DOCSLIB.ORG

Durham E-Theses

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Durham E-Theses Durham E-Theses The 'void' in Simone Weil and the 'broken middle' in Gillian Rose : the genesis of the search for salvation Parry, Gregory David How to cite: Parry, Gregory David (2006) The 'void' in Simone Weil and the 'broken middle' in Gillian Rose : the genesis of the search for salvation, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/1300/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 Thesis Title: THE "VOID" IN SIMONE WEIL AND THE "BROKEN MIDDLE" IN GILLIAN ROSE: The Genesis of the Search for Salvation with The copyright of this thesis rests the author or the university to which *it was submitted. No quotation from "it, or information derived from it ' may be Gregory David Parry published without the prior ' written consent of the author or university, and any information derived from it should be acknowledged. Qualification: PhD UNIVERSITY OF DURHAM DEPARTMENT OF THEOLOGY 2006 a i1 JUN2007 ABSTRACT PhD (2006) THE `VOID' IN SIMONE WEIL AND THE `BROKEN MIDDLE' IN GILLIAN ROSE: THE GENESIS OF THE SEARCH FOR SALVATION By Gregory David Parry This thesis aims to examine the respective ways in which Simone Weil and Gillian Rose assessthe human condition as the conflict and tension of human life. The use of the notion of `contradiction' represents conflict. Employed by both women, `contradiction' will be explored through their assessmentsof the human condition. With their respective uses of this notion, Weil's and Rose's assessmentsdevelop into a wider field of application using very specific, conceptual precepts: the `void' by Weil and the `broken middle' by Rose. The essentialconstructive claim is that eachof these conceptualities can properly be viewed as attempts to explore what shall be referred to as the genesisof the searchfor salvation; the attempt, that is, to elucidate through both women the possibility of negotiating in and with `contradiction' towards a senseof inner-transformation. This claim is supportedby their illumination of what it means to live with, in and through contradiction in the world in relation with God. Given that Weil and Rose identified with Gnosticism, neo-gnostic soteriology, which draws the human condition into a fulfilled senseof self-realisation about the divine, will be used to test these claims made by both women. Despite the fact that they have each attracted significant academic interest over the years, this is the first work to bring thesetwo thinkers into relation with eachother. This thesis is divided into four distinct parts. Part I identifies the wider philosophical, existential and theological issues at play. Part II explores Weil's relation to and use of the concept of the `void' (that acts as an intermediary between the human and divine) both impersonally and personally in order to uncover her perception of the human situation in relation to God. In turn, Part III explores Rose's personal and intellectual vocation. More importantly, Rose's `broken middle' will be explored, which broadly speaking, addressesthe difficulty and tension (contradiction) of the middle between the universal and the particular. Part IV places the respective accounts of the human condition and contradiction in Weil's `void' and Rose's `broken middle' in explicit conversation with each other in order to establish and elucidate what they each separately and together suggest about the genesis of the searchfor salvation. TABLE OF CONTENT Acknowledgements Abbreviations ii PART I: AN OVERVIEW Chapter I: Contradiction as a Way of Life 2 1.1 Introduction 2 1.2 The Soteriology of the Human Condition 4 1.3 The Intellectual and Cultural Significance of Weil and Rose 7 1.4 An Initial Exploration of the Worlds of Simone Weil and Gillian Rose 10 1.4.1 Viewing the Human-Divine Relationship 10 1.4.2 The Nature and Reality of Contradiction 18 21 1.4.3 Weil -'The Void'; Rose-'The Broken Middle' 1.5 The Genesisof the Searchfor Salvation 26 PART II Prelude: Simone Weil and the Void 28 Chapter II: Sourcing the `Void' 43 2.1 Introduction 43 2.2 Weil's Sourceof Philosophy in Early Childhood 44 2.3 The Accessibility of Truth: The Philosopher versusthe `Village Idiot' 51 2.4 The Sourcesof Weil's Vision of Truth 54 2.4.1 French Intellectualism as a Sourceof Weil's Vision of Truth 55 55 2.4.1.1 Overview of French Philosophy in the Late 19th- Early 20thCentury 2.4.1.2 Alain and the Philosophersof Spiritualism 57 2.4.1.3 French Philosophy: Moving from Theory to Practice 60 2.4.2 Alain's Philosophy of Thought and Action 61 2.4.3 Weil's Meditation on the World of Value 64 2.4.4 Identifying the World of Value 65 2.5 Weil's `Scienceet perception dans Descartes' 68 2.6 Connectingthe Mind to the External World 71 2.7 The Implications of `Scienceet perception' 76 2.8 Conclusion 82 Chapter III: Thinking the `Void' 86 3.1 Introduction 86 3.2 The Meaning of Work 89 3.3 Factory Work and Human Oppression 91 3.4 Human Freedom and Social Equilibrium 96 3.5 The Relation betweenthe Human Being and Nature 101 3.6 The Limitations of a Free Society 104 3.7 Uncovered: The Tension betweenThe Human and the Divine 108 3.8 Weil's Concept of God through Descartes 113 3.9 Weil's Theology and her Use of Plato 117 3.9.1 Weil's Religious Thought in Secular Life 117 3.9.2 The Sourcesof Weil's Conception of God 120 3.9.3 Weil and Plato: Contradiction and the Good 123 3.9.4 Weil's Understandingof Contradiction 126 3.10 Conclusion 132 Chapter IV: Experiencing the `Void' 136 4.1 Introduction 136 4.2 The Value of Human Suffering 140 4.3 Slavery and the `Great Beast' of Plato 143 4.4 The Bridge betweenthe Social and the Mystical in Weil 147 4.5 Weil and the `Darkness' of Christian Mysticism 154 4.6 Weil: Coming into Contact with Worldlessness 157 4.7 Experiencing the Void (1): `Necessity', `Decreation' and the 160 SupernaturalSoul 4.8 Experiencing the Void (2): Emerging from the `Point of View' 164 4.9 Experiencing the Void (3): Consequencesof Unity in Contradiction 168 4.10 Passingthrough Void: ContemporaryNeo-Gnosticism 171 4.10.1 Gnosis of the Soul 171 4.10.2 The Gnostic, Cosmological System 172 4.10.3 Jung's Interpretation of Gnostic Myths 174 4.10.4 The Link in Gnostic Psychology 175 4.10.5 The Revelation and Meaning of Gnosis 177 4.11 Weil and Gnostic Soteriology 178 4.12 Conclusion 180 PART III Prelude: Gillian Rose and the Broken Middle 183 Chapter V: Hegel's Legacy and the Enlightenment of Gillian 193 Rose 5.1 Introduction 193 5.2 Rose and Hegel: The Connection of Thought 194 5.3 The Philosophical Setting 199 5.4 Kant's TranscendentalDeduction 202 5.4.1 The Possibility of Experience 202 5.4.2 Kantian Transcendentalismand its Implications 204 5.5 Fichte's Responseto Kant's TranscendentalDeduction 206 5.5.1 Fichtean Experience 206 5.5.2 Fichte's Idealism and the Development of `Intellectual Intuition' 207 5.5.3 Determining the `I' with the `not-I' 209 5.5.4 Fichte's Dilemma 210 5.6. From Schelling to Hegel: An Introduction to Hegel's Thought 211 5.7 Hegel on Fichte's Wissenschaftslehre 213 5.8 The SpeculativeLogic of the `Absolute' 215 5.9 Conclusion 216 Chapter VI: The `Birth' of the Broken Middle 221 6.1 Introduction 221 6.2 A Summary of the Hegelian Enterprise 223 6.3 The Absolute as Real 226 6.3.1 Freedom in the Logic 226 6.3.2 The Bourgeois Form of Social Relations 228 6.4 Misrepresentationof Absolute Ethical Life 230 6.5 Hegel's SpeculativeExperience 232 6.6 SpeculativeLogic in the Broken Middle 234 6.7 Rose's assessmentof Hegelian Consciousness 235 6.8 Weil and Rose: the Significance of Social Relations 238 6.9 The Universe with a Broken Middle 243 6.10 Conclusion 245 Chapter VII: A SystematicPresentation of the Broken Middle 249 7.1 Introduction 249 7.2 The Importance of Beginning in the Middle 252 7.2.1 Hegel 252 7.2.2 Kierkegaard 254 7.3 Love in Violence and Violence in Love 258 7.4 The Truth of Rose's Configurations 261 7.4.1 `Holy Middles' in Political Theology 261 7.4.2 Milbank's Political Theology 263 7.4.3 The Terror of Holiness 265 7.5 Protestantismand `The Beautiful Soul' 266 7.5.1 Milbank's Augustine and the Problem of non-Interiority 266 7.5.2 The ProtestantEthic and `The Beautiful Soul' 268 7.6 `The Beautiful Soul' and the Supernatural 271 7.7 Authorships in `The Double Danger' 275 7.8 Rose: Personal Identity and Neo-Gnosticism 278 7.9 Conclusion 282 PART IV The Genesisof the Searchfor Salvation 285 Chapter VIII: Salvation: The `Movement' of Spirit 286 8.1 Introduction 286 8.2 Rose and Salvation in `The Third City' 290 8.2.1 The Broken Middle in the City 290 8.2.2 The Mourning of Phocion's Wife 291 8.2.3 Love's Work in `The Third City' 293 8.3 The Beloved: Repetition and `The Beautiful Soul' 295 8.4 The `Weilian Void' in `The Grave of Life' 299 8.4.1 The Void 299 8.4.2 The `Prologue' 300 8.4.3 The Fate of the `Prologue' 303 8.5 Salvation: To PassUnnoticed 305 8.6 Conclusion 309 Conclusions 312 Bibliography 319 Declaration: This piece of work is a result of independent research and original investigations.
Load more

Recommended publications
  • Gillian Rose: a Good Enough Justice
    blo gs.lse.ac.uk http://blogs.lse.ac.uk/lsereviewofbooks/2013/08/27/book-review-gillian-rose-a-good-enough-justice/ Book Review: Gillian Rose: A Good Enough Justice Blog Admin Kate Schick makes the case for the rediscovery of British philosopher Gillian Rose’s unique but neglected voice. Engaging with the work of Benjamin, Honig, Zizek and Butler, she locates Rose’s ideas within central debates in contemporary social theory: trauma and memory, exclusion and difference, tragedy and messianic utopia. Liane Hartnett finds that this work is a compelling invitation to read more Rose. Gillian Rose: A Good Enough Justice. Kate Schick. Edinburgh University Press. July 2012. Find this book: Gillian Rose (1947-1995) was a Jewish thinker and British Hegelian. Educated at Oxf ord, Rose was a reader at the University of Sussex f or many years bef ore accepting a Chair of Social and Political Thought at the University of Warwick. She was also an advisor to the Polish Commission f or the Future of Auschwitz. Rose is perhaps best known f or her moving philosophical memoir, Love’s Work, which was written when she was dying of ovarian cancer. However, Rose also wrote on a wide range of topics including philosophy, sociology and f aith. Her major works include The Melancholy Science, Hegel Contra Sociology, The Dialectic of Nihilism, Broken Middle, Judaism and Modernity and Mourning Becomes the Law. Rose’s thought has inf luenced theologians, philosophers and poets: people like Rowan Williams, John Milbank, Slavoj Zizek and Geof f rey Hill. Yet, she remains a largely neglected philosopher.
    [Show full text]
  • On the Persistence of the Genealogical in Contemporary Theology
    On the Persistence of the Genealogical in Contemporary Theology Abstract There is a persistence of genealogical discourse in a certain strand of contemporary theology. Opting for the genealogical shapes the theological task of remembrance and engagement with the historical tradition in important, but also problematic ways. In this article I discuss how genealogical discourse was appropriated by theology, and then uncover its implicit assumptions and tendencies. Analysing some encounters between theological genealogies and various Hegelian thinkers, I draw a contrast between Nietzschean genealogy and Hegelian ‘phenomenology’. This comparison brings to light some fundamental ways in which the genealogical might distort theological writing and practice. Word count: 10634. It is very easy to forget; even easier to remember wrongly. For theologians whose work involves remembering well, this fact might induce in us a combination of mourning and regret. Much is unintentionally lost to time, yet even more is wittingly let go in a deceitful attempt to cover up our tracks. The theological task must involve a keen attention to what we remember, how we so often run from our memories, and, importantly, the ways in which remembering takes place. Acts of remembrance are intertwined with their objects, and a critique of our practices of remembrance must involve considering the complexity of these relationships. In The Anatomy of Misremembering: Von Balthasar’s Response to Philosophical Modernity, Cyril O’Regan draws attention to the importance of remembering rightly. 1 O’Regan is concerned with a certain ‘misremembering’ in modern thought, such that things are not merely displaced and forgotten, but seriously misconstrued—deliberately or not.
    [Show full text]
  • Religion and Representation in Hegel's Phenomenology of Spirit
    DePaul University Via Sapientiae College of Liberal Arts & Social Sciences Theses and Dissertations College of Liberal Arts and Social Sciences 11-2017 The perversion of the absolute: religion and representation in Hegel’s Phenomenology of Spirit Thomas Floyd Wright DePaul University, [email protected] Follow this and additional works at: https://via.library.depaul.edu/etd Recommended Citation Wright, Thomas Floyd, "The perversion of the absolute: religion and representation in Hegel’s Phenomenology of Spirit" (2017). College of Liberal Arts & Social Sciences Theses and Dissertations. 240. https://via.library.depaul.edu/etd/240 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]. THE PERVERSION OF THE ABSOLUTE Religion and Representation in Hegel’s Phenomenology of Spirit A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy December 2017 BY Thomas Floyd Wright Department of Philosophy College of Liberal Arts and Social Sciences DePaul University Chicago, Illinois Contents 1 Introduction 1 1.1 Hegel contra Theology . 1 1.2 Marx, Ante-Hegel . 5 1.3 Hegel, post Hegel mortum . 11 1.4 Speculation and perversion . 16 2 The perversion of identity 22 2.1 The evil of ontotheology . 22 2.2 The perversion of desire: Augustine . 26 2.3 The perversion of speech: Hobbes . 30 2.4 The perversion of reason: Kant .
    [Show full text]
  • Hermann Cohen - Kant Among the Prophets1
    The Journal ofJewish Thought and Philosphy, Vol. 2, pp. 185-199 © 1993 Reprints available directly from the publisher Photocopying permitted by licence only Hermann Cohen - Kant among the Prophets1 Gillian Rose University of Warwick, UK The selective reception by general philosophy and social scientific methodology in the European tradition of the mode of neo- Kantianism founded by Hermann Cohen (1842-1918) has con- tributed to the widespread undermining of conceptual thinking in favour of the hermeneutics of reading. To assess Cohen's thought as a reading and re-originating of the Jewish tradition involves a predicament of circularity: for the question of reading and origin is not neutral but derives from the partial reception of the object addressed. The task of reassessment changes from a methodologi- cally independent survey to a challenge posed by current thought, unsure of its modernity or post-modernity, to re-establish contact with a formative but long-forgotten part of itself. No longer solely academic, this exercise will have to confront two especially difficult aspects of Cohen's thought. First, he did not "read" Kant, he destroyed the Kantian philosophy. In its place, he founded a "neo- Kantianism" on the basis of a logic of origin, dif- ference and repetition. As a logic of validity, this neo-Kantian math- esis is often at stake when its practitioners prefer to acknowledge 1 This paper was originally prepared for the Symposium, "The Playground of Textuality: Modern Jewish Intellectuals and the Horizon of Interpretation," First Annual Wayne State University Press Jewish Symposium, held in Detroit, 20-22 March, 1988.
    [Show full text]
  • On the Paraethical: Gillian Rose and Political Nihilism Gillian Rose, As A
    JOHN MILBANK On the Paraethical: Gillian Rose and Political Nihilism Gillian Rose, as a strict Hegelian, was a thinker of the primacy of the political. From the beginning to the end of her remarkable oeuvre, she targets remorselessly the dangerous self-deceit of those who try to think away this primacy – in favour of the alternative primacy of the social, the ethical, the individual, the linguistic or the religious. Human life is fundamentally and overwhelmingly political, and this means that it is based at once in the violent imposition of the power of some human beings over others, and in a claim for the legitimacy of this power. There is force and there is law: they are not identical to each other, but they assume each other. Violence is at once external and internal to law; law is at once internal and external to violence. Law intrudes an ideal dimension, but if we imagine that this is completely self-commanding and free of arbitrary presuppositions, then we sink into an apolitical morality which is an illusion. Conversely, if we imagine that there is there is an entirely material social process, originally free of self- justification, then we also delude ourselves; human temporal existence is problematically caught between the real and the ideal1. And what is more, these two overly abstract ways of conceiving the historical process are collusive: the more that Marxism imagines mere material determination, then the more it also nurtures the “Fichtean” and ultimately utopian fantasy of an imposition of an ideal order out of a whole spiritual cloth upon an essentially obedient material substrate.
    [Show full text]
  • Gillian Rose's Critique of Violence
    Gillian Rose’s critique of violence Anthony Gorman The crisis of the legitimacy of the liberal democratic derivations. From this point of view, it follows that state is being posed today with an urgency and acuity the moral subject is a hindrance, not a stepping stone, not seen since the debates over the legitimacy of to the accomplishment of universal mutual recogni- Weimar parliamentary democracy. Its constitutive tion. Indeed, for Rose, the unmasked moral will is claim to be able to satisfy both the values of justice revealed to be essentially fascistic in nature. Hence, and pluralism appears to be coming apart at the it must be dismantled and reconstructed before it can seams. Far Right movements are on the rise, and it is become capable of recognizing other subjects in their likely that they will become stronger, more vociferous universality and singularity. Furthermore, this work and more violent in the future. These developments of destruction will take the form of exposing the would have come as no surprise to Gillian Rose. In violence of the modern subject to itself. the Preface to The Broken Middle, published in the This Nietzschean dimension of Rose’s project is immediate aftermath of the fall of the Berlin Wall, at much more salient in her late works, in which the the very height of liberal triumphalism, she refused concept of violence plays a more dominant role than to join in the chorus. The dismantling of Soviet- in her earlier writings. It receives its most concen- style socialism, Rose confidently pronounced, will trated expression in both its psychological and its neither destroy Marxism nor resolve the antinomies political dimensions in Love’s Work.
    [Show full text]
  • Proquest Dissertations
    Beyond Supersessionism: Gillian Rose and the Rhetoric of Transcendence by Vincent William Lloyd B.A. (Princeton University) 2003 M.A. (University of California, Berkeley) 2004 A dissertation submitted in partial satisfaction of the Requirements for the degree of Doctor of Philosophy in Rhetoric in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Daniel Boyarin, Chair Professor Marianne Constable Professor Charles Hirschkind Spring 2008 UMI Number: 3331699 INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. ® UMI UMI Microform 3331699 Copyright 2008 by ProQuest LLC. All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 E. Eisenhower Parkway PO Box 1346 Ann Arbor, Ml 48106-1346 Abstract Beyond Supersessionism: Gillian Rose and the Rhetoric of Transcendence By Vincent William Lloyd Doctor of Philosophy in Rhetoric University of California, Berkeley Professor Daniel Boyarin, Chair According to Gillian Rose (1947-1995), "In the wake of Marxism and Heidegger's Nazism, everybody's looking for an ethics. But in fact they should be looking for a political theology." The "political theology" that Rose recommends rejects supersessionist logic. She finds this logic at work across the humanities, from theology to political theory to literary criticism.
    [Show full text]
  • Žižek, Milbank, and the Broken Middle
    ISSN 1751- 8229 Volume Four, Number Four – Special Issue: Žižek'sTheology Žižek, Milbank, and the Broken Middle Marcus Pound, University of Durham, United Kingdom. I Žižek and Theology At the risk of reduction, much of Žižek’s oeuvre can be said to be concerned with the singular question: how does one perform a critical gesture? This is principally worked across three fields in which he stakes his interest: i) ideology; ii) the politics of the Left; iii) psychoanalysis. To take the first – ideology – the question may be framed thus: to what extent are our actions or thoughts already shaped by the given political or cultural hegemony? To take the second – the politics of the Left – how does one address the loss of its revolutionary impetus? (In this regard Žižek recalls Marx’s famous eleventh thesis on Feuerbach: “Philosophers have hitherto only interpreted the world in various ways; the point is to change it” (Žižek 2001a: 149). To take the third, the question may be posed in terms of how one breaks the fundamental phantasy which structures neurotic jouissance? If psychoanalysis plays a particularly prominent role in Žižek’s early work, it is not simply because Lacan’s account of phantasy offers a perspective on the way ideology and law function, it is also because it offers a model of revolutionary practice, albeit at the level of the individual: it posits the possibility that an analysand can traverse the phantasy that structures his/her neurotic jouissance; i.e. break with neurotic repetition. Žižek was already making the link between Christian theology and the critical traversal/act in his early works, mediated by his reading of Rene Girard (Žižek 2001: 56).
    [Show full text]
  • The Social Philosophy of Gillian Rose: Speculative Diremptions, Absolute Ethical Life
    Durham E-Theses The Social Philosophy of Gillian Rose: Speculative Diremptions, Absolute Ethical Life BROWER-LATZ, ANDREW,PHILLIP How to cite: BROWER-LATZ, ANDREW,PHILLIP (2015) The Social Philosophy of Gillian Rose: Speculative Diremptions, Absolute Ethical Life, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/11302/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 The Social Philosophy of Gillian Rose: Speculative Diremptions, Absolute Ethical Life by Andrew Brower Latz Submitted for the Degree of Doctor of Philosophy Department of Theology and Religion Durham University 2015 ii Abstract This thesis provides an original reconstruction of Gillian Rose’s work as a distinctive social philosophy within the Frankfurt School tradition that holds together the methodological, logical, descriptive, metaphysical and normative moments of social theory; provides a critical theory of modern society; and offers distinctive versions of ideology critique based on the history of jurisprudence, and mutual recognition based on a Hegelian view of appropriation.
    [Show full text]
  • Rose Contra Girard : Kenotic Comedy and Social Theory (Or, Zi§Zekas§ a Reader of Rose).', in Misrecognitions : Gillian Rose and the Task of Political Theology
    Durham Research Online Deposited in DRO: 16 October 2018 Version of attached le: Published Version Peer-review status of attached le: Peer-reviewed Citation for published item: Pound, M. (2018) 'Rose contra Girard : Kenotic comedy and social theory (or, Zi§zekas§ a reader of Rose).', in Misrecognitions : Gillian Rose and the task of political theology. Eugene OR: Cascade Books, pp. 232-249. Further information on publisher's website: https://wipfandstock.com/ Publisher's copyright statement: The chapter is deposited with kind permission of Wipf and Stock Publishers (www.wipfandstock.com) Additional information: Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in DRO • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full DRO policy for further details. Durham University Library, Stockton Road, Durham DH1 3LY, United Kingdom Tel : +44 (0)191 334 3042 | Fax : +44 (0)191 334 2971 https://dro.dur.ac.uk Rose contra Girard 67 CHAPTER Rose contra Girard Kenotic Comedy and Social Theory (Or, Žižek as a Reader of Rose) Marcus Pound Introduction or Gillian Rose, Hegel is the social theorist par excellence; Hegel also Fturns out to be one of the great comic thinkers: Hegel’s social theory is comic.
    [Show full text]
  • Deleuze, the Dark Precursor Kaufman, Eleanor
    Deleuze, The Dark Precursor Kaufman, Eleanor Published by Johns Hopkins University Press Kaufman, Eleanor. Deleuze, The Dark Precursor: Dialectic, Structure, Being. Johns Hopkins University Press, 2012. Project MUSE. doi:10.1353/book.17314. https://muse.jhu.edu/. For additional information about this book https://muse.jhu.edu/book/17314 [ Access provided at 28 Sep 2021 20:06 GMT with no institutional affiliation ] This work is licensed under a Creative Commons Attribution 4.0 International License. Deleuze, The Dark Precursor rethinking theory Stephen G. Nichols and Victor E. Taylor, Series Editors Deleuze, The Dark Precursor Dialectic, Structure, Being ELEANOR KAUFMAN The Johns Hopkins University Press Baltimore ∫ 2012 The Johns Hopkins University Press All rights reserved. Published 2012 Printed in the United States of America on acid-free paper 987654321 The Johns Hopkins University Press 2715 North Charles Street Baltimore, Maryland 21218-4363 www.press.jhu.edu Library of Congress Cataloging-in-Publication Data Kaufman, Eleanor. Deleuze, the dark precursor : dialectic, structure, being / Eleanor Kaufman. pages cm. — (Rethinking theory) Includes bibliographical references and index. isbn 978-1-4214-0589-6 (hdbk. : alk. paper) — isbn 978-1-4214-0648-0 (electronic) — isbn 1-4214-0589-x (hdbk. : alk. paper) — isbn 1-4214-0648-9 (electronic) 1. Deleuze, Gilles, 1925–1995. 2. Dialectic. 3. Structuralism. 4. Ontology. I. Title. b2430.d454k38 2012 194—dc23 2011047318 A catalog record for this book is available from the British Library. Special discounts are available for bulk purchases of this book. For more information, please contact Special Sales at 410-516-6936 or [email protected]. The Johns Hopkins University Press uses environmentally friendly book materials, including recycled text paper that is composed of at least 30 percent post-consumer waste, whenever possible.
    [Show full text]
  • Series Editor's Preface 1 Gillian Rose, Philosopher Of
    Notes Series editor’s preface 1. Hegel, Elements of the Philosophy of Right, trans. H.B. Nisbet (Cambridge: Cambridge University Press, 1991), p.22. 2. In this respect the reaction of Derrida to the work of Fukuyama is instructive as the former is in the conflict between them in many respects more Hegelian than the latter though this alignment is made intricately complicated here by the former’s invocation of Marx. 1 Gillian Rose, philosopher of law 1. However, Rose does identify philosophers from the tradition with whom she would align herself including Marx, Freud, Rousseau, Pascal, and Plato. 2. Judith Butler’s (1987) reading of the Phenomenology, while lacking Rose’s emphasis on risk, does emphasize process and conflict over reconciliation, as does Malabou (2004). 3. Nietzsche himself, according to Rose, is more equivocal, interested in demonstrating the ongoing tension between law and morality in its various historical modalities. But Heidegger ‘ruins’ Nietzsche ‘by turning the history of the relation between law and morality into the singular Event, das Ereignis’ (Rose 1984, p.90). 4. Hart addresses this issue rather unpersuasively by introducing a dialectic between ‘internal’ and ‘external’ perspectives on rule-following, both of which, he claims, are necessary to correctly understand rules (1994, pp.89–90). Recently Nicos Stavropoulos (1996), drawing on the analytic metaphysics of Kripke, Putnam, and Burge, has supplemented Hart’s account of the objectivity of rules. See also Leiter (2001). 5. Derrida (1976) might be said to hold an ‘immodest’ view of writing in a similar way, permitting it to expand from its conventional domain to cover the world.
    [Show full text]