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Joan Stambaugh's translations of the works of Heidegger, accomplished with his guidance, have made key aspects of his thought and philosophy accessible to readers of English for many years. This collection, writes Stambaugh, contains Heidegger's attempt "to show the history of Being as metaphysics," combining three chapters from the philosopher's Nietzsche ("Metaphysics as a History of Being," "Sketches for a History of Being as Metaphysics," and "Recollection in Metaphysics") with a selection from Vorträge und Aufsätze ("Overcoming Metaphysics").
Theodor Adorno’s reputation as a cultural critic has been well-established for some time, but his status as a philosopher remains unclear. In Adorno and the Ends of Philosophy Andrew Bowie seeks to establish what Adorno can contribute to philosophy today. Adorno’s published texts are notably difficult and have tended to hinder his reception by a broad philosophical audience. His main influence as a philosopher when he was alive was, though, often based on his very lucid public lectures. Drawing on these lectures, both published and unpublished, Bowie argues that important recent interpretations of Hegel, and related developments in pragmatism, echo key ideas in Adorno’s thought. At the same time, Adorno’s insistence that philosophy should make the Holocaust central to the assessment of modern rationality suggests ways in which these approaches should be complemented by his preparedness to confront some of the most disturbing aspects of modern history. What emerges is a remarkably clear and engaging re-interpretation of Adorno’s thought, as well as an illuminating and original review of the state of contemporary philosophy. Adorno and the Ends of Philosophy will be indispensable to students of Adorno’s work at all levels. This compelling book is also set to ignite debate surrounding the reception of Adorno’s philosophy and bring him into the mainstream of philosophical debate at a time when the divisions between analytical and European philosophy are increasingly breaking down.
After Philosophy provides an excellent framework for understanding the most important strains of current philosophical work in North America, England, France, and Germany. The selections from the work of fourteen contemporary philosophers not only display the multiplicity of approaches being pursued since the breakup of any consensus on what philosophy is, but also help to clarify this proliferation of views and to spell out today's basic options for doing, or not doing, philosophy today. With a general introduction delineating what is in dispute between the different parties to the end-of-philosophy debates, brief introductions to the thought of each author, and suggestions for further reading following each selection, After Philosophy is ideally suited for use in any course that includes an overview of the bewildering variety of contemporary approaches to philosophy.The major sections and contributors are: I. The End of Philosophy. Richard Rorty Jean-François Lyotard, Michel Foucault, Jacques Derrida. II. The Transformation of Philosophy: Systematic Proposals. Donald Davidson, Michael Dummett, Hilary Putnam, Karl-Otto Apel, Jürgen Habermas. III. The Transformation of Philosophy: Hermeneutics, Narrative, Rhetoric. Hans-Georg Gadamer, Paul Ricoeur, Alasdair Maclntyre, Hans Blumenberg, Charles Taylor.Kenneth Baynes is currently doing postgraduate research at the University of Frankfurt. James Bohman lectures in philosophy at Boston University, and Thomas McCarthy is a professor of philosophy at Northwestern University and the editor of the MIT Press series Studies in Contemporary German Social Thought.
An expert examination of the analytic-continental divide in the writing and study of philosophy of religion.
How do differences in language influence comparative philosophy? Although the Orientalism famously described by Edward Said is rare today, Steven Burik maintains that comparative philosophy often subtly privileges one tradition over another since certain conceptual schemes are so embedded in Western languages that it is difficult not to revert to them. Arguing for a new approach that acknowledges how theory and practice cannot be separated in comparative philosophical endeavors, Burik provides nonmetaphysical, deconstructionist readings of Heidegger and Derrida and uses these to give a new reading of classical Daoism. The ideas of language advanced therein can aid the project of comparative philosophy specifically, and philosophies generally, in trying to overcome ways of thinking that have dominated Western philosophy for twenty-five hundred years and still frustrate intercultural encounters.
What is the true worth of Wittgenstein's contribution to philosophy? Opinions are strongly divided, with many resting on misreadings of his purpose. This book challenges 'theoretical' and 'therapeutic' interpretations, proposing that Wittgenstein saw clarification as the true end of philosophy, that his approach exemplifies critical philosophy.
Philosophers debate the death of philosophy as much as they debate the death of God. Kant claimed responsibility for both philosophy's beginning and end, while Heidegger argued it concluded with Nietzsche. In the twentieth century, figures as diverse as John Austin and Richard Rorty have proclaimed philosophy's end, with some even calling for the advent of "postphilosophy." In an effort to make sense of these conflicting positions which often say as much about the philosopher as his subject Isabelle Thomas-Fogiel undertakes the first systematic treatment of "the end of philosophy," while also recasting the history of western thought itself. Thomas-Fogiel begins with postphilosophical claims such as scientism, which she reveals to be self-refuting, for they subsume philosophy into the branches of the natural sciences. She discovers similar issues in Rorty's skepticism and strands of continental thought. Revisiting the work of late-nineteenth and early-twentieth-century philosophers, when the split between analytical and continental philosophy began, Thomas-Fogiel finds both traditions followed the same path the road of reference which ultimately led to self-contradiction. This phenomenon, whether valorized or condemned, has been understood as the death of philosophy. Tracing this pattern from Quine to Rorty, from Heidegger to Levinas and Habermas, Thomas-Fogiel reveals the self-contradiction at the core of their claims while also carving an alternative path through self-reference. Trained under the French philosopher Bernard Bourgeois, she remakes philosophy in exciting new ways for the twenty-first century.
This book offers a unique analysis of how ideas about science and technology in the public and scientific imaginations (in particular about maths, logic, the gene, the brain, god, and robots) perpetuate the false reality that values and politics are separate from scientific knowledge and its applications. These ideas are reinforced by cultural myths about free will and individualism. Restivo makes a compelling case for a synchronistic approach in the study of these notoriously 'hard' cases, arguing that their significance reaches far beyond the realms of science and technology, and that their sociological and political ramifications are of paramount importance in our global society. This innovative work deals with perennial problems in the social sciences, philosophy, and the history of science and religion, and will be of special interest to professionals in these fields, as well as scholars of science and technology studies.
In this second edition of Steve Fuller's original work Philosophy, Rhetoric, and the End of Knowledge: A New Beginning for Science and Technology Studies, James Collier joins Fuller in developing an updated and accessible version of Fuller's classic volume. The new edition shifts focus slightly to balance the discussions of theory and practice, and the writing style is oriented to advanced students. It addresses the contemporary problems of knowledge to develop the basis for a more publicly accountable science. The resources of social epistemology are deployed to provide a positive agenda of research, teaching, and political action designed to bring out the best in both the ancient discipline of rhetoric and the emerging field of science and technology studies (STS). The authors reclaim and integrate STS and rhetoric to explore the problems of knowledge as a social process--problems of increasing public interest that extend beyond traditional disciplinary resources. In so doing, the differences among disciplines must be questioned (the exercise of STS) and the disciplinary boundaries must be renegotiated (the exercise of rhetoric). This book innovatively integrates a sophisticated theoretical approach to the social processes of creating knowledge with a developing pedagogical apparatus. The thought questions at the end of each chapter, the postscript, and the appendix allow the reader to actively engage the text in order to discuss and apply its theoretical insights. Creating new standards for interdisciplinary scholarship and communication, the authors bring numerous disciplines into conversation in formulating a new kind of rhetoric geared toward greater democratic participation in the knowledge-making process. This volume is intended for students and scholars in rhetoric of science, science studies, philosophy, and communication, and will be of interest in English, sociology, and knowledge management arenas as well.
"What is the meaning of being?" This is the central question of Martin Heidegger's profoundly important work, in which the great philosopher seeks to explain the basic problems of existence. A central influence on later philosophy, literature, art, and criticism—as well as existentialism and much of postmodern thought—Being and Time forever changed the intellectual map of the modern world. As Richard Rorty wrote in the New York Times Book Review, "You cannot read most of the important thinkers of recent times without taking Heidegger's thought into account." This first paperback edition of John Macquarrie and Edward Robinson's definitive translation also features a new foreword by Heidegger scholar Taylor Carman.