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In 1828, G. W. F. Hegel published a critical review of Johann George Hamann, a retrospective of the life and works of one of Germany's most enigmatic and challenging thinkers and writers. While Hegel's review had enjoyed a central place in Hamann studies since its appearance, Hegel on Hamann is the first English translation of the important work. Philosophers, theologians, and literary critics welcome Anderson's stunning translation since Hamann is gaining renewed attention, not only as a key figure of German intellectual history, but also as an early forerunner of postmodern thought. Relationships between Enlightenment, Counter Enlightenment, and Idealism come to the fore as Hegel reflects on Hamann's critiques of his contemporaries Immanuel Kant, Moses Mendelssohn, J. G. Herder, and F. H. Jacobi. Hegel on Hamann also includes an introduction to Hegel's review, as well as an essay on the role of friendship in Hamann's life, in Hegel's thought, and in German intellectual culture more broadly. Rounding out the volume are its extensive annotations and bibliography, which facilitate further study of eighteenth- and nineteenth-century philosophy in English and German. This book is essential both for readers of Hegel or Hamann and for those interested in the history of German thought, the philosophy of religion, language and hermeneutics, or friendship as a philosophical category.
Patriotism, Nationality, Cosmopolitanism
In Hegel on Political Identity, Lydia Moland provocatively draws on Hegel's political philosophy to engage sometimes contentious contemporary issues such as patriotism, national identity, and cosmopolitanism. Moland argues that patriotism for Hegel indicates an attitude toward the state, whereas national identity is a response to culture.
A Productive Dialogue over the Language of Humanism
Martin Heidegger and Karl Marx remain two of the most influential thinkers in philosophy, in political science and other social sciences, and in the humanities. Yet there has never been a full-length study in English of the relationship between their ideas, and there has only been one study in German (from 1966). A Productive Dialogue fills this gap and contradicts the widely held assumption that Heidegger had no significant engagement with Marx. Hemming focuses on four related areas of inquiry—Heidegger’s reading of Marx; Marx’s relation to G. W. F. Hegel; Heidegger’s disastrous political involvement with National Socialism; and the significance of Hegel, Marx, Heidegger, and Friedrich Nietzsche for the politics of the twentieth and twenty-first centuries. A Productive Dialogue explores the understanding of political processes, systems, and behavior that animates both thinkers.
For Martin Heidegger the "fall" of philosophy into metaphysics begins with Plato. Thus, the relationship between the two philosophers is crucial to an understanding of Heidegger and, perhaps, even to the whole plausibility of postmodern critiques of metaphysics. It is also, as the essays in this volume attest, highly complex, and possibly founded on a questionable understanding of Plato.
On the Way to Gelassenheit
The problem of the will has long been viewed as central to Heidegger's later thought. In the first book to focus on this problem, Bret W. Davis clarifies key issues from the philosopher's later period particularly his critique of the culmination of the history of metaphysics in the technological "will to will" and the possibility of Gelassenheit or "releasement" from this willful way of being in the world but also shows that the question of will is at the very heart of Heidegger's thinking, a pivotal issue in his path from Being and Time (1926) to "Time and Being" (1962).
Paths Toward Trancendental Phenomenology
In a penetrating and lucid discussion of the enigmatic relationship between the work of Edmund Husserl and Martin Heidegger, Steven Galt Crowell proposes that the distinguishing feature of twentieth century philosophy is not so much its emphasis on language as its concern with meaning. Arguing that transcendental phenomenology is indispensable to the philosophical explanation of the space of meaning, Crowell shows how a proper understanding of both Husserl and Heidegger reveals the distinctive contributions of each to that ongoing phenomenological project.
Suicide in Israeli Literature
An Ideological Death: Suicide in Israeli Literature examines literary challenges to Israel’s national narratives. The centrality of the army, the mythology of the "new Jew," the vision of the first Israeli city, Tel Aviv, and the very process by which a nation’s history is constructed are confronted in fiction by many prominent Israeli writers.
Using the image of suicide, A. B. Yehoshua, Amos Oz, Etgar Keret, Yehudit Katzir, Alon Hilu, Yaakov Shabtai, Benjamin Tammuz, and Yehoshua Kenaz each engage in a critical and rhetorical process that examines the nation’s formation and reconsiders myths at the heart of the Zionist project. In Israeli literature, suicide represents a society’s compulsion to create impossible ideals that leave its populace disappointed and deluded. Yet, as Rachel S. Harris shows, even at their harshest these writers also represent the idealism that helped build Israel as a modern nation-state.
Metapsychology and the Analytic A Posteriori
Andrew Cutrofello's book performs a psychoanalytic inversion of transcendental philosophy, taking Kant's synthetic a prior judgments and reading them in terms of a foreclosed Kantian category that of the analytic a posteriori. Working primarily out of Freudian and Lacanian problematics, Cutrofello not only subjects Kantian thought to psychoanalytic questioning, but also develops a systematic critique of metapsychology itself, disclosing and assessing its own paralogisms, antinomies, ideal, and ethics. This is a provocative reflection on the tensions between the Enlightenment project of critique and psychoanalytic theory.
Wittgenstein, Anxiety, and Performance Behavior
In this highly original study of the nature of performance, Spencer Golub uses the insights of Ludwig Wittgenstein into the way language works to analyze the relationship between the linguistic and the visual in the work of a broad range of dramatists, novelists, and filmmakers, among them Richard Foreman, Mac Wellman, Peter Handke, David Mamet, and Alfred Hitchcock. Like Wittgenstein, these artists are concerned with the limits of language’s representational capacity. For Golub, it is these limits that give Wittgenstein’s thought a further, very personal significance—its therapeutic quality with respect to the Obsessive Compulsive Disorder from which he suffers.
Underlying what Golub calls “performance behavior” is Wittgenstein’s notion of “pain behavior”—that which gives public expression to private experience. Golub charts new directions for exploring the relationship between theater and philosophy, and even for scholarly criticism itself.