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In an elegant translation, Mary McAllester Jones brings to English-speaking readers the writings of a singular French philosopher of science whose rich intellectual legacy is too little known. Gaston Bachelard, who died in 1962, left us twelve works on the philosophy of science, nine on the poetic imagination, and two on time and consciousness, written in an image-laden style that rejected traditional academic discourse in favor of a subversive, allusive, highly metaphorical way of thinking and writing. Gaston Bachelard, Subversive Humanist gives us a generous introduction to Bachelard's brilliant and idiosyncratic writings about the relation of science, poetry, and human consciousness. The extracts are framed in succinct critical essays that explicate the development of his ideas and clarify his relation to the contemporary French intellectual revolution more commonly associated with Michel Foucault and Jacques Derrida. The matrix of Bachelard's thought is twentieth-century science, the "new scientific mind" that he dates from 1905 and Einstein's special theory of relativity. Like the discovery of America five hundred years before, the discoveries of mathematics and physics today have undermined our familiar epistemologies. Modern science has forced us to revise our conception of the rational subject and of the relation between reason and reality, subject and object. A "psychic revolution" has accompanied this revolution in reason. If we try to grasp the dialectics of matter and energy in physics, or the dualism of waves and particles, we shall learn to maintain difference and handle complexity; we are shaken out of the reductive, identity-ridden habits of ordinary life and thought. As a writer of science, Bachelard deliberately aimed to rid us of the preconceptions that blind us to the facts, to science as it is now. The same wariness with regard to theory is present in his approach to poetry. For Bachelard, mathematical equation and poetic image alike break with everyday experience. Reading poetic images brings us "the experience of openness, of newness", says Bachelard. The reader "is called upon to continue the writer's images, he is aware of being in a state of open imagination." There is little place for abstract critical theory in Bachelard's view of Poetry. Gaston Bachelard, Subversive Humanist will interest literary scholars, philosophers, and intellectual historians.
In an elegant translation, Mary McAllester Jones brings to English-speaking readers the writings of a singular French philosopher of science whose rich intellectual legacy is too little known. Gaston Bachelard, who died in 1962, left us twelve works on the philosophy of science, nine on the poetic imagination, and two on time and consciousness, written in an image-laden style that rejected traditional academic discourse in favor of a subversive, allusive, highly metaphorical way of thinking and writing. Gaston Bachelard, Subversive Humanist gives us a generous introduction to Bachelard's brilliant and idiosyncratic writings about the relation of science, poetry, and human consciousness. The extracts are framed in succinct critical essays that explicate the development of his ideas and clarify his relation to the contemporary French intellectual revolution more commonly associated with Michel Foucault and Jacques Derrida. The matrix of Bachelard's thought is twentieth-century science, the "new scientific mind" that he dates from 1905 and Einstein's special theory of relativity. Like the discovery of America five hundred years before, the discoveries of mathematics and physics today have undermined our familiar epistemologies. Modern science has forced us to revise our conception of the rational subject and of the relation between reason and reality, subject and object. A "psychic revolution" has accompanied this revolution in reason. If we try to grasp the dialectics of matter and energy in physics, or the dualism of waves and particles, we shall learn to maintain difference and handle complexity; we are shaken out of the reductive, identity-ridden habits of ordinary life and thought. As a writer of science, Bachelard deliberately aimed to rid us of the preconceptions that blind us to the facts, to science as it is now. The same wariness with regard to theory is present in his approach to poetry. For Bachelard, mathematical equation and poetic image alike break with everyday experience. Reading poetic images brings us "the experience of openness, of newness", says Bachelard. The reader "is called upon to continue the writer's images, he is aware of being in a state of open imagination." There is little place for abstract critical theory in Bachelard's view of Poetry. Gaston Bachelard, Subversive Humanist will interest literary scholars, philosophers, and intellectual historians.
Comprehensive overview of the entire spectrum of works by one of twentieth-century France’s most original thinkers. Gaston Bachelard, one of twentieth-century France’s most original thinkers, is known by English-language readers primarily as the author of The Poetics of Space and several other books on the imagination, but he made significant contributions to the philosophy and history of science. In this book, Roch C. Smith provides a comprehensive introduction to Bachelard’s work, demonstrating how his writings on the literary imagination can be better understood in the context of his exploration of how knowledge works in science. After an overview of Bachelard’s writings on the scientific mind as it was transformed by relativity, quantum physics, and modern chemistry, Smith examines Bachelard’s works on the imagination in light of particular intellectual values Bachelard derived from science. His trajectory from science to a specifically literary imagination is traced by recognizing his concern with what science teaches about how we know, and his increasing preoccupation with questions of being when dealing with poetic imagery. Smith also explores the material and dynamic imagination associated with the four elements—fire, water, air, and earth—and the phenomenology of creative imagination in Bachelard’s Poetics of Space, his Poetics of Reverie, and in the fragments of Poetics of Fire.
The instant -- The problem of habit and discontinuous time -- The idea of progress and the intuition of discontinuous time -- Conclusion -- Appendix A: "Poetic instant and metaphysical instant" by Gaston Bachelard -- Appendix B: Reading Bachelard reading Siloe: an excerpt from "Introduction to Bachelard's poetics" by Jean Lescure -- Appendix C: A short biography of Gaston Bachelard
In The Dialectic of Duration, Gaston Bachelard addresses the nature of time in response to the writings of his great contemporary, Henri Bergson. The work is motivated by a refutation of Bergson’s notion of duration – ‘lived time’, experienced as continuous. For Bachelard, experienced time is irreducibly fractured and interrupted, as indeed are material events. At stake is an entire conception of the physical world, an entire approach to the philosophy of science. It was in this work that Bachelard first marshalled all the components of his visionary philosophy of science, with its steady insistence on the human context and subtle encompassing of the irrational within the rational. The Dialectic of Duration reaches far beyond local arguments over the nature of the physical world to gesture toward the building of an entirely new form of philosophy. Ongoing publication made possible through the generous support of the Melbourne School of Continental Philosophy.
Like Schelling before him and Deleuze and Guattari after him, Gaston Bachelard made major philosophical contributions to the advancement of science and the arts. In addition to being a mathematician and epistemologist whose influential work in the philosophy of science is still being absorbed, Bachelard was also one of the most innovative thinkers on poetic creativity and its ethical implications. His approaches to literature and the arts by way of elemental reverie awakened long-buried modes of thinking that have inspired literary critics, depth psychologists, poets, and artists alike. Bachelard's extraordinary body of work, unduly neglected by the English-language reception of continental philosophy in recent decades, exhibits a capacity to speak to the full complexity and wider reaches of human thinking. The essays in this volume analyze Bachelard as a phenomenological thinker and situate his thought within the Western tradition. Considering his work alongside that of Schelling, Husserl, Bergson, Buber, Heidegger, Merleau-Ponty, Gadamer, Deleuze, and Nancy, this collection highlights some of Bachelard's most provocative proposals on questions of ontology, hermeneutics, ethics, environmental politics, spirituality, and the possibilities they offer for productive transformations of self and world.
"What is 'praxis'? How do we study theology from its perspective?" These are the main questions which this book seeks to answer. As 'propaedeutic' to theological reflection, it surveys the notion of 'praxis' in the philosophical, sociological and anthropological traditions - from Aristotle and Marx to contemporary theories. It argues that Pierre Bourdieu's 'theory of practice' achieves a critical synthesis of these different traditions making it a viable theological dialogue-partner. Bourdieu provides us with a praxeological theory to scrutinize the complexity of the social realm and an epistemological theory to understand the mystery of God's presence in these socio-historical conjunctures which serve as the privileged and only locus of His/Her revelation. The author thus engages two theologians who take 'praxis/practice' as central to their theological methods: Clodovis Boff (liberation theology) and John Milbank (radical orthodoxy). From the perspective of its appropriated framework, this work attempts to avoid the limitations as well as preserves the gains achieved by these two approaches - as it also explores the rudiments of a theological method relevant to our post-Marxist and postmodern-global contexts.
The Reader's Guide to the History of Science looks at the literature of science in some 550 entries on individuals (Einstein), institutions and disciplines (Mathematics), general themes (Romantic Science) and central concepts (Paradigm and Fact). The history of science is construed widely to include the history of medicine and technology as is reflected in the range of disciplines from which the international team of 200 contributors are drawn.
Containing over 750 in-depth entries, this is the most wide-ranging and up-to-date dictionary of critical theory available. This authoritative guide covers the whole range of critical theory, including the Frankfurt school, cultural materialism, cultural studies, gender studies, film studies, literary theory, hermeneutics, historical materialism, and socio-political critical theory. Entries clearly explain complex theoretical discourses such as Marxism, psychoanalysis, structuralism, deconstruction, and postmodernism. There are biographies of hundreds of important figures in the field, with feature entries for those who have heavily influenced areas of the discipline, such as Derrida and Deleuze. This new edition of the dictionary has been updated to extend coverage of diaspora, race and postcolonial theory, including key authors such as C. L. R. James and Paul Gilroy, and of queer and sexuality studies, including notable figures such as Eve Kosofsky Sedgwick. Fully revised to keep up to date with this diverse field, this new edition expands the coverage to include entries such as hyperobject and transgender. Entries are fully cross-referenced and many contain further reading suggestions. Covering all aspects of critical theory from globalization and race studies, to queer theory and feminism, this multidisciplinary A-Z is essential for students in the humanities and social sciences.
For much of the twentieth century, French intellectual life was dominated by theoreticians and historians of mentalité. Traditionally, the study of the mind and of its limits and capabilities was the domain of philosophy, however in the first decades of the twentieth century practitioners of the emergent human and social sciences were increasingly competing with philosophers in this field: ethnologists, sociologists, psychologists and historians of science were all claiming to study 'how people think'. Scholars, including Gaston Bachelard, Georges Canguilhem, Léon Brunschvicg, Lucien Lévy-Bruhl, Lucien Febvre, Abel Rey, Alexandre Koyré and Hélène Metzger were all investigating the mind historically and participating in shared research projects. Yet, as they have since been appropriated by the different disciplines, literature on their findings has so far failed to recognise the connections between their research and their importance in intellectual history. In this exemplary book, Cristina Chimisso reconstructs the world of these intellectuals and the key debates in the philosophy of mind, particularly between those who studied specific mentalities by employing prevalently historical and philological methods, and those who thought it possible to write a history of the mind, outlining the evolution of ways of thinking that had produced the modern mentality. Dr Chimisso situates the key French scholars in their historical context and shows how their ideas and agendas were indissolubly linked with their social and institutional positions, such as their political and religious allegiances, their status in academia, and their familial situation. The author employs a vast range of original research, using philosophical and scientific texts as well as archive documents, correspondence and seminar minutes from the period covered, to recreate the milieu in which these relatively neglected scholars made advances in the history of philosophy and science, and produced