Philosophy Today, Volume 55, Number 3 (Fall 2011)
Language: English
Pages: 108
ISBN: 2:00139200
Format: PDF / Kindle (mobi) / ePub
Philosophy Today, Volume 55, Number 3, Fall 2011. 108 Pages; ISSN 0031-8256
About this journal: Founded in 1957, Philosophy Today is a quarterly magazine published by DePaul University. The magazine has a circulation of over 1,000 readers and specializes in information on contemporary philosophy and philosophers. The Editor of the magazine is David W. Pellauer.
Some info in this journal could be found here: http://www.highbeam.com/publications/philosophy-today-p62075
Contents:
Gregory Fried - A LETTER TO EMMANUEL FAYE
Emmanuel Faye - FROM POLEMOS TO THE EXTERMINATION OF THE ENEMY. RESPONSE TO THE OPEN LETTER OF GREGORY FRIED
Emmanuel Faye - SUBJECTIVITY AND RACE IN HEIDEGGER'S WRITINGS
Sheldon Hanlon - FROM EXISTENCE TO RESPONSIBILITY. RESTLESSNESS AND SUBJECTIVITY IN THE EARLY AND LATE LEVINAS
Michael Sohn - THE CONCEPT OF RECOGNITION IN LEVINAS'S THOUGHT
Brendan Moran - POLITICS OF CREATIVE INDIFFERENCE
Additional keywords: Descartes, Technology, National-Socialism, Consciousness, Wakefulness, Ethics, Husserlian Phenomenology in France, Benjamin, Lenin, Politics of Art, Agamben
Details on this file: 6 articles and 60 bookmarks in this journal; a b/w 600 dpi scan (upscale from 400 dpi); text layer and cover added. This e-copy is first time on the free Internet!
On Tocqueville: Democracy and America
Irrational Man: A Study in Existential Philosophy
Representative Men: Seven Lectures
Thinking the Impossible: French Philosophy Since 1960
collective identity and demands of a historical people, I also think that we can only make that defense by taking seriously the great dangers of what Jan PatoSka called the titanism of the modern project.61 By insisting that nothing Heidegger says can possibly have philosophical merit, that it is all manipulation and opportunism for the sake of a deeply rooted Nazism, you miss an opportunity to rethink the foundations of modernity in a way that might both preserve its best tendencies and ward off
nihilism in history, because it uproots all the "particular treasures" of human belonging to a people, place, and time. Following Nietzsche, Heidegger casts at Plato's feet the charge that his otherworldly metaphysics of the Idea, where true Being exists in a suprasensible realm beyond time and beyond all particulars, is the source of the nihilistic hatred of the world as it actually is: a churning rush of becoming, to be embraced in its Dionysian tragedy. For Heidegger, there is no exit to the
thought. Furthermore, you maintain that evil is perfectly compatible with the fact of being a philosopher. It is true that I do not believe, as was asserted by Boethius of Dacia, for example (a medieval philosopher too little known, persecuted in the thirteenth century), in his De summo bono seu de vita philosophica, that the philosopher who acts according to right reason "never sins" (numquam peccat).1 Philosophers are men. They can, like all of us, make mistakes. Certain among them may have
orthodoxy is not the dominant school of American philosophy (far from it!), and their orthodoxy does not commit them in the same way to the shame, if sufficiently proven, of Heidegger's Nazism. This is not to say that there is no potential for bitter dispute! But in general, the question simply does not enflame the same set of broad historical wounds, nor does it have any serious resonance with the broader public, and so the debates are cooler and more academic in the petty sense. Some American
is true that in France my book was greeted with a virulence and attacks of a rare violence by the little group, or, to speak like Hans Jonas, the "sect" of radical Heideggerians who control the translations.36 Having brought to the public forum the question of the revisionism of Heidegger's heirs, I could not expect to be spared, and I consider these attacks, which have nothing philosophical about them, to be without great importance. They show nothing more than a great theoretical distress— the
