nomatif Eagi pencapaian hidup EermaNn lewat pemEersihan diri, Nontemplasi, serta Nomitmen pada Neilmuan dan NemasyaraNatan. ,ntroduction was ever upset deeply, while he had a good posi- tion and future. He needed something else, that :e face our life every day. :e sleep, wake was a high meaningful life, which could make him up, eat, work, take part in communication, have a aEsolutely satisfied. He gave up all his position. rest, and so on. Events come to us and we pay Then, he was lost himself in a realm of mysticism attention to them, even involve ourselves in them, (tashawwuf). In this world, he felt a highest satis- or ignore them. In other cases, we need some- faction and a real significant life. thing, we seek it, we get it or not, then we feel At first glance it seems difficult to understand happy or sad. It takes place automatically and why, for instance, someone is very interested in routinely. :e are as though in a circle of situation. climEing up mountain, while another is pleased to However in reality, life is not as simple as that. contriEute most of his possession to others and Each of us is not always involved passively in a he chooses to lead an extremely soEer life. -
Toward the Development of a Measure of Existential Authenticity Patrick Charles Carmody University of Tennessee, Knoxville, [email protected]
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Tennessee, Knoxville: Trace University of Tennessee, Knoxville Trace: Tennessee Research and Creative Exchange Doctoral Dissertations Graduate School 5-2013 Understanding Meaning and Existence: Toward the Development of a Measure of Existential Authenticity Patrick Charles Carmody University of Tennessee, Knoxville, [email protected] Recommended Citation Carmody, Patrick Charles, "Understanding Meaning and Existence: Toward the Development of a Measure of Existential Authenticity. " PhD diss., University of Tennessee, 2013. https://trace.tennessee.edu/utk_graddiss/1704 This Dissertation is brought to you for free and open access by the Graduate School at Trace: Tennessee Research and Creative Exchange. It has been accepted for inclusion in Doctoral Dissertations by an authorized administrator of Trace: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. To the Graduate Council: I am submitting herewith a dissertation written by Patrick Charles Carmody entitled "Understanding Meaning and Existence: Toward the Development of a Measure of Existential Authenticity." I have examined the final electronic copy of this dissertation for form and content and recommend that it be accepted in partial fulfillment of the requirements for the degree of Doctor of Philosophy, with a major in Psychology. John Lounsbury, Major Professor We have read this dissertation and recommend its acceptance: Kristina Gordon, -
Existentialism
TOPIC FOR- SEM- III ( PHIL-CC 10) CONTEMPORARY WESTERN PHILOSOPHY BY- DR. VIJETA SINGH ASSISTANT PROFESSOR P.G. DEPARTMENT OF PHILOSOPHY PATNA UNIVERSITY Existentialism Existentialism is a philosophy that emphasizes individual existence, freedom and choice. It is the view that humans define their own meaning in life, and try to make rational decisions despite existing in an irrational universe. This philosophical theory propounds that people are free agents who have control over their choices and actions. Existentialists believe that society should not restrict an individual's life or actions and that these restrictions inhibit free will and the development of that person's potential. History 1 Existentialism originated with the 19th Century philosopher Soren Kierkegaard and Friedrich Nietzsche, but they did not use the term (existentialism) in their work. In the 1940s and 1950s, French existentialists such as Jean- Paul Sartre , Albert Camus and Simone de Beauvoir wrote scholarly and fictional works that popularized existential themes, such as dread, boredom, alienation, the absurd, freedom, commitment and nothingness. The first existentialist philosopher who adopted the term as a self-description was Sartre. Existentialism as a distinct philosophical and literary movement belongs to the 19th and 20th centuries, but elements of existentialism can be found in the thought (and life) of Socrates, in the Bible, and in the work of many pre-modern philosophers and writers. Noted Existentialists: Soren Kierkegaard (1813-1855) Nationality Denmark Friedrich Nietzsche(1844-1900) Nationality Germany Paul Tillich(1886-1965) Nati…United States, Germany Martin Heidegger ( 1889-1976) Nati…Germany Simone de Beauvior(1908-1986) Nati…France Albert Camus (1913-1960) Nati….France Jean Paul Sartre (1905-1980) Nati….France 2 What does it mean to exist ? To have reason. -
Nietzsche's Engagements with Kant and the Kantian Legacy, Vol
Nietzsche's Engagements with Kant and the Kantian Legacy, vol. 1: Nietzsche, Kant, and the Problem of Metaphysics ed. by Marco Brusotti and Herman Siemens (review) Justin Remhof The Journal of Nietzsche Studies, Volume 52, Issue 1, Spring 2021, pp. 177-184 (Review) Published by Penn State University Press For additional information about this article https://muse.jhu.edu/article/788332 [ Access provided at 22 Apr 2021 16:37 GMT from Old Dominion Libraries & (Viva) ] BOOK REVIEWS | 177 Rather than reducing the will to power to individual aggressivity, this idea must at least be understood historically such that it accommodates Nietzsche’s abiding sense that early human existence was “constantly imperiled” (D 18, see also D 23), and that we were the “most endangered animal” in dire need of “help and protection” (GS 354; see also GM II:19, III:13). It is under these circumstances that our will to power initially emerges. It is surely against this backdrop that Nietzsche accepts the ethnological vision of prehistoric humans surviving in a variety of kin-based communities (Geschlechtsgenossenschaften), from the most basic largely promiscuous and egalitarian matriarchal hordes to more hierarchical, patriarchal, and ordered tribal associations. These dif- ferent kinds of kin-based communities can exist at the same time and wage desperate wars with each other for survival. It is only such a view that makes sense of the sudden appearance of those “unconscious artists” who are “orga- nized on a war footing [. .] with the power to organize” (GM II:17), such that they can take advantage of the less organized, more peaceful communities. -
Existentialism in Two Plays of Jean-Paul Sartre
Journal of English and Literature Vol. 3(3), 50-54, March 2012 Available online at http://www.academicjournals.org/IJEL DOI:10.5897/IJEL11.042 ISSN 2141-2626 ©2012 Academic Journals Review Existentialism in two plays of Jean-Paul Sartre Cagri Tugrul Mart Department of Languages, Ishik University, Erbil, Iraq. E-mail: [email protected]. Tel: (964) 7503086122. Accepted 26 January, 2012 Existentialism is the movement in the nineteenth and twentieth century philosophy that addresses fundamental problems of human existence: death, anxiety, political, religious and sexual commitment, freedom and responsibility, the meaning of existence itself (Priest, 2001: 10). This study tries to define what existentialism is and stresses themes of existentialism. This research finally points out these themes of existentialism by studying on two existentialist drama plays written by Jean-Paul Sartre who was a prominent existentialist writer. The plays by Sartre studied in this research are ‘The Flies’ and ‘Dirty Hands’. Key words: Existentialism, freedom, absurdity, anguish, despair, nothingness. INTRODUCTION Existentialism is the philosophy that makes an religious, political, or sexual commitment? How should authentically human life possible in a meaningless and we face death? (Priest, 2001: 29). We can briefly define absurd world (Panza and Gale, 2008: 28). It is essentially existentialism as: ‘existentialism maintains that, in man, the search of the condition of man, the state of being and in man alone, existence precedes essence’. This free, and man's always using his freedom. Existentialism simply means that man first is, and only subsequently is, is to say that something exists, is to say that it is. -
Perfecting Nature
Perfecting Nature: Friedrich Nietzsche's Ideal and Politics of Cultivation by Dr Adriano Dino Cugola Deakin University 1990 Table of contents Synopsis ....................................................................................................................... 5 Foreword ..................................................................................................................... 6 1 - Elements of the Ideal of Cultivation .................................................................... 7 Rational Consciousness: the Idea of Physis ........................................................... 7 Perfecting Nature ................................................................................................... 8 Division of labour ................................................................................................ 10 Individuality in civilisation................................................................................... 10 The politics of cultivation ..................................................................................... 11 Secular and non-secular orientations .................................................................. 12 Posterity ............................................................................................................... 14 The Axial Age ....................................................................................................... 14 2 - Types of the Ideal of Cultivation ........................................................................ 16 The -
Deep Contextualism and Radical Criticism: the Argument for a Division of Labor
1 Deep Contextualism and Radical Criticism: The Argument for a Division of Labor Mathias Thaler [email protected] Abstract: Raymond Geuss has recently argued for a “realist” re‐orientation of political theory. This argument is based on a devastating critique of what he calls the “ethics first”‐approach, that is, an approach to politics that is essentially derived from, and thus tributary to, ethics. Geuss’s own account of realist political theory urges us to engage in two distinct activities: (1) embracing some form of deep contextualism and (2) exploiting the potential for radical criticism. This paper argues that these imperatives cannot be fully synthesized because they impose completely different requirements on the philosopher: the former forces the philosopher to immerse herself into the analysis of the real world so as to tailor her normative judgments to the particularities of the situation under scrutiny, while the latter might actually be served better if the principles of justice remained untainted by any considerations of the real world. To illustrate this claim about the structural incompatibility, I will start by unfolding a continuum of various positions in the debate about the relationship between deep contextualism and radical criticism. This continuum has at one extreme Michael Walzer’s notion of “immanent criticism”, and on the other extreme we can find G. A. Cohen’s suggestion that principles of justice should remain “fact‐insensitive”. The final part of this paper suggests that we best conceive of deep contextualism and radical criticism not as mutually exclusive, but rather as reciprocally complimentary. This idea is encapsulated in the notion that we need a division of labor between idealizing and realist approaches to politics. -
Nietzsche's Positivism
Nietzsche’s Positivism Nadeem J. Z. Hussain 1. Introduction One strong strain in contemporary Anglo-American secondary literature on Nietzsche would like to take his favourable comments about science, scientific methodology, the results of particular sciences, the role of scientists, and the senses as grounds for interpreting him as similar in many ways to contemporary naturalists.1 According to such a reading, Nietzsche has a basically empiricist epistemology and has ontological commitments that are more or less straight- forwardly read off of whatever he takes to be the best empirically supported account of the world. This interpretation is taken to gain support from the strong presence of materialism in Nietzsche’s historical context. However, this view does run into some problems. Nietzsche often suggests that the theories of scientists do not straightforwardly report how the world is. Thus he says: It is perhaps just dawning on five or six minds that physics, too, is only an interpretation and exegesis of the world (to suit us, if I may say so!) and not a world-explanation; but insofar as it is based on belief in the senses, it is regarded as more, and for a long time to come must be regarded as more—namely, as an explanation. (BGE 14)2 Or consider the following passage: One should not wrongly reify ‘cause’ and ‘effect’, as the natural scientists do (and whoever, like them, now ‘naturalizes’ in his thinking), according to the prevailing mechanical doltishness which makes the cause press and push until it ‘effects’ its end; one should use ‘cause’ and ‘effect’ only as pure concepts, that is to say, as conventional fictions for the purpose of designation and communication—not for explanation.