DOCSLIB.ORG

L'absente De Tous Bouquets

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
L'absente De Tous Bouquets L’absente de tous bouquets Linguistic Negativity in Martin Heidegger and Maurice Merleau-Ponty ———————————————————— Berndt Sellheim B.A. Comm. (Hons 1 st Class, UTS), Dip. App. Sci. (Nuc. Med., Sydney). ———————————————————— Macquarie University, Department of Philosophy, Division of Society, Culture, Media and Philosophy, April 2008. This thesis is presented for the degree of Doctor of Philosophy. 1 2 Contents Foreword 13 Prelude 19 Introduction 23 Chapter1 RomanticOrigins 31 Chapter2 PoeticRevelationinGermanRomanticism 45 Chapter3 NegativeFoundationsinMartinHeidegger 71 Chapter4 HeideggerandPoeticRevelation—Artwork, 119 ThoughtandWord Chapter5 Merleau-Ponty:SilenceandÊtreSauvage 163 Chapter6 Merleau-PontyandtheSilenceofNature 203 Chapter7 ThePoetic:ConfluenceofWordandFlesh 247 Bibliography 289 3 4 L’absentedetousbouquets ——————— LinguisticNegativityinMartinHeidegger andMauriceMerleau-Ponty Synopsis What is our opening upon the world? What is the relationship between this opening—its tactility, depth and reach—and the language with which we seek to expressit?Poetryandphilosophyarefrequentlyconsideredinopposition,buthere, pushing up against the limits and possibilities of expression, in the face of ‘raw’ perception, they speak of a common opening upon experience. Both disciplines begininasenseofwonderthatwefindourselvesinameaningfulworld,andeach takestheexplorationofthat‘meaning’tobethefirstquestionofexistence.Their divergence,andthemanifoldpathsthatproliferatewithineachindividualdiscipline, arrivesinhowthisquestionisunfoldedandengaged. Although the opposition between the disciplines is an ancient one, one that continuestothisday,sometheoristsdoattempttomergethesegenres,andinfact see the possibilities of exploring this phenomenological opening as existing only within the coupling of the two. This thesis will look at how such a coupling is theorisedinJenaRomanticism,andexaminethewayinwhichitisformulatedand executedintwoofthe20 th Century’smostoriginalandimportantthinkers,Martin Heidegger and Maurice Merleau-Ponty. The central question is why, in the responses offered by both these philosophers, modes of ‘indirect’ expression are frequently privileged over more ‘direct’ logico-discursive language. The inquiry willbeengagedthematicallyandinthelinguisticformoftheworkitself. 5 StatementofCandidate Ideclarethatthissubmissionismyownworkandtothebestofmy knowledge contains no material previously published or written by anotherperson,normaterialwhichhasbeenacceptedfortheawardof any other degree or diploma at Macquarie University or any other educationalinstitution,exceptwheredueacknowledgementismadein thethesis. Theintellectualcontentofthisthesisistheproductofmyownwork, excepttotheextentthatcriticismandadvicefromothersconcerningthe overall structure and design, presentation and linguistic expression is acknowledged. BerndtSellheim 6 AbbreviationsforFrequentlyCitedTexts MartinHeidegger BDT.‘Building,Dwelling,Thinking.’MartinHeidegger Poetry,Language,Thought. Trans.AlbertHofstadter.NewYork,PerennialClassics,2001. BT. BeingandTime trans.JohnMacquarieandEdwardRobinson.Oxford,Blackwell Publishing,1962. CCP.‘ConversationonaCountryPathaboutThinking’in DiscourseonThinking trans.JohnM.AndersonandE.HansFreud.NewYork,HarperPerennial,1966. CTP. ContributionstoPhilosophy:(FromEnowning) trans.ParvisEmadandKenneth Maly.Bloomington,IndianaUniversityPress,1999. DL.‘ADialogueonLanguage’in OnTheWaytoLanguage. SanFrancisco,Harper Collins,1971. EoP.‘TheEndofPhilosophyandtheTaskofThinking’in BasicWritings, ed.David FarrellKrell.London,Routledge,1993. I. Hölderlin’sHymn“TheIster,”trans.WilliamMcNeillandJuliaDavis. Bloomington,IndianaUniversityPress,1996. LH.‘TheLetteronHumanism’in BasicWritings ed.DavidFarrellKrell. London, Routledge,2002. LP.‘LanguageinthePoem’in OnTheWaytoLanguage ,trans.PeterD.Hertz.San Francisco,HarperCollins,1971. OWA.‘TheOriginoftheWorkofArt’in BasicWritings, ed.DavidFarrellKrell. London,Routledge,1993. NL.‘TheNatureofLanguage’in OnTheWaytoLanguage ,trans.PeterD.Hertz.San Francisco,HarperCollins,1971. RP.‘RemembranceofthePoet’trans.DouglasScottin ExistenceandBeing .Chicago, Gateway,1968. PR. ThePrincipleofReason.Bloomington,IndianaUniversityPress,1996. QCT.‘TheQuestionConcerningTechnology’in BasicWritings, ed.DavidFarrell Krell.London,Routledge,1993. 7 WCT.MartinHeidegger, WhatisCalledThinking, trans.J.GlennGray.NewYork, HarperCollins/Perennial,2004. WM.WhatisMetaphysics’in BasicWritings, ed.DavidFarrellKrell.London, Routledge,1993. WPF.‘WhatarePoetsFor’in Poetry,Language,Thought ,trans.AlbertHofstandter. NewYork,PerennialClassics,2001. WTL.‘TheWaytoLanguage’in OnTheWaytoLanguage ,trans.PeterD.Hertz.San Francisco,HarperCollins,1971. MauriceMerleau-Ponty EM.‘EyeandMind’inGalenA.Johnsoned. TheMerleau-PontyAestheticsReader: PhilosophyandPainting ,trans.ed.MichaelB.Smith.Evanston,Northwestern UniversityPress,1993. N. Nature.CourseNotesfromtheCollègedeFrance, trans.RobertVallier.Evanston, NorthwesternUniversityPress,2003. PhP. PhenomenologyofPerception ,trans.ColinSmith.London,Routledge,2002. viii. PS.‘ThePhilosopherandHisShadow’in Signs ,trans.RichardC.Mcleary.Evanston, NorthwesternUniversityPress,1964. SB. TheStructureofBehaviour ,trans.AldenL.Fisher.London,Methuen,1965. UP.‘AnUnpublishedTextbyMauriceMerleau-Ponty:AProspectusofHisWork’ trans.ArleenB.Dalleryin ThePrimacyofPerception .Evanston,Northwestern UniversityPress,1964. 8 MiscellaneousandSecondaryLiterature NH.MigueldeBeistegui,TheNewHeidegger. London,Continuum,NewYork,2005. CJ.ImmanuelKant, TheCritiqueofJudgment ,trans.J.H.Bernard.Mineola.Dover Publications,2005. LA.PhilippeLacoue-LabartheandJean-LucNancy, TheLiteraryAbsolute:The TheoryofLiteratureinGermanRomanticism, trans.PhilipBarnardandCherylLester. Albany,StateUniversityofNewYorkPress,1988. HLP.JulianYoung,Heidegger’sLaterPhilosophy .Cambridge,CambridgeUniversity Press,2002. HPA.——Heidegger’sPhilosophyofArt .Cambridge,CambridgeUniversityPress, 2001. 9 10 Thereareallkindsofemptinessandfullness thatsinganddonotsing. RobertHass 11 12 Foreword Thethesisbeganinaparticular‘senseofworld’thatariseswhenweengagewiththe naturalenvironment,andacuriositywithhowitmightbearticulated.Whatithasbecome isasustainedandinsomerespectsopeninquiryintothenatureoflanguageandits‘fit’ withthatworld.Thewaythisquestionisframedisviatherelationshipbetweenpoetic languageandphilosophy,andthedirectionalityofthequestionwillmostfrequentlybe fromthephilosophicalintothepoetic. Somepracticalmattersneedtobeclarifiedattheoutset.ThefirstiswhatImeanbythe poem, or poetry, or the poetic, a notion that will be used frequently. Besides a few provisos,Idon’tfindanycontradictioninsayingthatmydefinitionhereisessentiallya circular one: most of us have experiences of poetry, of reading poems or having them readtous,andhavesubsequentlydevelopeda‘senseofthepoetic.’Thisdefinitionisnot much help in any absolute sense, but for the majority of readers it will function well enough. 1 Significant differences appear within changing poetic history, ‘school’ and genre,butitisarguablethatevenbetweenthesonnetandfreeverse,betweenHomerand Robert Perelman, a certain relationship arises between the poetic object and language whichaskssimilarquestionsofsound,meaning,andform,whichenquiresaboutthelink betweensense,musicandword.Thepoemisanaestheticenaction ofthesequestions. FromPage11.RobertHass, SunUnderWood. Hopewell,TheEccoPress,1996.21. Wherevertranslationsaremyown,Ihaveincludedtheoriginaltextinthenotes. 1 Derridainfactsuggestsisthatthereisnotheoryofaestheticsthefoundationofwhichisnotinsomeway embeddedwithinitsownaestheticobjects,adding“Circlesofcircles,circleintheencircledcircle.” JacquesDerrida,‘Parergon’in TheTruthinPainting, trans.GeoffBenningtonandIanMcLeod.Chicago, UniversityofChicagoPress,1987.24. 13 Thissaid,whenItalkof‘poetry,’itisespeciallyinthedirectionofmodernpoetrythat Iamgesturing.Modernpoetry(forthesakeofconvenience)isanythingbeginningwith Mallarmé. At the same time as recognising the arbitrary nature of this definition, the significanceofMallarmé’sbreakfrompoetichistory,andhisemphasisonaveryprecise andprofoundnegativity,makehimhardtoignoreasapointofepochalcommencement. Still,adiscussionwhichfocusesontheAmericantraditionmightwelldrawthelineat Walt Whitman, which is to say, really, that such distinctions are arbitrary, but remain somewhatusefulandnotaltogethermeaningless.InparticularIchooseMallarmébecause thecentralthemeofthisthesisislinguisticnegativity,andMallarméwasboththemother and midwife of a certain form of negativity that is now commonplace within poetic expression. The idea that certain linguistic structures are not reducible to a logico-discursive language, yet remain meaningful, is central to the following discussion, and it is this particularly that is understood by the term ‘linguistic negativity.’ Such negativity may taketheformofunresolvedorpolysemouslanguagewithinapoem,oraphilosophical textwhichtradesonan apparent ‘imprecision.’ Negative meaningindicatesthatwhich cannot be understood in a positive sense: a word (or a phrase or an entire text) that exhibits a problematic reference to its usual object or action, where ‘direct’ lines of significationaresevered,whereliteralmeaningsperhapsdonotfunctionatall,donot,as such,‘makesense.’ Frequently, such ‘negative’ relationships counter-determine the usual modes of understanding.Inthisbreakdownofsense,alternativepossibilitiesofmeaningarise,yet
Load more

Recommended publications
  • Vietnamese Existential Philosophy: a Critical Reappraisal
    VIETNAMESE EXISTENTIAL PHILOSOPHY: A CRITICAL REAPPRAISAL A Dissertation Submitted to the Temple University Graduate Board In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy By Hi ền Thu Lươ ng May, 2009 i © Copyright 2009 by Hi ền Thu Lươ ng ii ABSTRACT Title: Vietnamese Existential Philosophy: A Critical Reappraisal Lươ ng Thu Hi ền Degree: Doctor of Philosophy Temple University, 2009 Doctoral Advisory Committee Chair: Lewis R. Gordon In this study I present a new understanding of Vietnamese existentialism during the period 1954-1975, the period between the Geneva Accords and the fall of Saigon in 1975. The prevailing view within Vietnam sees Vietnamese existentialism during this period as a morally bankrupt philosophy that is a mere imitation of European versions of existentialism. I argue to the contrary that while Vietnamese existential philosophy and European existentialism share some themes, Vietnamese existentialism during this period is rooted in the particularities of Vietnamese traditional culture and social structures and in the lived experience of Vietnamese people over Vietnam’s 1000-year history of occupation and oppression by foreign forces. I also argue that Vietnamese existentialism is a profoundly moral philosophy, committed to justice in the social and political spheres. Heavily influenced by Vietnamese Buddhism, Vietnamese existential philosophy, I argue, places emphasis on the concept of a non-substantial, relational, and social self and a harmonious and constitutive relation between the self and other. The Vietnamese philosophers argue that oppressions of the mind must be liberated and that social structures that result in violence must be changed. Consistent with these ends Vietnamese existentialism proposes a multi-perspective iii ontology, a dialectical view of human thought, and a method of meditation that releases the mind to be able to understand both the nature of reality as it is and the means to live a moral, politically engaged life.
    [Show full text]
  • A Hermeneutic Phenomenological Inquiry Into the Lived Experiences of Taiwanese Parachute Students
    A HERMENEUTIC PHENOMENOLOGICAL INQUIRY INTO THE LIVED EXPERIENCES OF TAIWANESE PARACHUTE STUDENTS By Benjamin T. OuYang Dissertation submitted to the Faculty of the Graduate School of the University of Maryland, College Park in partial fulfillm ent Of the requirements for the degree of Doctor of Philosophy 2004 Advisory Committee: Professor Francine Hultgren, Chair and Advisor Associate Professor Jing Lin Ms. Su -Chen Mao Associate Professor Marylu McEwen Dr. Maria del Carmen Torres -Queral Copyright by Benjamin T. OuYang 2004 ABSTRACT Title of dissertation: A HERMENEUTIC PHENOMENOLOGICAL INQUIRY INTO THE LIVED EXPERIENCES OF TAIWANESE PARACHUTE STUDENTS. Benjamin T. OuYang, Doctor of Philosophy, 2004 Dissertatio n directed by: Dr. Francine H. Hultgren Department of Education Policy and Leadership The purpose of this study is to understand the lived experiences of Taiwanese parachute students, so named because of their being sent to study in the United States, fr equently unaccompanied by their parents. Significant themes are revealed through hermeneutic phenomenological methodology and developed using the powerful metaphor of landing. Seven parachute students took part in several in -depth conversations with the researcher about their experiences living in the States, immersed in the English language and the American culture. Their stories are reflective accounts, which when coupled with literary and philosophic sources, reveal the essence of this experience of living in a foreign land. Voiced by teenage and young adult parachute students, the metaphor of landing as shown in their search for establishing a home and belonging, is the slate for the writing of this work’s main themes. The research opens up to a deeper understanding of this phenomenon in such themes as foreignness, landing and surveying the area; lost in the language; homesickness; and trying to establish friendships.
    [Show full text]
  • 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.
    [Show full text]
  • Heidegger Letter on Humanism Translation GROTH
    Martin Heidegger LETTER ON "HUMANISM"*1 Translated by Miles Groth, PhD We still by no means think decisively enough about the essence of action. One knows action only as the bringing about of an effect, the effectiveness of which is assessed according to its usefulness. However, the essence of action is perfecting <something>. Perfecting means to unfold something in the fullness of its essence, <and in so doing> to bring it forth, producere. Therefore, <the> perfectible is actually only that which already is. Yet that which above all "is," is be[-ing]. Thinking perfects the relation of be[-ing] to the essence of man. It does not make or effect this relation. Thinking only bears it as that which is handed over to be[-ing]. This bearing consists in the fact that in thinking be[-ing] comes into language. Language is the place for be[- ing]. Man lives by its accommodation. Those who are thoughtful and those who are poetic are the overseers of these precincts. Overseeing for them is perfecting the evidence of be[-ing], insofar as they bring this up in their utterances and save it in language. Thinking does not in that way just turn into action in the sense that an effect issues from it or that it is applied <to something>. Thinking acts in that it thinks. This <kind of> action is presumably the simplest and at the same time the highest because it concerns the relation of be[-ing] to man. But all effecting 1Heidegger's marginal notes in his copies of the various editions of the lecture are included in GA 9.
    [Show full text]
  • Between Heidegger and Derrida: on the Impossible Futures of Techne
    KIR KUIKEN Between Heidegger and Derrida: On the Impossible Futures of Techne This paper is not the first to interrogate the term “legacies” in the title of this conference, implying as it does the vast problems of inheritance, of debt and even of mourning. A conference on the “Legacies of Theory” necessarily provokes a meditation on the notion of “legacy” itself. What I do not wish to take issue with in this term is what is implied by the plural: “legacies.” If the concept of “legacy” implies inheritance, then there is the possibility of inheritance only where its contingencies are multiple, contested and even contradictory. This multiplicity is in fact the precondition of inheriting, its very chance or possibility. What I do want to contest, however, is a certain relation to time that the term “legacies” implies. At a moment when the term “post-theory” has entered the academic lexicon, and when books with titles such as Life After Theory (Derrida et al.)1 have begun to mark its retreat or displacement within the institution, the term “legacies” risks collusion with a discourse that seeks to extirpate any real encounter with its “legacy,” multiple, contested or otherwise. And if I might be permitted to replace the term “theory” with the term “deconstruction,” the problematic nature of the concept of “legacy” makes itself clearer. Insofar as the term “legacy” implies a certain “temporality of presence,” with a clear, single, undivided border 1 The book contains an interview with Derrida, who addresses the question of “what comes after” theory very differently than the other contributors.
    [Show full text]
  • Course Summary: Grade Options And
    PRELIMINARY COURSE SYLLABUS Course Title: Overcoming the Tradition: Marx, Nietzsche, Heidegger, and Arendt Course Code: PHI 90 Instructor: Frederick M. Dolan Course Summary: *Please see course page for full description and additional details. Grade Options and Requirements: • No Grade Requested (NGR) o This is the default option. No work will be required; no credit shall be received; no proof of attendance can be provided. • Credit/No Credit (CR/NC) o Students must attend at least 80% of class sessions. • Letter Grade (A, B, C, D, No Pass) o Students must attend at least 80% of class sessions and complete short essay evaluating an argument associated with one or more of the authors we study. *Please Note: If you require proof that you completed a Continuing Studies course for any reason (for example, employer reimbursement), you must choose either the Letter Grade or Credit/No Credit option. Courses taken for NGR will not appear on official transcripts or grade reports. Required Books: The Portable Karl Marx ed. Kamenka = PKM Basic Writings of Nietzsche ed. Kaufmann = BWN Heidegger: Basic Writings ed. Krell = HBW The Portable Hannah Arendt ed. Baehr = PHA Tentative Weekly Outline: Week 1 Karl Marx, Contribution to the Critique of Hegel’s Philosophy of Right: Introduction, Economico-Philosophical Manuscripts of 1844, The German Ideology (115-125, 131- 151, 162-196 in PKM). Optional: “Introduction,” “On the Jewish Question,” “Theses on Feuerbach,” (xi-xlv, 96-114, 155-157 in PKM). Please contact the Stanford Continuing Studies office with any questions 365 Lasuen St., Stanford, CA 94305 [email protected] 650-725-2650 PRELIMINARY COURSE SYLLABUS Week 2 Karl Marx and Friedrich Engels, The Manifesto of the Communist Party (203-241 in PKM).
    [Show full text]
  • Reading Heidegger As an Immigrant, Or 'Displacing Dasein'
    Reading Heidegger as an immigrant, or ‘displacing Dasein’: the phenomenological implications of displacement Mersiye Bora Thesis submitted to Royal Holloway, University of London for the degree of Doctor of Philosophy School of Politics, International Relations, and Philosophy 2017 1 Declaration of authorship I, Mersiye Bora, hereby declare that this thesis and the work presented in it is entirely my own. Where I have consulted the work of others, this is always clearly stated. Mersiye Bora September, 2017 2 Abstract In Being and Time, Heidegger demands that readers reflect on their own experiences. As a response to this demand, I argue that the experience of displacement is missing from Heidegger’s existential analytic of Dasein, and that the phenomenon of displacement creates a rich discussion between Heidegger’s fundamental ontology and his later writings on art and technology. The task of this work is to establish a dialogue between Heidegger’s writings and the phenomenon of displacement. This thesis is a product of thinking about displacement through Heidegger, and thinking of Heidegger through displacement. The first chapter describes how the meaning of immigration as displacement is effaced in everyday political discourse and quantitative approaches, which have an ontological ground in traditional metaphysics. The second chapter explores Heidegger’s phenomenological ontology through his criticism of western ontology, which allows me to show how displacement becomes a philosophical problem. The chapter further argues that the displaced is Dasein, who has lost the world in which it lives and thereby has become homeless. It also considers the primordial homelessness of Dasein, which shows itself in anxiety, and the homelessness of the displaced.
    [Show full text]
  • Rethinking the German Nation As German Dasein: Intellectuals And
    Rethinking the German nation as German Dasein: intellectuals and Heidegger’s philosophy in contemporary German New Right nationalism LSE Research Online URL for this paper: http://eprints.lse.ac.uk/100049/ Version: Accepted Version Article: Göpffarth, Julian (2020) Rethinking the German nation asGerman Dasein: intellectuals and Heidegger’s philosophy in contemporary German New Right nationalism. Journal of Political Ideologies. ISSN 1356-9317 https://doi.org/10.1080/13569317.2020.1773068 Reuse Items deposited in LSE Research Online are protected by copyright, with all rights reserved unless indicated otherwise. They may be downloaded and/or printed for private study, or other acts as permitted by national copyright laws. The publisher or other rights holders may allow further reproduction and re-use of the full text version. This is indicated by the licence information on the LSE Research Online record for the item. [email protected] https://eprints.lse.ac.uk/ Rethinking the German nation as German Dasein: Intellectuals and Heidegger’s philosophy in contemporary German New Right nationalism This is a preliminary version of an article whose final and definite form will be published in The Journal of Political Ideologies, © Informa UK Limited, trading as Taylor & Francis Group. Julian Göpffarth European Institute, London School of Economics and Political Science Address: 30-32 Dresden Road, N19 3BD London Email: [email protected] Phone: 07743540890 Twitter: @JGopffarth LinkedIn: Julian Göpffarth Abstract Most scholarship on far-right parties focuses on populism while largely ignoring the role of intellectualism. Disregarding the increasing support by well-educated voters, much of this literature appears to presume that populism and intellectualism in the far-right are separate rather than complementary phenomena.
    [Show full text]
  • Resaying the Human: Levinas Beyond Humanism and Antihumanism, 2010
    Resaying the Human Resaying the Human In this reading of the French philosopher Emmanuel Levinas a notion of the human is developed through an engagement with his philosophy. The argument is that, with the help of Levinas, it is possible for the idea of the human to be understood anew, for the notion to be ‘resaid’. This resaying of the human is performed in a self-critical way: Levinas’s work is shown not to be a new variation of the complacent ideology of humanism; the idea of the human is instead interpreted to be the bearer of the very movement of critique. Here Levinas is offered as a modern thinker of particular relevance for contemporary discussions surrounding the nature both of the political and of Human Rights. In addition one finds a systematic analysis of the major works of Levinas, unraveling how a notion of the human develops from within his philosophy. Levinas’s thought is placed alongside the philosophical figures of his time, such as Heidegger, Sartre, Bataille, Lévi-Strauss, Althusser, Foucault and Derrida, as well as with more recent political thinkers, for example, Alain Badiou, Giorgio Agamben and Jacques Rancière. Levinas Beyond Humanism and Antihumanism Carl Cederberg Carl Cederberg Södertörns högskola Södertörn Doctoral Dissertations 52 Biblioteket [email protected] S-141 89 Huddinge www.sh.se/publications Resaying the Human Levinas Beyond Humanism and Antihumanism Carl Cederberg Södertörns högskola Södertörns högskola S-141 89 Huddinge 2010 www.sh.se/publications Cover & Cover Image: Rafael B. Garrida Graphic
    [Show full text]
  • Existential Bases of Human Identity in the Era of Gestell (Based on a Critique and Development of M
    10.25136/1339-3057.2018.4.27050 SENTENTIA. European Journal of Humanities and Social Sciences, 2018 - 4 Existential bases of human identity in the era of Gestell (based on a critique and development of M. Heidegger's ideas). / Экзистенциальные основания человеческой идентичности в эпоху Постава (на основании критики и развития идей М. Хайдеггера). Воронов Василий Михайлович кандидат философских наук доцент кафедры Философии и социальных наук, Федеральное государственное бюджетное образовательное учреждение высшего образования «Мурманский арктический государственный университет» (Россия, г. Мурманск). 183038, Россия, Мурманская Область область, г. Мурманск, ул. Капитана Егрова, 15 [email protected] Статья из рубрики "Philosophy" Аннотация. В статье анализируется проблема экзистенциальных оснований человеческой идентичности в контексте технократических вызовов современной эпохи. В качестве оснований идентичности рассматриваются временность, экстатичность, связанность индивидуального бытия с бытием Других. Внимание уделяется экзистенциальным смыслам смертности и временности Другого, заключающихся в онтологических настроениях боли и тревоги. Эти настроения определяются в качестве оснований подлинного в различных социокультурных идентификациях. Специфика современности определяется в русле философии техники М. Хайдеггера, т.е. в господстве особого способа человеческого бытия – Ge-stell. Антропологические риски и вызовы современной эпохи рассматриваются в возможности поставляемого отношения к любым само-идентификациям. В теоретико-методологическом
    [Show full text]
  • 1 World and Paradigm in Heidegger and Kuhn Mateo Belgrano Universidad Católica Argentina – CONICET Buenos Aires, Argentina Ab
    World and Paradigm in Heidegger and Kuhn Mateo Belgrano Universidad Católica Argentina – CONICET Buenos Aires, Argentina Para citar este artículo: Belgrano, Mateo. «World and Paradigm in Heidegger and Kuhn». Franciscanum 175, Vol. 63 (2021): 1-16. Abstract The aim of this article is to compare Heidegger's philosophy of science with that of Thomas Kuhn. This comparison has two objectives: 1) to use Kuhn's conceptual arsenal to make Heidegger's position clearer; and 2) to show that Heidegger's and Kuhn's positions are not as different as might be expected. Consequently, I may suggest that these philosophies can be compatible. I will show that while there are differences, also there are many continuities. I will address three issues: 1) the differences and similarities between Kuhn's notion of the paradigm and Heidegger's notion of the world; 2) the analogous concepts of «normal science» and «calculating thought»; and 3) the source of intelligibility in both authors. The main difference between the two thinkers, I believe, lies therein. Keywords Science, Paradigm, World, Being, Thinking. Mundo y paradigma en Heidegger y Kuhn Resumen Mi objetivo en este artículo es comparar la filosofía de la ciencia de Heidegger con la de Thomas Kuhn. Con esta comparación quiero perseguir dos objetivos: 1) usar el arsenal conceptual de Kuhn para hacer más clara la posición de Heidegger; y 2) mostrar que las posiciones de Heidegger y Kuhn no son tan diferentes como cabría esperar. Por lo tanto, La presente investigación es parte del proyecto de investigación Cuestiones fundamentales de Filosofía contemporánea: Lenguaje, praxis, cuerpo y poder, a cargo del Dr.
    [Show full text]
  • The Question Concerning Technology
    The Question Concerning Technology Martin Heidegger In what follows we shall be questioning concerning technology. Questioning builds a way. We would be advised, therefore, above all to pay heed to the way, and not to fix our attention on isolated sentences and topics. The way is one of thinking. All ways of thinking, more or less perceptibly, lead through language in a manner that is extraordinary. We shall be questioning concerning technology, and in so doing we should like to prepare a free relationship to it. The relationship will be free if it opens our human existence to the essence of technology. When we can respond to this essence, we shall be able to experience the technological within its own bounds. Technology is not equivalent to the essence of technology. When we are seeking the essence of "tree," we have to become aware that what pervades every tree, as tree, is not itself a tree that can be encountered among all the other trees. Likewise, the essence of technology is by no means anything technological. Thus we shall never experience our relationship to the essence of technology so long as we merely represent and pursue the technological, put up with it, or evade it. Everywhere we remain unfree and chained to technology, whether we passionately affirm or deny it. But we are delivered over to it in the worst [288] possible way when we regard it as something neutral; for this conception of it, to which today we particularly like to pay homage, makes us utterly blind to the essence of technology.
    [Show full text]