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The second in a three-volume definitive collection of articles, interviews, and seminars from one of the century's most influential thinkers, Michel Foucault (1926-1984). Selections include commentaries on the work of de Sade, Rousseau, Marx, Nietzsche, Freud, Roussel, and Boulez. They also include unique insight into the development of Foucault's original philosophical program.
In this historic 1971 debate, two of the twentieth century’s most influential thinkers discuss whether there is such a thing as innate human nature. In 1971, at the height of the Vietnam War and at a time of great political and social instability, two of the world’s leading intellectuals, Noam Chomsky and Michel Foucault, were invited by Dutch philosopher Fons Elders to debate an age-old question: Is there such a thing as “innate” human nature independent of our experiences and external influences? The resulting dialogue is one of the most original, provocative, and spontaneous exchanges to have occurred between contemporary philosophers. Above all, their discussion serves as a concise introduction to their two opposing theories. What begins as a philosophical argument rooted in linguistics (Chomsky) and the theory of knowledge (Foucault), soon evolves into a broader discussion encompassing a wide range of topics, from science, history, and behaviorism to creativity, freedom, and the struggle for justice in the realm of politics. In addition to the debate itself, this volume features a newly written introduction by noted Foucault scholar John Rajchman and includes substantial additional texts by Chomsky and Foucault. “[Chomsky is] arguably the most important intellectual alive.” —The New York Times “Foucault . . . leaves no reader untouched or unchanged.” —Edward Said
What is the future of liberation thought in the Americas? In this groundbreaking work, Christopher D. Tirres takes up this question by looking at the methodological connections between two quintessentially American traditions: liberation theology and pragmatism. He explains how pragmatism lends philosophical clarity and depth to some of liberation theology's core ideas and assumptions. Liberation theology in turn offers pragmatism a more nuanced and sympathetic approach to religious faith, especially its social and pedagogical dimensions. Ultimately, Tirres crafts a philosophical foundation that ensures the continued relevance of liberation thought in today's world. Keeping true to the method of pragmatism, the book begins inductively with a set of actual experiences-- the Good Friday liturgies at the San Fernando Cathedral in San Antonio, Texas-- and provides a compelling description of the way these performative rituals integrate the aesthetic and ethical dimensions of faith. Subsequent chapters probe this integration deductively at three levels of theoretical analysis: experience/metaphysics, sociality, and pedagogy. As Tirres shows, the aesthetic and ethical dimensions of faith emerge in different yet related ways at all three levels. He argues that utilizing the categories of the aesthetic and ethical enables a richer understanding of the dynamic relationship between faith and politics. This book builds new bridges between a number of discourses and key figures, and will be of interest to all who are interested in the liberatory potential of engaged faith praxis, especially when it is expressed in the form of religious ritual.
In Adorno's Theory of Philosophical and Aesthetic Truth, Owen Hulatt undertakes an original reading of Theodor W. Adorno's epistemology and its material underpinnings, deepening our understanding of his theories of truth, art, and the nonidentical. Hulatt's novel interpretation casts Adorno's theory of philosophical and aesthetic truth as substantially unified, supporting the thinker's claim that both philosophy and art are capable of being true. For Adorno, truth is produced when rhetorical "texture" combines with cognitive "performance," leading to the breakdown of concepts that mediate the experience of the consciousness. Both philosophy and art manifest these features, although philosophy enacts these conceptual issues directly, while art does so obliquely. Hulatt builds a robust argument for Adorno's claim that concepts ineluctably misconstrue their objects. He also puts the still influential thinker into conversation with Hegel, Husserl, Frazer, Sohn-Rethel, Benjamin, Strawson, Dahlhaus, Habermas, and Caillois, among many others.
A Companion to Foucault comprises a collection of essays from established and emerging scholars that represent the most extensive treatment of French philosopher Michel Foucault’s works currently available. Comprises a comprehensive collection of authors and topics, with both established and emerging scholars represented Includes chapters that survey Foucault’s major works and others that approach his work from a range of thematic angles Engages extensively with Foucault's recently published lecture courses from the Collège de France Contains the first translation of the extensive ‘Chronology’ of Foucault’s life and works written by Foucault’s life-partner Daniel Defert Includes a bibliography of Foucault’s shorter works in English, cross-referenced to the standard French edition Dits et Ecrits
What methodology should philosophers follow? Should they rely on methods that can be conducted from the armchair? Or should they leave the armchair and turn to the methods of the natural sciences, such as experiments in the laboratory? Or is this opposition itself a false one? Arguments about philosophical methodology are raging in the wake of a number of often conflicting currents, such as the growth of experimental philosophy, the resurgence of interest in metaphysical questions, and the use of formal methods. This outstanding collection of specially-commissioned chapters by leading international philosophers discusses these questions and many more. It provides a comprehensive survey of philosophical methodology in the most important philosophical subjects: metaphysics, epistemology, philosophy of language, philosophy of mind, phenomenology, philosophy of science, ethics, and aesthetics. A key feature of the collection is that philosophers discuss and evaluate contrasting approaches in each subject, offering a superb overview of the variety of methodological approaches - both naturalistic and non-naturalistic - in each of these areas. They examine important topics at the heart of methodological argument, including the role of intuitions and conceptual analysis, thought experiments, introspection, and the place that results from the natural sciences should have in philosophical theorizing. The collection begins with a fascinating exchange about philosophical naturalism between Timothy Williamson and Alexander Rosenberg, and also includes contributions from the following philosophers: Lynne Rudder Baker, Matt Bedke, Greg Currie, Michael Devitt, Matthew C. Haug, Jenann Ismael, Hilary Kornblith, Neil Levy, E.J. Lowe, Kirk Ludwig, Marie McGinn, David Papineau, Matthew Ratcliffe, Georges Rey, Jeffrey W. Roland, Barry C. Smith, Amie L. Thomasson, Valerie Tiberius, Jessica Wilson, and David W. Smith.
This book covers the topics Foucault helped make the core agenda of Western political culture - medicine, prisons, psychiatry, government and sexuality - emphasising Foucault's practical concern with discrimination, coercion and exclusion in human society.
What epistemic assumptions framed eighteenth-century thinkers' speculations regarding origins? What, if anything, connected these speculations? The best way to understand the Enlightenment's obsession with origins is to study it in conjunction with the contemporary conceptualization of originality as a criterion of aesthetic value, Catherine Labio maintains. Her expansive survey of the era's thought places special emphasis on epistemology and is genuinely interdisciplinary, drawing on such fields as anthropology, geometry, historiography, literary criticism, and political economy. One of the most striking facets of Enlightenment thought, according to Labio, is the emergence of aesthetics as a master discourse that enabled its users to make sense of worlds ostensibly unrelated to the arts. In particular, once knowledge became defined as knowledge of things made by human beings, originality became valued not only for its novelty but also as a guarantee of epistemological certainty. Labio analyzes the views held by a variety of European thinkers—including Baumgarten, Condillac, Descartes, Kant, Locke, Rousseau, Adam Smith, Vico, and Edward Young—on the origins of ideas, languages, nations, nature, and wealth. Throughout, the author deals with a wide range of primary and secondary materials.