Heidegger and the Aesthetics of Living

Heidegger and the Aesthetics of Living

Vrasidas Karalis

Language: English

Pages: 250

ISBN: 1847185061

Format: PDF / Kindle (mobi) / ePub


The publication brings together contributions by many scholars, academics and researchers on the work of the German philosopher from a variety of perspectives and approaches. Prominent thinkers from various disciplines engage in a fascinating dialogue with the work of Martin Heidegger in an attempt to explain and critically evaluate his contraversial legacy. The volume is an attempt to go beyond the polarised perceptions about the philosophy of Heidegger and present a neo-humanist reading of what can be still considered livable in it. Contributions also examine the consequences of Heideggers thinking for a wide range of modes of cultural production and aspects of philosophical enterprise. Finally the volume attempts the first post-political interpretation of his work by focusing on the texts themselves for the conceptual values they formulate and the modes of thinking they established. Contributors are: Gianni Vattimo, Jeff Malpas, Anthony Stephens , Peter Murphy, Elizabeth Grierson, Paolo Bartoloni, John Dalton, Colin Hearfield, Jane Mummery, Robert Sinnerbrink, Ashley Woodward, Peter Williams, George Vassilacopoulos and Vrasidas Karalis.

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“homeless”, and as “we cannot own death, and since pain is an intimation of death, we cannot own pain either” (Young, 2002: 33). The third major symptom, “‘the violence’ of modern technology – its violation of both non-human and human nature”, reduces all to “‘raw material’ for the process of production and consumption, a process which has no purpose other than its own self-perpetuation […] and to fill up the emptiness left by the meaninglessness of modern life”, noting that this is particular to

innocence; history is interrupted” (Holland, 1995: 250). The similarities between Agamben and Blanchot are obvious, as obvious is the way they have arrived at this postulation by following Heidegger beyond Heidegger. The stop Blanchot refers to is something that must be learned and enacted deliberately. Should this action which refuses action be embraced by the community, then the law will collapse and history (the anthropological machine) will grind to a halt. Innocence, for which one could very

insistence upon some contingent state, but surrender to the concealed originality of the source of one’s being. In the struggle, each opponent carries the other beyond itself” (Heidegger, 1971: 49). This description of the opposition between earth and world reminds us of the Kantian sublime and the leapfrogging struggle, triggered by imagination, between understanding and reason in which the sublime ultimately reminds us of the incompatibility of rational ideas and sensory presentation. The

specifically, how and why is technology a modern problem? It is immediately necessary to question the distinction between a modern and a traditional or an ancient technology. It remains to be seen whether an essential difference should pertain. Although there may indeed be a profound difference of degree, of scale and capacity, it is equally necessary to insist that there is nothing specifically “modern” about technicity today, or indeed, there is nothing “modern” about technics as such. Technics

is needed, however, is a thinking of technics in terms of kinesis and potentiality. If a critical reading of Heidegger misses kinesis, then the question concerning technology—and how it may be rethought according to a more radical thinking of kinesis—is compromised. The apparent overdetermined technologization of the world today may be traced to an originary technics given in the possibility of the differentiations of matter. Stiegler argues that such a differentiation may be thought according to

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