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This book is a study of literary concern with ontology throughout the twentieth century. It consists of ten essays, each of which focuses on one or various writers’ absorption with the nature of man and his ‘being in this world.’ The volume discusses Gertrude Stein, Virginia Woolf, Franz Kafka, Thomas Stearns Eliot, Milan Kundera, Eugène Ionesco, Albert Camus, Marguerite Duras, Toni Morrison and Nathalie Sarraute as reflecting ontological concerns These writers, although not subscribing to the Sartrean proclamation that ‘existence precedes essence’, did consider the related existential questions concerning man’s freedom and responsibility for his ‘being-living’ (in Stein’s terminology). Their works are symptomatic of modern man’s preoccupation with understanding the self as a source of wisdom. These essays were written over many years and represent the author’s own findings and thoughts over that time, assembled here between the covers of one book. In addition to fulfilling that function, and their pertinence when they were written, they offer the reader a nostalgic journey to the twentieth century’s literary adventures and creativity. A new novel was born and the breakdown of the rigid distinctions between genres made it possible for a novelist to write poetry, and for a poet or playwright to explore a common theme with a novelist, while they all shared with contemporary philosophers an obsession with the nature of man’s being in this world. This book therefore throws light on the intellectual preoccupations of this era.
This is a major, wide-ranging history of analytic philosophy since 1900, told by one of the tradition's leading contemporary figures. The first volume takes the story from 1900 to mid-century. The second brings the history up to date. As Scott Soames tells it, the story of analytic philosophy is one of great but uneven progress, with leading thinkers making important advances toward solving the tradition's core problems. Though no broad philosophical position ever achieved lasting dominance, Soames argues that two methodological developments have, over time, remade the philosophical landscape. These are (1) analytic philosophers' hard-won success in understanding, and distinguishing the notions of logical truth, a priori truth, and necessary truth, and (2) gradual acceptance of the idea that philosophical speculation must be grounded in sound prephilosophical thought. Though Soames views this history in a positive light, he also illustrates the difficulties, false starts, and disappointments endured along the way. As he engages with the work of his predecessors and contemporaries--from Bertrand Russell and Ludwig Wittgenstein to Donald Davidson and Saul Kripke--he seeks to highlight their accomplishments while also pinpointing their shortcomings, especially where their perspectives were limited by an incomplete grasp of matters that have now become clear. Soames himself has been at the center of some of the tradition's most important debates, and throughout writes with exceptional ease about its often complex ideas. His gift for clear exposition makes the history as accessible to advanced undergraduates as it will be important to scholars. Despite its centrality to philosophy in the English-speaking world, the analytic tradition in philosophy has had very few synthetic histories. This will be the benchmark against which all future accounts will be measured.
In this history of materials, the authors link chemical science with chemical technology, challenging our current understandings of objects in the history of science and the distinction between scientific and technological objects. They further show that chemits' experimental production and understanding of materials changed over time, first in the decades around 1700 and then around 1830, when mundane materials became clearly distinguished from true chemical substances.
This probing analysis of the history of ontology is “of enormous significance for students of the development of Heidegger’s early thought” (Daniel O. Dahlstrom Boston University). First published in 1988, Ontology—The Hermeneutics of Facticity is the text of Heidegger’s lecture course at the University of Freiburg during the summer of 1923. In these lectures, Heidegger reviews and makes critical appropriations of the hermeneutic tradition from Plato, Aristotle, and Augustine to Schleiermacher and Dilthey. Through this critical survey, he reformulates the question of being on the basis of facticity and the everyday world. Specific themes deal with the history of ontology, the development of phenomenology and its relation to Hegelian dialectic, traditional theological and philosophical concepts of man, the present situation of philosophy, and the influences of Aristotle, Luther, Kierkegaard, and Husserl on Heidegger’s thinking. Students of Heidegger will find initial breakthroughs in his unique elaboration of the meaning of human experience and the “question of being,” which received mature expression in Being and Time.
This is a major, wide-ranging history of analytic philosophy since 1900, told by one of the tradition's leading contemporary figures. The first volume takes the story from 1900 to mid-century. The second brings the history up to date. As Scott Soames tells it, the story of analytic philosophy is one of great but uneven progress, with leading thinkers making important advances toward solving the tradition's core problems. Though no broad philosophical position ever achieved lasting dominance, Soames argues that two methodological developments have, over time, remade the philosophical landscape. These are (1) analytic philosophers' hard-won success in understanding, and distinguishing the notions of logical truth, a priori truth, and necessary truth, and (2) gradual acceptance of the idea that philosophical speculation must be grounded in sound prephilosophical thought. Though Soames views this history in a positive light, he also illustrates the difficulties, false starts, and disappointments endured along the way. As he engages with the work of his predecessors and contemporaries--from Bertrand Russell and Ludwig Wittgenstein to Donald Davidson and Saul Kripke--he seeks to highlight their accomplishments while also pinpointing their shortcomings, especially where their perspectives were limited by an incomplete grasp of matters that have now become clear. Soames himself has been at the center of some of the tradition's most important debates, and throughout writes with exceptional ease about its often complex ideas. His gift for clear exposition makes the history as accessible to advanced undergraduates as it will be important to scholars. Despite its centrality to philosophy in the English-speaking world, the analytic tradition in philosophy has had very few synthetic histories. This will be the benchmark against which all future accounts will be measured.
A historical-conceptual account of the different genres, technologies, modes of inscription, and innate powers of expression by which something becomes evident. In this book, Ronald Day offers a historical-conceptual account of how something becomes evident. Crossing philosophical ontology with documentary ontology, Day investigates the different genres, technologies, modes of inscription, and innate powers of expression by which something comes into presence and makes itself evident. He calls this philosophy of evidence documentarity, and it is through this theoretical lens that he examines documentary evidence (and documentation) within the tradition of Western philosophy, largely understood as representational in its epistemology, ontology, aesthetics, and politics. Day discusses the expression of beings or entities as evidence of what exists through a range of categories and modes, from Plato's notion that ideas are universal types expressed in evidential particulars to the representation of powerful particulars in social media and machine learning algorithms. He considers, among other topics, the contrast between positivist and anthropological documentation traditions; the ontological and epistemological importance of the documentary index; the nineteenth-century French novel's documentary realism and the avant-garde's critique of representation; performative literary genres; expression as a form of self evidence; and the “post-documentation” technologies of social media and machine learning, described as a posteriori, real-time technologies of documentation. Ultimately, the representational means are not only information and knowledge technologies but technologies of judgment, judging entities both descriptively and prescriptively.
Is it possible to get outside your assumptions and know the world for what it is? As the 20th century came to a close, the verdict seemed to be a resounding "no," but in recent years a renaissance in speculative thought has sparked new lines of inquiry into de-centering the human. Other Grounds enters this conversation with a decidedly lively voice and an ambitious project to match. Not only can we believe in a reality uncolored by our imaginations, says Lindsay, we can also experience it.Closely argued yet expansive in its reach, Other Grounds is built on the premise that we are by our very nature de-centered - that more than one agent is at work in the human body, and that this plurality can serve as a gateway to the experience of otherness in general. Leading the reader with a steady hand through the literature on coincident entities, set theory and the kinesthetic work of F.M. Alexander, Lindsay makes the case for the possibility of objects interceding on us from their own grounds. The result is that rare specimen in the annals of critical thought: a book that is as reasoned as it is readable, as sage as it is sardonic, and unmistakably original throughout.TABLE OF CONTENTS //Introduction: You're on the List (Oh, Wait-) - Chapter One: Here Comes Two of You - Chapter Two: A Real Class Act - Chapter Three: Stalking the Wild Implicit - Chapter Four: Personal Effects - Chapter Five: Public Things - Appendix: Greater Than Zero, Less Than Everything
Transcendental Ontology in German Idealism: Schelling and Hegel sheds remarkable light on a question central to post-Kantian philosophy: after the Copernican Revolution in philosophy, what can philosophy say about the world or reality as such? What remains of ontology's task after Kant? This is a question often overlooked in contemporary scholarship on German Idealism. Markus Gabriel offers a refreshing reinvigoration of a range of questions concerning scepticism, corporeality, freedom, the question of being, the absolute and the modal status of our determinations and judgments, all crucial to our understanding of the truly radical nature of post-Kantian philosophy. Gabriel's assessment of the experiments undertaken in post-Kantian ontology reaffirms Schelling's and Hegel's place at the heart of contemporary metaphysics. The book shows how far we still have to go in mining the thought of Hegel and Schelling and how exciting, as a result, we can expect twenty-first century philosophy to be.
If the September 11 terror attacks opened up an era of crises and exceptions of which we are yet to see the end, it is perhaps not surprising that care has emerged in the early twenty-first century as a key political issue. This book approaches contemporary narratives of care through the lens of a growing body of theoretical writings on biopolitics. Through close-readings of J.M. Coetzee's Slow Man, Kazuo Ishiguro's Never Let Me Go, Paul Auster's The Book of Illusions, and Tom McCarthy's Remainder, it seeks to reframe debates about realism in the novel ranging from Ian Watt to Zadie Smith as engagements with the novel's biopolitical origins: its relation to pastoral care, the camps, and the welfare state. Within such an understanding of the novel, what possibilities for a critical aesthetics of existence does the contemporary novel include?
Special Focus editor: Natasha Lushetich Series editors: Rüdiger Ahrens, Florian Kläger, Klaus Stierstorfer Symbolism is cohesive. It gathers heterogeneity over time, across fields of human endeavor and systems of communication. Non-sequiturs, paradox and tautology, appear dissipative. Yet they are highly productive in reticular and fractal ways. Suffice it to look at the philosophical tautology of Parmenides’s kind, which suggests that being "is"; at the practice of the koan, which collapses dualistic thinking by way of incompatible propositions, such as "the Eastern hill keeps running on the water"; at logical paradoxes in which the operative logic is sabotaged by its own means, as in Hempel’s paradox; at absurdist dramatic texts in which protagonists record empty time in order to mark the emptiness of the time they are recording, as in Beckett’s Krapp’s Last Tape; or at paradoxical games like Maciunas’s Prepared Table Tennis played with paddles that have huge holes in them. In all of these examples, the existence-apprehending processes occur via unexpected itineraries, in vacant but nevertheless enunciative codes, in seemingly futile, yet calibrating performances, and in a temporality that is the cumulative time’s "other." They catapult the mind into the realm of the extra-linguistic, the para-logical and the meta-experiential, or they transfigure it through a series of reticular iterations. Forty years after Varela et al’s groundbreaking work on the embodied, emotional and environmentally embedded mind – that marked a definitive departure from its former strictly rational conception – there is a need to re-examine the territory that lies beyond mind for a different reason: the proliferation of algorithmic logics that rely on the idea of a rational agent (human or algorithmic) making logical, self-serving decisions. This special issue explores neither-rational-nor-irrational forms of thinking and making. It sketches a cartography of a-rational processes of meaning- and knowledge-production that operate across numerous sites, practices, and disciplines: visual and media art; literature; art history; music; dance; film; intermedia and photography. Part I "Ahistoricity, Assemblages and Interpretative Reversals" focuses on the legacy of the (neo) avant-garde and amodernism. Part II "Destinerrance, Labyrinths and Folds" investigates the ways in which the Derridian delays/detours and the Deleuzian folding function as concrete ways of embodied knowledge-production. Part III, "Immanent Transcendence", offers a glimpse into the reticular and iterative structuring of transcendence that does not pre-exist immanence but is its residue.