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Author: Rajiv Kaushik Publisher: State University of New York Press ISBN: 1438476779 Category : Philosophy Languages : en Pages : 204
Book Description
Merleau-Ponty says in his Institution and Passivity lectures that he wants to "consider criticism itself as a symbolic form" instead of doing "a philosophy of symbolic form." This invites the possibility of an unconventional thought: If critical philosophy is a symbolic form, it cannot disclose its own limits and is, in fact, uncritical. Furthermore, the symbolic form can never itself be thought according to the terms of the criticism it produces but is always only constellated and matrixed within them—a symbolic form within both reflection and what it reflects on, within consciousness and the world. Thus, as Rajiv Kaushik argues, the symbolic form is another name for what Merleau-Ponty calls ontological divergence. Only now divergence introduces the question of a limit to both the subject and philosophy itself. This is nothing less than a psychoanalysis of philosophy. Kaushik's analyses of the matrices between space—imagination, light—dark, awake—asleep, and repression—expression reveal this symbolism in its form of divergence, its lack of origin and destination. Kaushik also argues that the phenomenology of symbolism must detour from the purely descriptive method. Drawing from Merleau-Ponty's recently published course materials, and attentive to his reliance on literature and literary language, Merleau-Ponty between Philosophy and Symbolism continues the living force of Merleau-Ponty's thought and develops his radical insight of the primacy of the symbolic form, even in an ontology that claims to be about the sensible and its elements.
Author: Rajiv Kaushik Publisher: State University of New York Press ISBN: 1438476779 Category : Philosophy Languages : en Pages : 204
Book Description
Merleau-Ponty says in his Institution and Passivity lectures that he wants to "consider criticism itself as a symbolic form" instead of doing "a philosophy of symbolic form." This invites the possibility of an unconventional thought: If critical philosophy is a symbolic form, it cannot disclose its own limits and is, in fact, uncritical. Furthermore, the symbolic form can never itself be thought according to the terms of the criticism it produces but is always only constellated and matrixed within them—a symbolic form within both reflection and what it reflects on, within consciousness and the world. Thus, as Rajiv Kaushik argues, the symbolic form is another name for what Merleau-Ponty calls ontological divergence. Only now divergence introduces the question of a limit to both the subject and philosophy itself. This is nothing less than a psychoanalysis of philosophy. Kaushik's analyses of the matrices between space—imagination, light—dark, awake—asleep, and repression—expression reveal this symbolism in its form of divergence, its lack of origin and destination. Kaushik also argues that the phenomenology of symbolism must detour from the purely descriptive method. Drawing from Merleau-Ponty's recently published course materials, and attentive to his reliance on literature and literary language, Merleau-Ponty between Philosophy and Symbolism continues the living force of Merleau-Ponty's thought and develops his radical insight of the primacy of the symbolic form, even in an ontology that claims to be about the sensible and its elements.
Author: Rajiv Kaushik Publisher: SUNY Press ISBN: 1438476752 Category : Philosophy Languages : en Pages : 204
Book Description
Argues that symbolism is an important and unique element of Merleau-Ponty’s phenomenology. Merleau-Ponty says in his Institution and Passivity lectures that he wants to “consider criticism itself as a symbolic form” instead of doing “a philosophy of symbolic form.” This invites the possibility of an unconventional thought: If critical philosophy is a symbolic form, it cannot disclose its own limits and is, in fact, uncritical. Furthermore, the symbolic form can never itself be thought according to the terms of the criticism it produces but is always only constellated and matrixed within them—a symbolic form within both reflection and what it reflects on, within consciousness and the world. Thus, as Rajiv Kaushik argues, the symbolic form is another name for what Merleau-Ponty calls ontological divergence. Only now divergence introduces the question of a limit to both the subject and philosophy itself. This is nothing less than a psychoanalysis of philosophy. Kaushik’s analyses of the matrices between space—imagination, light—dark, awake—asleep, and repression—expression reveal this symbolism in its form of divergence, its lack of origin and destination. Kaushik also argues that the phenomenology of symbolism must detour from the purely descriptive method. Drawing from Merleau-Ponty’s recently published course materials, and attentive to his reliance on literature and literary language, Merleau-Ponty between Philosophy and Symbolism continues the living force of Merleau-Ponty’s thought and develops his radical insight of the primacy of the symbolic form, even in an ontology that claims to be about the sensible and its elements. “One of the best, most original books in Merleau-Ponty studies in recent years.” — Galen A. Johnson, author of The Retrieval of the Beautiful: Thinking Through Merleau-Ponty’s Aesthetics
Author: Anton G. Hardy Publisher: Xlibris Corporation ISBN: 1477130683 Category : Philosophy Languages : en Pages : 153
Book Description
Anton Hardy received his doctorate in psychology from Clark University. Concerned about the path psychology was taking with its focus on “behavior,” he searched for the cause of this direction in the discipline’s philosophical assumptions. These stemmed from the paradigm of “Realism,” he found, a system that denigrated everything that was mental. Looking for a paradigm that would be friendlier to psychology’s human subject, he adopted the symbol philosophy of Ernst Cassirer. He applied this paradigm to psychology in his book Psychology and the Critical Revolution, and is elaborating its implications further in the present book. The author introduces the little-known symbol philosophy of Ernst Cassirer and demonstrates how it opens the door to mental life. In clear and readable prose, he shows how symbol philosophy enables us to understand “consciousness” and “creativity,” two subjects that have long been resistant to explanation. He explores such matters as the nature of our perceiving, the way in which our concepts are formed, and the role that language plays in our seeing and thinking. Overcoming traditional divisions between “objective” and “subjective,” “I” and “world,” and “mind” and “body,” he refers frequently to our everyday experience to validate his ideas. Not since Suzanne Langer’s Philosophy in a New Key has such a vigorous effort been made to bring Cassirer’s seminal ideas before the public. The result is a breath of fresh air for a psychology that is made shallow by a narrow scientism and a philosophy that is in danger of becoming irrelevant. The author writes for the general reader rather than the professional scholar, and his prose is highly engaging and readable.
Author: Alan Olson Publisher: Boston University Studies in Philosophy and Religion ISBN: 9780268013493 Category : Languages : en Pages : 202
Book Description
Do myths and symbols have anything at all to tell us about reality? Or do they simply deserve to be relegated to the realm of fantastic unreality? The essayists in this volume deploy all the critical tools available in the task of taking myth and symbol seriously. They are not willing to consign the use of the symbolic to the logician or to relinquish the mythical to the comparative anthropologist as something of historical interest only. Instead, they strive for that difficult position that is guided by criticism but is still open to wonder in the face of what myth and symbol offer in terms of enrichment, meaning, and self-transcendence.
Author: Sergii Bulgakov Publisher: Cornell University Press ISBN: 1501765663 Category : Religion Languages : en Pages : 359
Book Description
This is the first English translation, by Thomas Allan Smith, of Philosophy of the Name (Filosofiia imeni). Sergii Bulgakov (1871–1944) wrote the book in response to a theological controversy that erupted in Russia just before the outbreak of World War I. Bulgakov develops a philosophy of language that aims to justify the truthfulness of the statement "the Name of God is God himself," a claim provoking debate on the meaning of names, and the Name of God in particular. Philosophy of the Name investigates the nature of words and human language, considers grammar and parts of speech, and concludes with an exposition on the Name of God. Name-glorifying, a spiritual movement connected with the Orthodox practice of the Jesus Prayer, was initially censured by the Holy Synod of the Russian Orthodox Church, and the controversy raised profound questions that continue to vex ecclesiastical authorities and theologians today. The controversy exposed a vital question concerning the ability of human language to express experiences of the Divine truthfully and authentically. Bulgakov examines the idea that humans do not create words, rather, objects speak their word to human beings, and words are the incarnation of thought in a sonic body conveying meaning. Philosophy of the Name offers a philosophy of language for contemporary theologians of all confessions who wrestle with the issue of language and God. It is a persuasive apologia for the mysterious power of words and an appeal to make use of words responsibly not only when speaking about God but equally when communicating with others.
Author: D.M. Rasmussen Publisher: Springer Science & Business Media ISBN: 9401015945 Category : Philosophy Languages : en Pages : 120
Book Description
For the past four or five years much of my thinking has centered up on the relationship of symbolic forms to philosophic imagination and interpretation. As one whose own philosophic speculations began at. the end of a cultural epoch under methodologies dominated either by neo-Kantianism or schools of logical empiricism the symbol as a prod uct of a cultural imagination has been diminished; it has been neces sary for those who wanted to preserve the symbol to find appropriate philosophical methodologies to do so. In the following chapters we shall attempt to show, through a consideration of a series of recent interpretations of the symbol, as well as through constructive argu ment, that the symbol ought to be considered as a linguistic form in the sense that it constitutes a special language with its own rubrics and properties. There are two special considerations to be taken ac count of in this argument; first, the definition of the symbol, and sec ond, the interpretation of the symbol. Although we shall refrain from defining the symbol explicitly at this point let it suffice to state that our definition of the symbol is more aesthetic than logical (in the technical sense of formal logic ), more cultural than individual, more imaginative than scientific. The symbol in our view is somewhere at the center of culture, the well-spring which testifies to the human imagination in its poetic, psychic, religious, social and political forms.
Author: Bertrand Russell Publisher: Routledge ISBN: 1135223173 Category : Philosophy Languages : en Pages : 245
Book Description
Logical Atomism is a philosophy that sought to account for the world in all its various aspects by relating it to the structure of the language in which we articulate information. In The Philosophy of Logical Atomism, Bertrand Russell, with input from his young student Ludwig Wittgenstein, developed the concept and argues for a reformed language based on pure logic. Despite Russell’s own future doubts surrounding the concept, this founding and definitive work in analytical philosophy by one of the world’s most significant philosophers is a remarkable attempt to establish a novel way of thinking.
Author: Carl H. Hamburg Publisher: Springer ISBN: 9401194610 Category : Philosophy Languages : en Pages : 180
Book Description
Since prefaces, for the most part, are written after a book is done, yet face the reader before he gets to it, it is perhaps not surprising that we usually find ourselves addressed by a more chastened and qualifying author than we eventually encounter in the ensuing pages. It is, after all, not only some readers, but the writer of a book himself who reads what he has done and failed to do. If the above is the rule, I am no exception to it. The discerning reader need not be told that the following studies differ, not only in the approaches they make to their unifying subject-matter, but also in their precision and thus adequacy of presentation. In addition to the usual reasons for this rather common shortcoming, there is an another one in the case of the present book. In spite of its comparative brevity, the time-span between its inception and termination covers some twenty years. As a result, some (historical and epistemological) sections reflect my preoccupation with CASSI RER'S eady works during student days in Germany and France. When, some ten years later, CASSIRER in a letter expressed "great joy" and anticipation for a more closely supervised con tinuation of my efforts (which, because of his untimely death, never came to pass), he gave me all the encouragement needed to go to work on a critical exposition of his "symbolic form" con cept.
Author: Rajiv Kaushik
Author: Rajiv Kaushik
Author: Rajiv Kaushik
Author: Anton G. Hardy
Author: Alan Olson
Author: Sergii Bulgakov
Author: Samuel Kidd
Author: Albert Gallatin MACKEY
Author: D.M. Rasmussen
Author: Bertrand Russell
Author: Carl H. Hamburg