List price
EUR €105.00USD $126.00
Browse results
Editor:
Jan-Ivar Lindén
History stands not only for a narrative or descriptive relation to the past, but also for an ongoing process in which we are involved on several levels: in ordinary life as well as in our epistemic endeavours, natural science and technology included. Historicity is thus not only an important question for historians, but for everyone interested in understanding what all our civilisation is about. The present volume sheds some light on different aspects of this ontological dependence. The first part deals with
the historicity of understanding (Françoise Dastur, Arbogast Schmitt, Samuel Weber), the second with
the limits of making (Emil Angehrn, Nicholas Davey, Jan-Ivar Lindén) and the third with
the future of memory (Jayne Svenungsson, Christoph Türcke, Bernhard Waldenfels).
Editor:
Jan-Ivar Lindén
History stands not only for a narrative or descriptive relation to the past, but also for an ongoing process in which we are involved on several levels: in ordinary life as well as in our epistemic endeavours, natural science and technology included. Historicity is thus not only an important question for historians, but for everyone interested in understanding what all our civilisation is about. The present volume sheds some light on different aspects of this ontological dependence. The first part deals with
the historicity of understanding (Françoise Dastur, Arbogast Schmitt, Samuel Weber), the second with
the limits of making (Emil Angehrn, Nicholas Davey, Jan-Ivar Lindén) and the third with
the future of memory (Jayne Svenungsson, Christoph Türcke, Bernhard Waldenfels).
Ancient philosophy has from the outset inspired phenomenological philosophers in a special way.
Phenomenological Interpretations of Ancient Philosophy offers fresh perspectives on the manner in which ancient Greek thought has influenced phenomenology and traces the history of this reception. Unlike various related treatments, the present volume offers a broad account of this topic that includes chapters on Edmund Husserl, Martin Heidegger, Hans-Georg Gadamer, Jacob Klein, Hannah Arendt, Eugen Fink, Jan Patočka, Emmanuel Levinas, and Jacques Derrida.
This collection of essays, edited by Kristian Larsen and Pål Rykkja Gilbert, is addressed to students of ancient philosophy and the phenomenological tradition as well as to readers who have a general interest in the fascinating, yet complex, connection between ancient Greek thought and phenomenological philosophy.
Contributions by: Jussi Backman, Pål Rykkja Gilbert, Burt Hopkins, Filip Karfík, Alexander Kozin, Kristian Larsen, Arnaud Macé, Claudio Majolino, Hans Ruin, Thomas Schwarz Wentzer, Vigdis Songe-Møller, Tanja Staehler, Morten S. Thaning and Charlotta Weigelt.
This collection of essays, edited by Kristian Larsen and Pål Rykkja Gilbert, is addressed to students of ancient philosophy and the phenomenological tradition as well as to readers who have a general interest in the fascinating, yet complex, connection between ancient Greek thought and phenomenological philosophy.
Contributions by: Jussi Backman, Pål Rykkja Gilbert, Burt Hopkins, Filip Karfík, Alexander Kozin, Kristian Larsen, Arnaud Macé, Claudio Majolino, Hans Ruin, Thomas Schwarz Wentzer, Vigdis Songe-Møller, Tanja Staehler, Morten S. Thaning and Charlotta Weigelt.
Ancient philosophy has from the outset inspired phenomenological philosophers in a special way.
Phenomenological Interpretations of Ancient Philosophy offers fresh perspectives on the manner in which ancient Greek thought has influenced phenomenology and traces the history of this reception. Unlike various related treatments, the present volume offers a broad account of this topic that includes chapters on Edmund Husserl, Martin Heidegger, Hans-Georg Gadamer, Jacob Klein, Hannah Arendt, Eugen Fink, Jan Patočka, Emmanuel Levinas, and Jacques Derrida.
This collection of essays, edited by Kristian Larsen and Pål Rykkja Gilbert, is addressed to students of ancient philosophy and the phenomenological tradition as well as to readers who have a general interest in the fascinating, yet complex, connection between ancient Greek thought and phenomenological philosophy.
Contributions by: Jussi Backman, Pål Rykkja Gilbert, Burt Hopkins, Filip Karfík, Alexander Kozin, Kristian Larsen, Arnaud Macé, Claudio Majolino, Hans Ruin, Thomas Schwarz Wentzer, Vigdis Songe-Møller, Tanja Staehler, Morten S. Thaning and Charlotta Weigelt.
This collection of essays, edited by Kristian Larsen and Pål Rykkja Gilbert, is addressed to students of ancient philosophy and the phenomenological tradition as well as to readers who have a general interest in the fascinating, yet complex, connection between ancient Greek thought and phenomenological philosophy.
Contributions by: Jussi Backman, Pål Rykkja Gilbert, Burt Hopkins, Filip Karfík, Alexander Kozin, Kristian Larsen, Arnaud Macé, Claudio Majolino, Hans Ruin, Thomas Schwarz Wentzer, Vigdis Songe-Møller, Tanja Staehler, Morten S. Thaning and Charlotta Weigelt.
In this book, Gino Zaccaria offers a philosophical meditation on the issue of art in light of its originary sense. He shows how this sense can be fully understood provided that our thinking, on the one hand, returns to the ancient Greek world where it must heed the voice and hints of the goddess Athena, and, on the other hand, listens to “artist-thinkers” close to our current epoch, such as Cézanne, van Gogh and Boccioni. Indeed, the path of this meditation has as its guide the well-known sentence by the painter from Aix-en-Provence, which reads: “Je vous dois la vérité en peinture, et je vous la dirai !”. What will finally appear in this way will not be an abstract or historical notion of art, but its
enigma; that is to say, the promise of “another initiation” of art itself.
In this book, Gino Zaccaria offers a philosophical meditation on the issue of art in light of its originary sense. He shows how this sense can be fully understood provided that our thinking, on the one hand, returns to the ancient Greek world where it must heed the voice and hints of the goddess Athena, and, on the other hand, listens to “artist-thinkers” close to our current epoch, such as Cézanne, van Gogh and Boccioni. Indeed, the path of this meditation has as its guide the well-known sentence by the painter from Aix-en-Provence, which reads: “Je vous dois la vérité en peinture, et je vous la dirai !”. What will finally appear in this way will not be an abstract or historical notion of art, but its
enigma; that is to say, the promise of “another initiation” of art itself.
A Philosophical Passage to Being Altruistic
Iraklis Ioannidis offers fresh, yet radical, philosophical insights into the much contested topic of altruism. Whereas the debate on altruism, since time immemorial, consists in trying to determine whether we are biologically altruistic or not, Ioannidis explores altruism otherwise. Following Nietzsche, he traces altruism to the phenomenon of promising or giving one’s word. His analysis provokes us to think that our possibility to exist cannot be realized without this event.
Ioannidis’ passage to altruism attempts to perform altruism while exploring it. By reversing the axioms of classical phenomenology, what he calls unbracketing, he welcomes in his writing space any discourse, any human expression which could help the philosophical investigation.
Ioannidis’ passage to altruism attempts to perform altruism while exploring it. By reversing the axioms of classical phenomenology, what he calls unbracketing, he welcomes in his writing space any discourse, any human expression which could help the philosophical investigation.
A Philosophical Passage to Being Altruistic
Iraklis Ioannidis offers fresh, yet radical, philosophical insights into the much contested topic of altruism. Whereas the debate on altruism, since time immemorial, consists in trying to determine whether we are biologically altruistic or not, Ioannidis explores altruism otherwise. Following Nietzsche, he traces altruism to the phenomenon of promising or giving one’s word. His analysis provokes us to think that our possibility to exist cannot be realized without this event.
Ioannidis’ passage to altruism attempts to perform altruism while exploring it. By reversing the axioms of classical phenomenology, what he calls unbracketing, he welcomes in his writing space any discourse, any human expression which could help the philosophical investigation.
Ioannidis’ passage to altruism attempts to perform altruism while exploring it. By reversing the axioms of classical phenomenology, what he calls unbracketing, he welcomes in his writing space any discourse, any human expression which could help the philosophical investigation.
Methodologies of the Frankfurt School
Volume Editor:
Jeremiah Morelock
How to Critique Authoritarian Populism: Methodologies of the Frankfurt School offers a comprehensive introduction to the techniques used by the early Frankfurt School to study and combat authoritarianism and authoritarian populism. In recent years there has been a resurgence of interest in the writings of the early Frankfurt School, at the same time as authoritarian populist movements are resurging in Europe and the Americas. This volume shows why and how Frankfurt School methodologies can and should be used to address the rise of authoritarianism today. Critical theory scholars are assembled from a variety of disciplines to discuss Frankfurt School approaches to dialectical philosophy, psychoanalytic theory, human subjects research, discourse analysis and media studies.
Contributors include: Robert J. Antonio, Stefanie Baumann, Christopher Craig Brittain, Dustin J. Byrd, Mariana Caldas Pinto Ferreira, Panayota Gounari, Peter-Erwin Jansen, Imaculada Kangussu, Douglas Kellner, Dan Krier, Lauren Langman, Claudia Leeb, Gregory Joseph Menillo, Jeremiah Morelock, Felipe Ziotti Narita, Michael R. Ott, Charles Reitz, Avery Schatz, Rudolf J. Siebert, William M. Sipling, David Norman Smith, Daniel Sullivan, and AK Thompson.
Contributors include: Robert J. Antonio, Stefanie Baumann, Christopher Craig Brittain, Dustin J. Byrd, Mariana Caldas Pinto Ferreira, Panayota Gounari, Peter-Erwin Jansen, Imaculada Kangussu, Douglas Kellner, Dan Krier, Lauren Langman, Claudia Leeb, Gregory Joseph Menillo, Jeremiah Morelock, Felipe Ziotti Narita, Michael R. Ott, Charles Reitz, Avery Schatz, Rudolf J. Siebert, William M. Sipling, David Norman Smith, Daniel Sullivan, and AK Thompson.
Methodologies of the Frankfurt School
Volume Editor:
Jeremiah Morelock
How to Critique Authoritarian Populism: Methodologies of the Frankfurt School offers a comprehensive introduction to the techniques used by the early Frankfurt School to study and combat authoritarianism and authoritarian populism. In recent years there has been a resurgence of interest in the writings of the early Frankfurt School, at the same time as authoritarian populist movements are resurging in Europe and the Americas. This volume shows why and how Frankfurt School methodologies can and should be used to address the rise of authoritarianism today. Critical theory scholars are assembled from a variety of disciplines to discuss Frankfurt School approaches to dialectical philosophy, psychoanalytic theory, human subjects research, discourse analysis and media studies.
Contributors include: Robert J. Antonio, Stefanie Baumann, Christopher Craig Brittain, Dustin J. Byrd, Mariana Caldas Pinto Ferreira, Panayota Gounari, Peter-Erwin Jansen, Imaculada Kangussu, Douglas Kellner, Dan Krier, Lauren Langman, Claudia Leeb, Gregory Joseph Menillo, Jeremiah Morelock, Felipe Ziotti Narita, Michael R. Ott, Charles Reitz, Avery Schatz, Rudolf J. Siebert, William M. Sipling, David Norman Smith, Daniel Sullivan, and AK Thompson.
Contributors include: Robert J. Antonio, Stefanie Baumann, Christopher Craig Brittain, Dustin J. Byrd, Mariana Caldas Pinto Ferreira, Panayota Gounari, Peter-Erwin Jansen, Imaculada Kangussu, Douglas Kellner, Dan Krier, Lauren Langman, Claudia Leeb, Gregory Joseph Menillo, Jeremiah Morelock, Felipe Ziotti Narita, Michael R. Ott, Charles Reitz, Avery Schatz, Rudolf J. Siebert, William M. Sipling, David Norman Smith, Daniel Sullivan, and AK Thompson.
Jean-François Lyotard, Pedagogy, Thought
In the first monograph on Lyotard and education, the author approaches Lyotard’s thought as pedagogical in itself. The result is a novel, soft, and accessible study of Lyotard organized around two inhuman educations: that of “the system” and that of “the human.” The former enforces an interminable process of development, dialogue and exchange, while the latter finds its force in the mute, secret, opaque, and inarticulable.
Threading together a range of Lyotard’s work through four pedagogical processes—reading, writing, voicing, and listening—the author insists on the distinct educational logics that can uphold or interrupt different ways of being-together in the world, touching on a range of topics from literacy and aesthetics to time and political-economy. While Inhuman Educations can serve as an introduction to Lyotard’s philosophy, it also constitutes a singular, provocative, and fresh take on his thought.
Threading together a range of Lyotard’s work through four pedagogical processes—reading, writing, voicing, and listening—the author insists on the distinct educational logics that can uphold or interrupt different ways of being-together in the world, touching on a range of topics from literacy and aesthetics to time and political-economy. While Inhuman Educations can serve as an introduction to Lyotard’s philosophy, it also constitutes a singular, provocative, and fresh take on his thought.
Jean-François Lyotard, Pedagogy, Thought
In the first monograph on Lyotard and education, the author approaches Lyotard’s thought as pedagogical in itself. The result is a novel, soft, and accessible study of Lyotard organized around two inhuman educations: that of “the system” and that of “the human.” The former enforces an interminable process of development, dialogue and exchange, while the latter finds its force in the mute, secret, opaque, and inarticulable.
Threading together a range of Lyotard’s work through four pedagogical processes—reading, writing, voicing, and listening—the author insists on the distinct educational logics that can uphold or interrupt different ways of being-together in the world, touching on a range of topics from literacy and aesthetics to time and political-economy. While Inhuman Educations can serve as an introduction to Lyotard’s philosophy, it also constitutes a singular, provocative, and fresh take on his thought.
Threading together a range of Lyotard’s work through four pedagogical processes—reading, writing, voicing, and listening—the author insists on the distinct educational logics that can uphold or interrupt different ways of being-together in the world, touching on a range of topics from literacy and aesthetics to time and political-economy. While Inhuman Educations can serve as an introduction to Lyotard’s philosophy, it also constitutes a singular, provocative, and fresh take on his thought.
Essays in Philosophical Anthropology
Editor:
Peter Šajda
In debates about philosophical anthropology human beings have been defined in different ways. In
Modern and Postmodern Crises of Symbolic Structures, the contributors view the human being primarily as
animal symbolicum. They examine how the human being creates, interprets and changes symbolic structures, as well as how he is affected and impacted by them. The focus lies on the context of modernity and postmodernity, which is characterized by a number of interrelated crises of symbolic structures. These crises have affected the realms of science, religion, art, politics and education, and thus provoked crucial changes in the human being’s relations to himself, others and reality. The crises are not viewed merely as manifestations of dysfunctions, but rather as complex processes of transformation that also provide new opportunities.
Essays in Philosophical Anthropology
Editor:
Peter Šajda
In debates about philosophical anthropology human beings have been defined in different ways. In
Modern and Postmodern Crises of Symbolic Structures, the contributors view the human being primarily as
animal symbolicum. They examine how the human being creates, interprets and changes symbolic structures, as well as how he is affected and impacted by them. The focus lies on the context of modernity and postmodernity, which is characterized by a number of interrelated crises of symbolic structures. These crises have affected the realms of science, religion, art, politics and education, and thus provoked crucial changes in the human being’s relations to himself, others and reality. The crises are not viewed merely as manifestations of dysfunctions, but rather as complex processes of transformation that also provide new opportunities.
Editor / Translator:
David Healan
Metabolic form inverts itself into content. Highlighting Hegel's conceptual realism, Hoffmann focuses on an undervalued move in his dialectic: inversion (μεταβολή). From precursors in Kant the author validates the philosopher's claim in not supplying a completeness proof for his table of categories: it's easy! Hoffmann shows how his new approach works on Hegel's central terms–paradigmatically language and individuality–in detailed analytical work through the two great masterpieces:
Phenomenology and
Objective Logic. From consciousness inversion at the start of the former to the modalities and subjectivity of substance at the end of the latter, Hoffmann develops Hegel's epochal conceptual realism and metabolic dialectic as keys to substantiating the philosopher's claim for his
Logic: it is indeed the science of absolute form!
Metabolic form inverts itself into content. Highlighting Hegel's conceptual realism, Hoffmann focuses on an undervalued move in his dialectic: inversion (μεταβολή). From precursors in Kant the author validates the philosopher's claim in not supplying a completeness proof for his table of categories: it's easy! Hoffmann shows how his new approach works on Hegel's central terms–paradigmatically language and individuality–in detailed analytical work through the two great masterpieces:
Phenomenology and
Objective Logic. From consciousness inversion at the start of the former to the modalities and subjectivity of substance at the end of the latter, Hoffmann develops Hegel's epochal conceptual realism and metabolic dialectic as keys to substantiating the philosopher's claim for his
Logic: it is indeed the science of absolute form!
A Theory of Temporal Dislocation
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 between different societies appears as an imminent social reality, and a useful conceptual tool for critical social theory.
Transitions as qualitative shifts between societies are often considered as eventual historical stages, or effaced altogether. Theorising transition in a new direction, Onur Acaroglu elaborates a theory of temporal dislocation. Considering transition through a framework of out-of-joint temporalities, the notion comes through as an undervalued tendency in social reproduction.
Transitions as qualitative shifts between societies are often considered as eventual historical stages, or effaced altogether. Theorising transition in a new direction, Onur Acaroglu elaborates a theory of temporal dislocation. Considering transition through a framework of out-of-joint temporalities, the notion comes through as an undervalued tendency in social reproduction.
A Theory of Temporal Dislocation
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 between different societies appears as an imminent social reality, and a useful conceptual tool for critical social theory.
Transitions as qualitative shifts between societies are often considered as eventual historical stages, or effaced altogether. Theorising transition in a new direction, Onur Acaroglu elaborates a theory of temporal dislocation. Considering transition through a framework of out-of-joint temporalities, the notion comes through as an undervalued tendency in social reproduction.
Transitions as qualitative shifts between societies are often considered as eventual historical stages, or effaced altogether. Theorising transition in a new direction, Onur Acaroglu elaborates a theory of temporal dislocation. Considering transition through a framework of out-of-joint temporalities, the notion comes through as an undervalued tendency in social reproduction.
Revision der Leib-Körper-Differenz in Maurice Merleau-Pontys philosophischem Werk
Maurice Merleau-Pontys Werk zeichnet sich durch eine vielschichtige Thematisierung des Körpers aus. Vorliegende Untersuchung entfaltet den hierfür zentralen Begriff der Korporalität.
In seinen Schriften richtet Merleau-Ponty seine besondere Aufmerksamkeit auf die leibkörperliche Natur unseres Zur-Welt-Seins. Dieser Fokus auf die leibliche Erfahrung geht al lerdings mit einem Problem einher: Leib bleibt Medium unserer Erfahrung und ist daher durch ein notwendiges Entzugsmoment gekennzeichnet. Merleau-Pontys Antwort auf die Beschränkung leibtheoretischer Forschung ist die Öffnung zu einem systematischen Zusammenhang von Korporalität und Praxis. Vor diesem Hintergrund unterzieht die vorliegende Studie die Leib-Körper-Differenz einer Revision und schlägt infolgedessen die »korporale Differenz« zur Kennzeichnung der Ambiguität in der Erfahrung vor und führt zugleich Merleau-Pontys Philosophie der Korporalität ein, mit welcher insbesondere Kultur- und Sozialwissenschaften wichtige Impulse erhalten dürften.
In seinen Schriften richtet Merleau-Ponty seine besondere Aufmerksamkeit auf die leibkörperliche Natur unseres Zur-Welt-Seins. Dieser Fokus auf die leibliche Erfahrung geht al lerdings mit einem Problem einher: Leib bleibt Medium unserer Erfahrung und ist daher durch ein notwendiges Entzugsmoment gekennzeichnet. Merleau-Pontys Antwort auf die Beschränkung leibtheoretischer Forschung ist die Öffnung zu einem systematischen Zusammenhang von Korporalität und Praxis. Vor diesem Hintergrund unterzieht die vorliegende Studie die Leib-Körper-Differenz einer Revision und schlägt infolgedessen die »korporale Differenz« zur Kennzeichnung der Ambiguität in der Erfahrung vor und führt zugleich Merleau-Pontys Philosophie der Korporalität ein, mit welcher insbesondere Kultur- und Sozialwissenschaften wichtige Impulse erhalten dürften.
Revision der Leib-Körper-Differenz in Maurice Merleau-Pontys philosophischem Werk
Maurice Merleau-Pontys Werk zeichnet sich durch eine vielschichtige Thematisierung des Körpers aus. Vorliegende Untersuchung entfaltet den hierfür zentralen Begriff der Korporalität.
In seinen Schriften richtet Merleau-Ponty seine besondere Aufmerksamkeit auf die leibkörperliche Natur unseres Zur-Welt-Seins. Dieser Fokus auf die leibliche Erfahrung geht al lerdings mit einem Problem einher: Leib bleibt Medium unserer Erfahrung und ist daher durch ein notwendiges Entzugsmoment gekennzeichnet. Merleau-Pontys Antwort auf die Beschränkung leibtheoretischer Forschung ist die Öffnung zu einem systematischen Zusammenhang von Korporalität und Praxis. Vor diesem Hintergrund unterzieht die vorliegende Studie die Leib-Körper-Differenz einer Revision und schlägt infolgedessen die »korporale Differenz« zur Kennzeichnung der Ambiguität in der Erfahrung vor und führt zugleich Merleau-Pontys Philosophie der Korporalität ein, mit welcher insbesondere Kultur- und Sozialwissenschaften wichtige Impulse erhalten dürften.
In seinen Schriften richtet Merleau-Ponty seine besondere Aufmerksamkeit auf die leibkörperliche Natur unseres Zur-Welt-Seins. Dieser Fokus auf die leibliche Erfahrung geht al lerdings mit einem Problem einher: Leib bleibt Medium unserer Erfahrung und ist daher durch ein notwendiges Entzugsmoment gekennzeichnet. Merleau-Pontys Antwort auf die Beschränkung leibtheoretischer Forschung ist die Öffnung zu einem systematischen Zusammenhang von Korporalität und Praxis. Vor diesem Hintergrund unterzieht die vorliegende Studie die Leib-Körper-Differenz einer Revision und schlägt infolgedessen die »korporale Differenz« zur Kennzeichnung der Ambiguität in der Erfahrung vor und führt zugleich Merleau-Pontys Philosophie der Korporalität ein, mit welcher insbesondere Kultur- und Sozialwissenschaften wichtige Impulse erhalten dürften.