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Averroes's Dialectic of Enlightenment
59 AVERROES'S DIALECTIC OF ENLIGHTENMENT. SOME DIFFICULTIES IN THE CONCEPT OF REASON Hubert Dethier A. The Unity ofthe Intellect This theory of Averroes is to be combated during the Middle ages as one of the greatest heresies (cft. Thomas's De unitate intellectus contra Averroystas); it was active with the revolutionary Baptists and Thomas M"Unzer (as Pinkstergeest "hoch liber alIen Zerstreuungen der Geschlechter und des Glaubens" 64), but also in the "AufkHinmg". It remains unclear on quite a few points 65. As far as the different phases of the epistemological process is concerned, Averroes reputes Avicenna's innovation: the vis estimativa, as being unaristotelian, and returns to the traditional three levels: senses, imagination and cognition. As far as the actual abstraction process is concerned, one can distinguish the following elements with Avicenna. 1. The intelligible fonns (intentiones in the Latin translation) are present in aptitude and in imaginative capacity, that is, in the sensory images which are present there; 2. The fonns are actualised by the working of the Active Intellect (the lowest celestial sphere), that works in analogy to light ; 3. The intelligible fonns-in-act are "received" by the "possible" or the "material intellecf', which thereby changes into intellect-in-act, also called: habitual or acquired intellect: the. perfect form ofwhich - when all scientific knowledge that can be acquired, has been acquired -is called speculative intellect. 4. According to the Aristotelian principle that the epistemological process and knowing itselfcoincide, the state ofintellect-in-act implies - certainly as speculative intellect - the conjunction with the Active Intellect. 64 Cited by Ernst Bloch, Avicenna und die Aristotelische Linke, (1953), in Suhrkamp, Gesamtausgabe, 7, p. -
An Interpretation of Kant's Political Philosophy in Light of His Critical-Regulative Method
DePaul University Via Sapientiae College of Liberal Arts & Social Sciences Theses and Dissertations College of Liberal Arts and Social Sciences 11-2011 Politics, history, critique: An interpretation of Kant's political philosophy in light of his critical-regulative method. Dilek Huseyinzadegan DePaul University, [email protected] Follow this and additional works at: https://via.library.depaul.edu/etd Recommended Citation Huseyinzadegan, Dilek, "Politics, history, critique: An interpretation of Kant's political philosophy in light of his critical-regulative method." (2011). College of Liberal Arts & Social Sciences Theses and Dissertations. 110. https://via.library.depaul.edu/etd/110 This Dissertation is brought to you for free and open access by the College of Liberal Arts and Social Sciences at Via Sapientiae. It has been accepted for inclusion in College of Liberal Arts & Social Sciences Theses and Dissertations by an authorized administrator of Via Sapientiae. For more information, please contact [email protected]. POLITICS, HISTORY, CRITIQUE: AN INTERPRETATION OF KANT’S POLITICAL PHILOSOPHY IN LIGHT OF HIS CRITICAL-REGULATIVE METHOD A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy October 2011 By Dilek Huseyinzadegan Department of Philosophy College of Liberal Arts and Sciences DePaul University Chicago, Illinois Acknowledgements This dissertation would not have been possible without the help and support of many people. The Department of Philosophy at DePaul University provided a doctoral scholarship for eight years of graduate study. I thank the faculty for their help and support throughout this process, especially my dissertation director Avery Goldman, whose approach to Kant and his method inspired this project in the first place, my committee members Elizabeth Millàn, Kevin Thompson, and Rick Lee, whose graduate seminars gave rise to numerous fruitful discussions on German Idealism and Romanticism, history and politics, and critical theory. -
Anti-Jewish Tropes in Modern Philosophy Svenungsson, Jayne
Enlightened Prejudices : Anti-Jewish Tropes in Modern Philosophy Svenungsson, Jayne Published in: Rethinking Time : Essays on History, Memory and Representation 2011 Link to publication Citation for published version (APA): Svenungsson, J. (2011). Enlightened Prejudices : Anti-Jewish Tropes in Modern Philosophy. In H. Ruin, & A. Ers (Eds.), Rethinking Time : Essays on History, Memory and Representation (Vol. 9, pp. 279-290). Södertörn Philosophical Studies. Total number of authors: 1 General rights Unless other specific re-use rights are stated the following general rights apply: Copyright and moral rights for the publications made accessible in the public portal are retained by the authors and/or other copyright owners and it is a condition of accessing publications that users recognise and abide by the legal requirements associated with these rights. • Users may download and print one copy of any publication from the public portal for the purpose of private study or research. • You may not further distribute the material or use it for any profit-making activity or commercial gain • You may freely distribute the URL identifying the publication in the public portal Read more about Creative commons licenses: https://creativecommons.org/licenses/ Take down policy If you believe that this document breaches copyright please contact us providing details, and we will remove access to the work immediately and investigate your claim. LUND UNIVERSITY PO Box 117 221 00 Lund +46 46-222 00 00 Published in Andrus Ers and Hans Ruin (eds.), Conceptualizing History: Essays on History, Memory and Representation, Södertörn Philosophical Studies 11, Huddinge: Södertörn University, 2011, 279–290. ISBN: 978-91-86069-32-2. -
The Distinction Between Reason and Intuitive Knowledge in Spinoza's
The Distinction between Reason and Intuitive Knowledge in Spinoza’s Ethics Sanem Soyarslan Duke University While both intuitive knowledge (scientia intuitiva) and reason (ratio) are adequate ways of knowing for Spinoza, they are not equal. Intuitive knowledge has greater power over the passive affects than reason, and appreciating the nature of this superiority is crucial to understanding Spinoza‘s ethical theory. However, due to Spinoza‘s notoriously parsimonious treatment of the distinction between reason and intuitive knowledge in the Ethics, there has been little consensus in the literature regarding the nature of this distinction. Instead, several candidate interpretations have emerged, which can be broadly grouped under two categories: Form Interpretations (FI) and Content Interpretations (CI). According to the FI, which is held by scholars such as Yirmiyahu Yovel1 and Steven Nadler2, reason and intuitive knowledge are different only in terms of their form—that is, the process by which they are attained. Thus, the FI attributes the above epistemic asymmetry entirely to differences in the methods of cognition between intuitive knowledge and reason. By contrast, the CI, embraced by scholars such as Henry Allison3 and Edwin Curley4, holds that the two kinds of adequate knowledge differ not only in terms of their form, but also with regard to their content. More specifically, the CI maintains that reason involves the universal knowledge of the properties of things, whereas intuitive knowledge relates to the essence of things. I agree with the CI that reason and intuitive knowledge differ not only in form but also with respect to their content. Nevertheless, I believe there is an important gap in the CI: namely, although it maintains that adequate knowledge of the essences of things is limited to intuitive knowledge, it fails to flesh out precisely what these essences are taken to be. -
Reading Plato (After Nietzsche & Co.) DAVID FARRELL KRELL Depaul
Plato Nietzsche & Reading (After Co.) DAVID FARRELL KRELL DePaul University Just for the record: Socrates stands so close to me that I am almost always fighting a battle with him. Friedrich Nietzsche, 1875 ["However, I believe that Plato was sick"]. Plato, Phaedo 59b10 Nietzsche and Plato: a frightful confrontation. From the many discussions of Plato in Nietzsche's works-there are well over five hundred direct references-we learn that Nietzsche viewed his life's task as overcoming Platonism. And, all reservations and qualifications aside, we know that Plato had something to do with Platonism. If the history of Western philosophy is a series of footnotes to Plato, if philosophy itself consists of variations on the theme of Platonism, then Nietzsche wants to write the last variation, the one that will exhaust all remaining possibilities for Platonism and bring philosophy as such to a close. It seems we can read sympathetically either Plato or Nietzsche, but not both: read Plato alone, and rest assured that Nietzsche is a dogmatist of the nastiest sort, more destructive even than Thrasymachus or Callicles; read Nietzsche alone, and rest assured that Plato is a decadent of the most contemptible sort, and a charlatan besides. Nietzsche calls him "a grand Cagliostro." Reading Plato after Nietzsche: is that possible at all?' It would not be too much to say that every indictment in the Nietzschean oeuvre of otherworldly metaphysics, morals, religion, and art directly involves Plato and Platonism. Philosophers are people who 46 want to hurry up and die, we read in Phaedo, so that they can float up to the ethereal realm of the pure ideas; to this end they despise the body and preach crusades against it, and lending death a hand, they mortify the flesh; they invent a God as anemic as themselves and invest their wretched hopes in him, dreaming heavenly dreams; even their music is lugubrious and bathetic, their dance a kind of solemn mummery. -
The Practical Origins of Ideas
The Practical Origins of Ideas Genealogy as Conceptual Reverse-Engineering MATTHIEU QUELOZ Under contract with Oxford University Press Abstract Why did such highly abstract ideas as truth, knowledge, or justice become so important to us? What was the practical point of coming to think in these terms? This book uncovers, develops, and defends a philosophical method that aims to answer such questions. This is the method of pragmatic genealogy: the telling of developmental narratives that seek to make sense of ideas in terms of their practical origins. Two principal theses structure the book. The first is that there is a pragmatic genealogical tradition which cuts across the analytic-continental divide, a tradition running from the state-of-nature stories of David Hume and the early genealogies of Friedrich Nietzsche to more recent work in analytic philosophy by Edward Craig, Bernard Williams, and Miranda Fricker. However, these genealogies combine fictionalising and historicising in ways that even those sympathetic to genealogy have found puzzling. Hence the book’s second, systematic thesis: we understand why both the fictionalising and the historicising are called for if we interpret these genealogies as dynamic models serving to reverse-engineer the points of ideas in relation to generic and socio-historically local needs. Pragmatic genealogy then emerges as having two attractive features. Far from issuing in the kind of reductively instrumental view of things often associated with naturalism, pragmatism, and genealogy, the method offers us explanation without reduction, helping us understand what led our ideas to shed the traces of their practical origins. And far from being normatively inert in the way that genealogical explanations are commonly taken to be, pragmatic genealogy can affect the space of reasons by helping us determine whether and when our ideas are worth having. -
What Was the Cause of Nietzsche's Dementia?
PATIENTS What was the cause of Nietzsche’s dementia? Leonard Sax Summary: Many scholars have argued that Nietzsche’s dementia was caused by syphilis. A careful review of the evidence suggests that this consensus is probably incorrect. The syphilis hypothesis is not compatible with most of the evidence available. Other hypotheses – such as slowly growing right-sided retro-orbital meningioma – provide a more plausible fit to the evidence. Friedrich Nietzsche (1844–1900) ranks among the paintings had to be removed from his room so that most influential of modern philosophers. Novelist it would look more like a temple2. Thomas Mann, playwright George Bernard Shaw, On 3 January 1889, Nietzsche was accosted by journalist H L Mencken, and philosophers Martin two Turinese policemen after making some sort of Heidegger, Karl Jaspers, Jacques Derrida, and public disturbance: precisely what happened is not Francis Fukuyama – to name only a few – all known. (The often-repeated fable – that Nietzsche acknowledged Nietzsche as a major inspiration saw a horse being whipped at the other end of the for their work. Scholars today generally recognize Piazza Carlo Alberto, ran to the horse, threw his Nietzsche as: arms around the horse’s neck, and collapsed to the ground – has been shown to be apocryphal by the pivotal philosopher in the transition to post-modernism. Verrecchia3.) Fino persuaded the policemen to There have been few intellectual or artistic movements that have 1 release Nietzsche into his custody. not laid a claim of some kind to him. Nietzsche meanwhile had begun to write brief, Nietzsche succumbed to dementia in January bizarre letters. -
Nietzsche's Naturalism As a Critique of Morality and Freedom
NIETZSCHE’S NATURALISM AS A CRITIQUE OF MORALITY AND FREEDOM A thesis submitted to Kent State University in partial fulfillment of the requirements for the Degree of Master of Arts by Nathan W. Radcliffe December, 2012 Thesis written by Nathan W. Radcliffe B.S., University of Akron, 1998 M.A., Kent State University, 2012 Approved by Gene Pendleton____________________________________, Advisor David Odell‐Scott___________________________________, Chair, Department of Philosophy Raymond Craig_____________________________________, Dean, College of Arts and Sciences ii TABLE OF CONTENTS ACKNOWLEDGEMENTS....................................................................................................................v INTRODUCTION............................................................................................................................... 1 CHAPTERS I. NIETZSCHE’S NATURALISM AND ITS INFLUENCES....................................................... 8 1.1 Nietzsche’s Speculative‐Methodological Naturalism............................................ 8 1.2 Nietzsche’s Opposition to Materialism ............................................................... 15 1.3 The German Materialist Influence on Nietzsche................................................. 19 1.4 The Influence of Lange on Nietzsche .................................................................. 22 1.5 Nietzsche’s Break with Kant and Its Aftermath................................................... 25 1.6 Influences on Nietzsche’s Fatalism (Schopenhauer and Spinoza) -
An Examination of Nietzsche's Critique of Art and Th
Evening Twilight of Art: An Examination of Nietzsche’s Critique of Art and the Aesthetic Tradition Aleksandra Subic Thesis submitted to the Faculty of Graduate and Postdoctoral Studies in partial fulfillment of the requirements for the Doctorate in Philosophy Degree in Philosophy Department of Philosophy Faculty of Art University of Ottawa Aleksandra Subic, Ottawa, Canada, 2015 Abstract Since the earliest reception of his thought Nietzsche’s name has been consistently associated with a certain valorization of art that is taken to be central to his work and his overall concerns. Even a brief overview of Nietzsche literature will speak to the fact that Nietzsche is held in general to be the quintessential philosopher of art, the thinker who holds art to be a central aspect of life lived well and of culture ‘well turned out’. The broad aim of this study is to offer an alternative reading of Nietzsche’s thought on art that will suggest a need to re-examine this generally accepted consensus concerning Nietzsche’s philosophy; it is to recognize the deep suspicion and at times hostility that Nietzsche displays towards art and artists, to uncover philosophical argument and assumptions underlying this suspicion, to bring to surface his thoroughgoing and consistent attempt to uncover the power configurations and presupposition which, Nietzsche believed, underpinned not just a particular kind of art or work of art, but art in general, and finally to view this tendency as something deeply connected to other areas of his thought. While bringing to surface this much neglected aspect of Nietzsche’s treatment of art, I show that his critique may turn out to be quite radical and far reaching, inasmuch as Nietzsche goes perhaps further than Hegel in diagnosing the death of art, and because he systematically attempts to undermine, negate, and expose as self-defeating or life-denying not only the conception of art conceived by the aesthetic tradition, but also modern artistic practices and the consumption of art as a cultural good. -
Nietzsche's Conception of Friendship
The University of Notre Dame Australia ResearchOnline@ND Theses 2007 Nietzsche’s Conception of Friendship Ryan C. Kinsella University of Notre Dame Australia Follow this and additional works at: https://researchonline.nd.edu.au/theses Part of the Philosophy Commons COMMONWEALTH OF AUSTRALIA Copyright Regulations 1969 WARNING The material in this communication may be subject to copyright under the Act. Any further copying or communication of this material by you may be the subject of copyright protection under the Act. Do not remove this notice. Publication Details Kinsella, R. C. (2007). Nietzsche’s Conception of Friendship (Master of Philosophy (MPhil)). University of Notre Dame Australia. https://researchonline.nd.edu.au/theses/14 This dissertation/thesis is brought to you by ResearchOnline@ND. It has been accepted for inclusion in Theses by an authorized administrator of ResearchOnline@ND. For more information, please contact [email protected]. - 1- Nietzsche’s Conception of Friendship A Master of Philosophy dissertation by Ryan Kinsella University of Notre Dame Australia, July 2007 Dr. Marc Fellman, Internal Advisor, University of Notre Dame Australia Dr. Jeff Gauthier, External Advisor, University of Portland - 2- Table of Contents Introduction 5 Chapter One – Nietzsche and Friendship 14 A. Passages on Friendship 15 B. Friends as his Intended Audience 20 C. Nietzsche’s Friends 24 Chapter Two – Nietzsche’s Conception of Friendship 33 A. Human Being as Animal 34 B. Relationships and the Development of the Human Being 40 C. Nietzsche’s Conception of Friendship 44 D. Self-Interestedness and Instrumentality 55 E. Solitude 64 F. Unhealthy Friendship 69 Chapter Three – Friendship and Morality 73 A. -
Nietzsche, Spinoza, and the Ethological Conception of Ethics
ISSN 1393-614X Minerva - An Internet Journal of Philosophy 11 (2007): 113-127 ____________________________________________________ Nietzsche, Spinoza, and the Ethological Conception of Ethics Paolo Bolaños Abstract This paper attempts a parallelism, through the French philosopher Gilles Deleuze’s conception of a practical philosophy, between the thoughts of Friedrich Nietzsche (one of the most celebrated, if not, the most celebrated, appropriated, and abused philosophers of the past century) and Benedict de Spinoza (an almost unsung 18th Century Dutch thinker). Inspired by Nietzsche’s image as a nomadic thinker, Deleuze presents us with a more convincing image of Spinoza: a man who is closer to LIFE. The specific aspect of the Nietzsche-Spinoza relation I want to discuss in what follows is the difference between “morality” and “ethics” — it will become clear that with Nietzsche and Spinoza, ethics has an “ethological” basis. It is hoped that the distinction between morality and ethics will illuminate what Deleuze sees in both Nietzsche and Spinoza as a basic notion of philosophical thinking — a way of thinking which is beyond good and evil, that is, beyond moralistic ontology. “There is more wisdom in your body than in your deepest philosophy.” – F. Nietzsche, Human, All Too Human. “Out of life’s school of war. What does not destroy me, makes me stronger.” – F. Nietzsche, Twilight of the Idols. “I have striven not to laugh at human actions, not to weep at them, nor to hate them, but to understand them.” – B. Spinoza, Tractatus Theologico-Politicus. Ethics amidst Nihilism The most pressing question amidst Friedrich Nietzsche’s prognosis of the cultural disease he calls “nihilism” is the question about the status of “morality” in our contemporary age (and for those who purport themselves to be trendy, the term ‘postmodernity’ seems to convey precisely the crisis of morality). -
Bildungbildungbildung
FRANZ-MICHAEL KONRAD 7. WILHELM VON HUMBOLDTHUMBOLDT’S’S CONTRIBUTION TO A THEORY OF BILDUNGBILDUNGBILDUNG INTRODUCTION: NIETZSCHE’S CRITICISM OF BILDUNG In the first months of the year 1872, Friedrich Nietzsche (1844-1900), who had been teaching as a professor of classical philology at the University of Basel, held five lectures at the invitation of an academic society in Basel. After Nietzsche’s death (1900), these lectures were published under the title, Über die Zukunft unserer Bildungsanstalten (On the Future of Our Educational Institutions). In these lectures, Nietzsche strongly criticised the state of the German schools, in particular, of the Gymnasium (secondary school). The schools, according to Nietzsche, were no longer places of true Bildung, but “institutions of existential hardship” (Nietzsche, 1988, p. 717). The idea of Bildung, which, above all, the Gymnasien, had long upheld, had, in Nietzsche’s opinion, been completely ruined. Nietzsche named three aspects of this deterioration: Firstly, the economisation and utilitarisation of Bildung. Bildung was seen only as an economic factor. And this held true for society as a whole, which regarded Bildung as a productive factor, as well as for the individual, who hoped to turn Bildung into money as quickly as possible. Secondly, Nietzsche referred to massification. In the meantime, everyone was striving for Bildung. The driving force behind this development – and this is the third aspect which Nietzsche cited – was the state, which hoped to use Bildung as a means of binding its citizens to it. Economisation, massification and nationalisation – those were the three central points of criticism with regard to the state of Bildung which Nietzsche described.