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In a recent poll of practicing art critics, 75 percent reported that rendering judgments on artworks was the least significant aspect of their job. This is a troubling statistic for philosopher and critic Noel Carroll, who argues that that the proper task of the critic is not simply to describe, or to uncover hidden meanings or agendas, but instead to determine what is of value in art. Carroll argues for a humanistic conception of criticism which focuses on what the artist has achieved by creating or performing the work. Whilst a good critic should not neglect to contextualize and offer interpretations of a work of art, he argues that too much recent criticism has ignored the fundamental role of the artist's intentions. Including examples from visual, performance and literary arts, and the work of contemporary critics, Carroll provides a charming, erudite and persuasive argument that evaluation of art is an indispensable part of the conversation of life.
In Just Literature, Tzachi Zamir introduces the idea of 'philosophical criticism' as an innovative approach to interpreting literary texts. Throughout the book, Zamir uses the theme of justice as a case study for this new critical approach. By using ‘philosophical criticism’, Zamir posits that a stronger grasp of the idea of justice can increase one’s understanding of literature, and thus its value. He offers philosophical readings of works by Dante, Shakespeare, Toni Morrison, J. M. Coetzee and Philip Roth to explore the relationship between aesthetic and epistemic value. Zamir argues that, while literature and philosophy remain separate entities, examining the two in tandem may help inform the study of both. Offering an inventive twist on an established dynamic, this book is essential reading for any student or scholar of literature or philosophy.
This rigorous volume focuses on the underlying perspectives justifying the major approaches currently being used in educational research. Introductory chapters lay the foundation for exploring varying research perspectives. Nine specific perspectives on research—post positivism, pragmatism, constructivism, ethics and deliberate democracy, criticism, interpretivism, race/ethnicity/gender, arts-based research, and post structuralism—are examined, through discussions written by senior scholars known for their expertise in the perspective. And, a “guided tour” of criticism is given, in which these same scholars demonstrate the use of the “critical method” by critiquing six studies selected as exemplars of different research approaches. For education students who aspire to become researchers, and for those who simply need to read and understand research literature.
During the Enlightenment, Western scholars racialized ideas, deeming knowledge based on reality superior to that based on ideality. Scholars labeled inquiries into ideality, such as animism and soul-migration, “savage philosophy,” a clear indicator of the racism motivating the distinction between the real and the ideal. In their view, the savage philosopher mistakes connections between signs for connections between real objects and believes that discourse can have physical effects—in other words, they believe in magic. Christopher Bracken’s Magical Criticism brings the unacknowledged history of this racialization to light and shows how, even as we have rejected ethnocentric notions of “the savage,” they remain active today in everything from attacks on postmodernism to Native American land disputes. Here Bracken reveals that many of the most influential Western thinkers dabbled in savage philosophy, from Marx, Nietzsche, and Proust, to Freud, C. S. Peirce, and Walter Benjamin. For Bracken, this recourse to savage philosophy presents an opportunity to reclaim a magical criticism that can explain the very real effects created by the discourse of historians, anthropologists, philosophers, the media, and governments.
During the middle of the twentieth century, philosophers generally agreed that, by contrast with science, philosophy should offer no substantial thoughts about the general nature of concrete reality. Instead, philosophers offered conceptual truths. It is widely assumed that, since 1970, things have changed greatly. This book argues that's an illusion that prevails because of the failure to differentiate between "concretely substantial" and "concretely empty" ideas.
A critical reading of philosophy paired with a philosophy of criticism is essential in cultures that continue to struggle for the decolonization of both thought and life. This interdisciplinary book will be an important resource for scholars and students in Latin American studies, comparative literature, world literature, and philosophy.
First Published in 1963, Logic and Criticism makes one of the rare attempts since that of I.A. Richard’s Principles of Literary Criticism to examine the problems of criticism in the light of recent philosophical developments. The character of critical language and argument, the problem of judgement, the relevance or irrelevance of moral criteria, are considered in detail through examples drawn from the most important modern critics. Above all the work is concerned with the question of how logical or illogical an activity criticism is, and the conclusions drawn have great relevance to current critical discussion. This is a must read for scholars and researchers of philosophy and literature.
Critical philosophy has always challenged the division between theory and practice. At its best, it aims to turn contemplation into emancipation, seeking to transform society in pursuit of equality, autonomy, and human flourishing. Yet today’s critical theory often seems to engage only in critique. These times of crisis demand more. Bernard E. Harcourt challenges us to move beyond decades of philosophical detours and to harness critical thought to the need for action. In a time of increasing awareness of economic and social inequality, Harcourt calls on us to make society more equal and just. Only critical theory can guide us toward a more self-reflexive pursuit of justice. Charting a vision for political action and social transformation, Harcourt argues that instead of posing the question, “What is to be done?” we must now turn it back onto ourselves and ask, and answer, “What more am I to do?” Critique and Praxis advocates for a new path forward that constantly challenges each and every one of us to ask what more we can do to realize a society based on equality and justice. Joining his decades of activism, social-justice litigation, and political engagement with his years of critical theory and philosophical work, Harcourt has written a magnum opus.
Since the mid-1980s, Arthur C. Danto has been increasingly concerned with the implications of the demise of modernism. Out of the wake of modernist art, Danto discerns the emergence of a radically pluralistic art world. His essays illuminate this novel art world as well as the fate of criticism within it. As a result, Danto has crafted the most compelling philosophy of art criticism since Clement Greenberg. Gregg Horowitz and Tom Huhn analyze the constellation of philosophical and critical elements in Danto's new- Hegelian art theory. In a provocative encounter, they employ themes from Kantian aesthetics to elucidate the continuing persistence of taste in shaping even this most sophisticated philosophy of art.