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This book challenges and renews the discussions that have historically characterized the tradition of continental thought in the areas of ethics, feminism, aesthetics, and political theory. The classical origins of this tradition--phenomenology, existentialism, and hermeneutics--emerged according to models that were foundational and systematic in character. The book shows that continental philosophy is now woven between counter-discourses and concrete interventions, complicated in the relationship between theory and practice; that is, in the transition between concept and determination, idea and intuition, the ontic and the ontological, experience and judgment.
This book challenges and renews the discussions that have historically characterized the tradition of continental thought in the areas of ethics, feminism, aesthetics, and political theory. The classical origins of this tradition--phenomenology, existentialism, and hermeneutics--emerged according to models that were foundational and systematic in character. The book shows that continental philosophy is now woven between counter-discourses and concrete interventions, complicated in the relationship between theory and practice; that is, in the transition between concept and determination, idea and intuition, the ontic and the ontological, experience and judgment.
This book punctuates the moments of crisis in continental thought from the foundational crisis of reason in Husserl’s call for a rigorous science of phenomenology to the current crisis of postmodernism and its rejection of Husserl’s metanarrative of history and rationality. The mediating links between these moments is the centrality of the epochal history of Being, the power of cultural and disciplinary practices, and the dispersal of meaning in the post-Husserlian and post-subjective philosophies of Heidegger, Foucault, Derrida, and others. Included here are the thoughts of leading scholars who critically discuss Husserl’s analysis of the crisis of Western thought and the importance of the concepts of “world” in Husserl’s early writings. The authors analyze the deprivileging of philosophy as social critique through the text of Husserl, Habermas, Foucault, and recent feminist theory. They examine the end of the epistemological and morally autonomous subject in continental thought. Together, these thoughts articulate multiple points or moments of crisis without cure or end.
The end of the Cold War revitalised continental philosophy and, more particularly, interest in it from outside philosophy. "After Poststructuralism: Transitions and Transformations" analyses the main developments in continental philosophy between 1980-1995, a time of great upheaval and profound social change. The volume ranges across the birth of postmodernism, the differing traditions of France, Germany and Italy, third generation critical theory, radical democracy, postcolonial philosophy, the turn to ethics, feminist philosophies, the increasing engagement with religion, and the rise of performativity and post-analytic philosophy. Analyses of the major figures are integrated within the discussion. After Poststructuralism reveals how continental philosophy - fuelled by an intense ethical and political desire to reflect changing social and political conditions - responded to the changing world and to the key issues of the time, notably globalisation, technology and ethnicity.
This book challenges and renews the discussions that have historically characterized the tradition of continental thought in the areas of ethics, feminism, aesthetics, and political theory. The classical origins of this tradition--phenomenology, existentialism, and hermeneutics--emerged according to models that were foundational and systematic in character. The book shows that continental philosophy is now woven between counter-discourses and concrete interventions, complicated in the relationship between theory and practice; that is, in the transition between concept and determination, idea and intuition, the ontic and the ontological, experience and judgment.
Covering the complete development of post-Kantian Continental philosophy, this volume serves as an essential reference work for philosophers and those engaged in the many disciplines that are integrally related to Continental and European Philosophy.
According to James R. Mensch, a minimal requirement for ethics is that of guarding against genocide. In deciding which races are to live and which to die, genocide takes up a standpoint outside of humanity. To guard against this, Mensch argues that we must attain the critical distance required for ethical judgment without assuming a superhuman position. His description of how to attain this distance constitutes a genuinely new reading of the possibility of a phenomenological ethics, one that involves reassessing what it means to be a self. Selfhood, according to Mensch, involves both embodiment and the self-separation brought about by our encounter with others—the very others who provide us with the experiential context needed for moral judgment. Buttressing his position with documented accounts of those who hid Jews during the Holocaust, Mensch shows how the self-separation that occurs in empathy opens the space within which moral judgment can occur and obligation can find its expression. He includes a reading of the major moral philosophers—Plato, Aristotle, Kant, Mill, Arendt, Levinas—even as he develops a phenomenological account of the necessity of reading literature to understand the full extent of ethical responsibility. Mensch's work offers an original and provocative approach to a topic of fundamental importance.
Early Twentieth-Century Continental Philosophy elaborates the basic project of contemporary continental philosophy, which culminates in a movement toward the outside. Leonard Lawlor interprets key texts by major figures in the continental tradition, including Bergson, Foucault, Freud, Heidegger, Husserl, and Merleau-Ponty, to develop the broad sweep of the aims of continental philosophy. Lawlor discusses major theoretical trends in the work of these philosophers—immanence, difference, multiplicity, and the overcoming of metaphysics. His conception of continental philosophy as a unified project enables Lawlor to think beyond its European origins and envision a global sphere of philosophical inquiry that will revitalize the field.
Nietzsche and Heidegger, Smith argues, have made possible a far more revolutionary critique of modernity than even their most ardent postmodern admirers have realized.
In Rethinking Marxist Theories of Transition, Onur Acaroglu traces the concept of transition across the tracts of Classical and Western Marxism. Rarely directly invoked, transition appears as an imminent social reality, and a useful conceptual tool for critical social theory.