Everyday Phenomenology

Everyday Phenomenology

Language: English

Pages: 215

ISBN: 1443841145

Format: PDF / Kindle (mobi) / ePub


No-one who reads this book will ever see the world the same again. My aim will be to pursue phenomenology, and therefore appearances obliquely, in a number of areas. Predominantly these will be the appearances of; houses, landscapes, places, people and history, but these specific studies will coalesce into a more general theory about appearances, place and time and thereby provide a phenomenology of the everyday. In this pursuit I will bring together works of philosophy, literature, history and art in order to circumvent the apparent paradox of the ubiquity and inaccessibility of the everyday. This will make my work wide ranging and extensive but by the end a delicate coherence and unity will have emerged from allowing the coming together of these different avenues of approach to appearances. Philosophically speaking my guides through all of this will be Martin Heidegger Hans-Georg Gadamer and Gaston Bachelard, with assistance notably from Descartes, Hume, Kant, Hegel and Sartre, although I will endeavour to add some insights of my own as we go along. Other significant contributions will come from the works of W.G. Sebald, Dennis Severs, Rainer Maria Rilke, Irene Nemirovsky the writing of David Hockney, and some Dutch artists.

Thought, Reference, and Experience: Themes from the Philosophy of Gareth Evans

Nietzsche-Studien: Internationales Jahrbuch für die Nietzsche-Forschung, Volume 39

The Essential Marcus Aurelius (Tarcher Cornerstone Editions)

Anarchism: A Beginner's Guide (Oneworld Beginners' Guides)

The Blackwell Guide to Aristotle's Nicomachean Ethics

The Mind's Provisions: A Critique of Cognitivism

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

involved in a world of entities the artist would be unable to paint the world at all, never mind allow us to understand what they paint. In all cases of human endeavour, As the Being of something ready-to-hand, an involvement is itself discovered only on the basis of the prior discovery of a totality of involvements. So in any involvement that has been discovered (that is in anything ready-to-hand which we encounter), what we have called the “worldly character” of the ready-to-hand has been

p.351) Sebald’s work and the way in which he presents history is an invitation to us to listen to tradition and to allow it to speak to us. This is the way in which Sebald’s rather strange and often attenuated accounts of historical events go beyond the simply curious and quaint. To merely acknowledge tradition is superficial and leads to the quaint, but by listening to the tradition and by allowing it to speak to us we can begin to understand our own historicity as beings in time. Sebald takes

had gone too. His mental collapse is the result of this loss of meaning and his death is unremarkable. After living for an Other all his life once that Other is dead his identity becomes unsustainable. In all three of these stories from The Emigrants Sebald describes men who have lost something, their origins, their meaning in life, their soul mate. In so doing they have lost something which they feel makes them what they are. They 148 Chapter Eight have lost their identity and, while all

groove in the wooden floor created by one single woman who worked in the same place in the mill for fifty-two years. Verla gives us a powerful evocation of the lives of all of the people who worked there. This original, unmediated evocation and appearance retains its power by providing us with the ground upon which later mediation fits the experience into our consciousness, our memory, and our everyday patterns of understanding. We synthesize what we learn from the guide about the facts of the

which must be understood as a totality if it is to have any meaning at all. We have also seen in Chapter Eight how Austerlitz is only able to recover his lost childhood time existentially through his own experiences. This means that time itself must also be understood in the same way, not as a collection of moments but as fundamental and unified temporality. Time, like world, must be grasped as a whole if we are to understand our lived reality. We are in time like we are in a world, or more

Download sample

Download

About admin