Access your Project MUSE content using one of the login options below Close(X)
Browse Results For:
Theory and History of a Strong Sensation
Disgust (Ekel, dégoût) is a state of high alert. It acutely says “no” to a variety of phenomena that seemingly threaten the integrity of the self, if not its very existence. A counterpart to the feelings of appetite, desire, and love, it allows at the same time for an acting out of hidden impulses and libidinal drives. In Disgust, Winfried Menninghaus provides a comprehensive account of the significance of this forceful emotion in philosophy, aesthetics, literature, the arts, psychoanalysis, and theory of culture from the eighteenth century to the present. Topics addressed include the role of disgust as both a cognitive and moral organon in Kant and Nietzsche; the history of the imagination of the rotting corpse; the counter-cathexis of the disgusting in Romantic poetics and its modernist appeal ever since; the affinities of disgust and laughter and the analogies of vomiting and writing; the foundation of Freudian psychoanalysis in a theory of disgusting pleasures and practices; the association of disgusting “otherness” with truth and the trans-symbolic “real” in Bataille, Sartre, and Kristeva; Kafka’s self-representation as an “Angel” of disgusting smells and acts, concealed in a writerly stance of uncompromising “purity”; and recent debates on “Abject Art.”
Phenomenological Sightings in Modern Art and Literature
Fascination with quotidian experience in modern art, literature, and philosophy promotes ecstatic forms of reflection on the very structure of the everyday world. Gosetti-Ferencei examines the ways in which modern art and literature enable a study of how we experience quotidian life. She shows that modernism, while exhibiting many strands of development, can be understood by investigating how its attentions to perception and expectation, to the common quality of things, or to childhood play gives way to experiences of ecstasis—the stepping outside of the ordinary familiarity of the world. While phenomenology grounds this study (through Husserl, Heidegger, Merleau-Ponty, and Bachelard), what makes this book more than a treatise on phenomenological aesthetics is the way in which modernity itself is examined in its relation to the quotidian. Through the works of artists and writers such as Benjamin, Cézanne, Frost, Klee, Newman, Pollock, Ponge, Proust, Rilke, Robbe-Grillet, Rothko, Sartre, and Twombly, the world of quotidian life can be seen to harbor a latent ecstasis. The breakdown of the quotidian through and after modernism then becomes an urgent question for understanding art and literature in its capacity to further human experience, and it points to the limits of phenomenological explications of the everyday.
Holderlin's Philosophy of Tragedy
Friedrich Hölderlin must be considered not only a significant poet but also a philosophically important thinker within German Idealism. In both capacities, he was crucially preoccupied with the question of tragedy, yet, surprisingly, this book is the first in English to explore fully his philosophy of tragedy. Focusing on the thought of Hegel, Nietzsche, Heidegger, and Reiner Schürmann, Véronique M. Fóti discusses the tragic turning in German philosophy that began at the close of the eighteenth century to provide a historical and philosophical context for an engagement with Hölderlin. She goes on to examine the three fragmentary versions of Hölderlin’s own tragedy, The Death of Empedocles, together with related essays, and his interpretation of Sophoclean tragedy. Fóti also addresses the relationship of his character Empedocles to the pre-Socratic philosopher and concludes by examining Heidegger’s dialogue with Hölderlin concerning tragedy and the tragic.
Sensation and Thinking in Kleist and Melville
A fascinating comparison of the work of Heinrich von Kleist and Herman Melville. Figures of Simplicity explores a unique constellation of figures from philosophy and literature—Heinrich von Kleist, Herman Melville, G. W. Leibniz, and Alexander Baumgarten—in an attempt to recover alternative conceptions of aesthetics and dimensions of thinking lost in the disciplinary narration of aesthetics after Kant. This is done primarily by tracing a variety of “simpletons” that populate the writings of Kleist and Melville. These figures are not entirely ignorant, or stupid, but simple. Their simplicity is a way of thinking; one that author Birgit Mara Kaiser here suggests is affective thinking. Kaiser avers that Kleist and Melville are experimenting in their texts with an affective mode of thinking, and thereby continue, she argues, a key line within eighteenth-century aesthetics: the relation of rationality and sensibility. Through her analyses, she offers an outline of what thinking can look like if we take affectivity into account.
A Fundamental Concept of Aesthetic Anthropology
This book reconceives modern aesthetics by reconstructing its genesis in the 18th century, between Baumgarten's Aesthetics and Kant's Critique of Judgment. Force demonstrates that aesthetics, and hence modern philosophy, began twice. On the one hand, Baumgarten's Aesthetics is organized around the new concept of the "subject": as a totality of faculties; an agent defined by capabilities; one who is able. Yet an aesthetics in the Baumgartian manner, as the theory of the sensible faculties of the subject, at once faces a different aesthetics: the aesthetics of force. The latter conceives the aesthetic not as sensible cognition but as a play of expression--propelled by a force that, rather than being exercised like a faculty, does not recognize or represent anything because it is obscure and unconscious: the force of what in humanity is distinct from the subject. The aesthetics of force is thus a thinking of the nature of man: of aesthetic nature as distinct from the culture acquired by practice. It founds an anthropology of difference: between force and faculty, human and subject.
A Theological Aesthetic
While philosophy believes it is impossible to have an experience of God without the senses, theology claims that such an experience is possible, though potentially idolatrous. In this engagingly creative book, John Panteleimon Manoussakis ends the impasse by proposing an aesthetic allowing for a sensuous experience of God that is not subordinated to imposed categories or concepts. Manoussakis draws upon the theological traditions of the Eastern Church, including patristic and liturgical resources, to build a theological aesthetic founded on the inverted gaze of icons, the augmented language of hymns, and the reciprocity of touch. Manoussakis explores how a relational interpretation of being develops a fuller and more meaningful view of the phenomenology of religious experience beyond metaphysics and onto-theology.
Mutuality and Moral Living According to John Duns Scotus
In The Harmony of Goodness, Ingham presents the ethical vision of John Duns Scotus (1265-1308) in an integrated manner, bringing together aspects of virtue, moral reasoning, free choice, rational judgment, and spirituality as parts of a whole human life. This work examines the ethical thought of Scotus according to his notion of mutuality or relationship. This study brings to light Scotus’ integrated vision of human moral living.
Eco-ontology and the Aesthetics of Existence
The Human Eros: Eco-ontology and the Aesthetics of Existence explores themes in classical American philosophy, primarily that of John Dewey, but also in the thought of Ralph Waldo Emerson, George Santayana, and Native American traditions. The primary claim is that human beings exist with a need for the experience of meaning and value, a “Human Eros.” Our various cultures are symbolic environments or “spiritual ecologies” within which the Human Eros can thrive. This is how we inhabit the earth. Encircling and sustaining our cultural existence is nature. Western philosophy has not generally provided adequate conceptual models for thinking ecologically. Thus the idea of “eco-ontology” undertakes to explore ways in which this might be done beginning with the primacy of Nature over Being, but also including the recognition of possibility and potentiality as inherent aspects of existence. I argue for the centrality of Dewey for an effective ecological philosophy. Both “pragmatism” and “naturalism” need to be contextualized within an emergentist, relational, non-reductive view of nature and an aesthetic, imaginative, non-reductive view of intelligence.