Search results for 'Sublime, The' (try it on Scholar)

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  1. Walter John Hipple (1957). The Beautiful, the Sublime, & the Picturesque in Eighteenth-Century British Aesthetic Theory. Carbondale, Southern Illinois University Press.
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  2.  49
    Luke White & Claire Pajaczkowska (eds.) (2009). The Sublime Now. Cambridge Scholars.
    This edited collection had its origins in a two-day conference held at the Tate Britain, organised collaboratively by research staff and students at Middlesex University and the London Consortium in order to celebrate the 250th Anniversary of the publication of Edmund Burke's famous book on the sublime. The conference was funded by Middlesex University, the London Consortium and the Tate Britain's AHRC-funded "Sublime Object: Nature, Art and Language" research project. The conference set out to critically examine the legacy of the (...)
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  3. Jean-François Lyotard (1994). Lessons on the Analytic of the Sublime: Kant's Critique of Judgment, [Sections] 23-29. Stanford University Press.
    Philosophical aesthetics have seen an amazing revival over the past decade, as a radical questioning of the very grounds of Western epistemology has revealed that descriptions of what used to be seen as specific to aesthetic experience can instead be viewed as a general model for human cognition. In this revival, no text in the classical corpus of Western philosophy has been more frequently discussed and debated than the dense, complex paragraphs inserted into Kant's Critique of Judgment as sections 23-29: (...)
     
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  4. Edmund Burke (2008). A Philosophical Enquiry Into the Sublime and Beautiful. Routledge Classics.
    'One of the greatest essays ever written on art.' - The Guardian Edmund Burke’s Philosophical Enquiry into the Origin of our Ideas of the Sublime and Beautiful is one of the most important works of aesthetics ever written. Whilst many writers have taken up their pen to write of ‘the beautiful’, Burke’s subject here was that quality he uniquely distinguished as ‘the sublime’ – an all-consuming force beyond beauty that compelled terror as much as rapture in all who beheld it. (...)
     
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  5.  3
    Edmund Burke (1759). A Philosophical Enquiry Into the Origin of Our Ideas of the Sublime and Beautiful. Dover Publications.
    This eloquent 1757 treatise examines how interactions with the physical world affect formulation of ideals related to beauty and art. Tremendously influential on the development of aesthetic theory, this formative dissertation was among the first explorations of the concept of the sublime and remains a thought-provoking study for modern readers.
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  6. Philip Shaw (2006). The Sublime. Routledge.
    Often labelled as "indescribable," the sublime is a term that has been debated for centuries amongst writers, artists, philosophers and theorists. Usually related to ideas of the great, the awe-inspiring and the overpowering, the sublime has become a complex yet crucial concept in many disciplines. Offering historical overviews and explanations, Philip Shaw looks at: · The legacy of the earliest, classical theories of the sublime through the romantic to the post-modern and avant-garde sublimity · The major theorists of the sublime (...)
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  7.  43
    Paul Crowther (1989). The Kantian Sublime: From Morality to Art. Oxford University Press.
    With this, the first volume in the Oxford Philosophical Monographs series, Paul Crowther breaks new ground by providing what is probably the first study in any language to be devoted exclusively to Kant's theory of the sublime. It fills a gap in an area of scholarship where Kant makes crucial links between morality and aesthetics and will be particularly useful for Continental philosophers, among whom the Kantian sublime is currently receiving widespread discussion in debates about the nature of postmodernism. Crowther's (...)
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  8.  43
    Hugh J. Silverman (ed.) (2002). Lyotard: Philosophy, Politics, and the Sublime. Routledge.
    Jean-François Lyotard, the highly influential twentieth-century philosopher of the postmodern, has had an enormous impact on the course and commitment of contemporary philosophy. Lyotard: Philosophy, Politics, and the Sublime is a thoroughgoing reassessment of his extraordinary legacy and contribution to contemporary cultural, political, ethical, and aesthetic theory, and an indispenable guide to key issues in his philosophy. Fifteen distinguished scholars have contributed new, original essays examining the main themes in Lyotard's work with a focus on the special intersections of philosophy, (...)
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  9.  64
    Andrew Ashfield & Peter De Bolla (eds.) (1996). The Sublime: A Reader in British Eighteenth-Century Aesthetic Theory. Cambridge University Press.
    This collection of texts on the Sublime provides the historical context for the foundation and discussion of one of the most important aesthetic debates of the Enlightenment. The significance of the Sublime in the eighteenth century ranged across a number of fields - literary criticism, empirical psychology, political economy, connoisseurship, landscape design and aesthetics, painting and the fine arts, and moral philosophy - and has continued to animate aesthetic and theoretical debates to this day. However, the unavailability of many of (...)
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  10. Edmund Burke (1759). A Philosophical Enquiry Into the Origin of Our Ideas of the Sublime and Beautiful, 1759. Menston,Scolar P..
    This eloquent 1757 treatise examines how interactions with the physical world affect formulation of ideals related to beauty and art. Tremendously influential on the development of aesthetic theory, this formative dissertation was among the first explorations of the concept of the sublime and remains a thought-provoking study for modern readers.
     
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  11. Timothy M. Costelloe (ed.) (2012). The Sublime: From Antiquity to the Present. Cambridge University Press.
    Machine generated contents note: 'The sublime'. A short introduction to a long history Timothy M. Costelloe; Part I. Philosophical History of the Sublime: 1. Longinus and the ancient sublime Malcolm Heath; 2...And the beautiful? revisiting Edmund Burke's 'double aesthetics' Rodolphe Gasche; 3. The moral source of the Kantian sublime Melissa Meritt; 4. Imagination and internal sense: the sublime in Shaftesbury, Reid, Addison, and Reynolds Timothy M. Costelloe; 5. The associative sublime: Kames, Gerrard, Alison, and Stewart Rachel Zuckert; 6. The 'prehistory' (...)
     
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  12.  27
    Clayton Crockett (2001). A Theology of the Sublime. Routledge.
    Crockett develops a constructive radical theology from the philosophy of Kant. Reading The Critique of Judgment back into The Critique of Pure Reason, Crockett draws upon the insights of such continental philosophers as Heidegger, Derrida, Lyotard and Deleuze. This book shows how existential notions of self, time and imagination are interrelated in Kantian thinking, and demonstrates their importance for theology. An original theology of the sublime emerges as a connection is made between the Kantian sublime of the Third Critique and (...)
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  13. Clayton Crockett (2007). Interstices of the Sublime: Theology and Psychoanalytic Theory. Fordham University Press.
    Interstices of the Sublime represents a powerful theological engagement with psychoanalytic theory in Freud, Lacan, Kristeva and Zi zek, as well as major expressions of contemporary Continental philosophy, including Deleuze, Derrida, Marion, and Badiou. Through creative and constructive psycho-theological readings of topics such as sublimation, schizophrenia, God, and creation ex nihilo, this book contributes to a new form of radical theological thinking that is deeply involved in the world. Here the idea of the Kantian sublime is read into Freud and (...)
     
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  14. Paul Crowther (1987). The Structure and Significance of Kant's Theory of the Sublime. Dissertation, University of Oxford (United Kingdom)
    Available from UMI in association with The British Library. Requires signed TDF. ;Kant's extensive discussion of the sublime has received scant attention. This neglect, indeed, is a general characteristic of the reception of Kant's aesthetics in the Anglo-American, and German traditions of philosophy in the twentieth century. The reasons behind it have been usefully summarised by Paul Guyer. ;My approach will be as follows. In Part One of this study , I shall first outline the sublime as it is understood (...)
     
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  15.  14
    Donald Loose (ed.) (2011). The Sublime and its Teleology: Kant, German Idealism, Phenomenology. Brill.
    Based on their critical analysis of Kant's "Critique of Judgment", the authors of this book show from different perspectives in what way the Kantian concept of the sublime is still a main stream of inspiration for contemporary thinking.
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  16.  4
    James Noggle (2001). The Skeptical Sublime: Aesthetics Ideology in Pope and the Tory Satirists. OUP Usa.
    This book examines the role of scepticism in initiating the idea of the sublime in early modern British literature. James Noggle draws on philosophy, intellectual history, and critical theory to illuminate the aesthetic ideology of Pope, Swift, Dryden, and Rochester among other important writers of the period. The Skeptical Sublime compares the view of sublimity presented by these authors with that of the dominant, liberal tradition of eighteenth-century criticism to offer a new understanding of how these writers helped construct proto-aesthetic (...)
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  17. Lap-Chuen Tsang (1998). The Sublime: Groundwork Towards a Theory. University of Rochester Press.
    An important work offering a viable theory for the concept of "Sublime" in philosophy.
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  18.  27
    Joanna Zylinska (2001). On Spiders, Cyborgs, and Being Scared: The Feminine and the Sublime. Manchester University Press.
    This innovative book explores one of the most important concepts in contemporary cultural debates: the sublime. Joanna Zylinska looks at the consequences of feminism and its rethinking of sexual differences, and how it has led to the sublime tradition. She argues that what is generally considered aesthetics can now be more productive thought of in terms of ethics instead. Looking at a range of diverse discourses—Orlan's carnal art, philosophies of the everyday, the French feminism of Cixous and Irigaray, and the (...)
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  19.  12
    Benjamin Sylvester Bradley (2011). Darwin's Sublime: The Contest Between Reason and Imagination in "On the Origin of Species". [REVIEW] Journal of the History of Biology 44 (2):205 - 232.
    Recent Darwin scholarship has provided grounds for recognising the Origin as a literary as well as a scientific achievement. While Darwin was an acute observer, a gifted experimentalist and indefatigable theorist, this essay argues that it was also crucial to his impact that the Origin transcended the putative divide between the scientific and the literary. Analysis of Darwin's development as a writer between his journal-keeping on HMS Beagle and his construction of the Origin argues the latter draws on the pattern (...)
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  20. Edmund Burke (2015). A Philosophical Enquiry Into the Origin of Our Ideas: Of the Sublime and the Beautiful. Oxford University Press Uk.
    'Pain and pleasure are simple ideas, incapable of definition.'In 1757 the 27-year-old Edmund Burke argued that our aesthetic responses are experienced as pure emotional arousal, unencumbered by intellectual considerations. In so doing he overturned the Platonic tradition in aesthetics that had prevailed from antiquity until the eighteenth century, and replaced metaphysics with psychology and even physiology as the basis for the subject. Burke's theory of beauty encompasses the female form, nature, art, and poetry, and he analyses our delight in sublime (...)
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  21.  11
    Simon D. Smith (2015). Kant’s Mathematical Sublime and the Role of the Infinite: Reply to Crowther. Kantian Review 20 (1):99-120.
    This paper offers an analysis of KantNature is thus sublime in those of its appearances the intuition of which brings with them the idea of its infinitys interpretation of this species of aesthetic experience, and I reject his interpretation as not being reflective of Kant’s actual position. I go on to show that the experience of the mathematical sublime is necessarily connected with the progression of the imagination in its move towards the infinite.
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  22.  6
    Giulia Venturelli (forthcoming). The End of All Things. Morality and Terror in the Analysis of Kantian Sense of Sublime. Governare la Paura. Journal of Interdisciplinary Studies.
    The essay explores the philosophical concept of disaster within the Kantian ethical and religious thought. Kant’s notion of a «perverse end of all things» can in fact be seen as a focal point in the entire ethical and moral philosopher reflection, through the link placed in several of his writings between «morality» and «terror». The philosophical meaning of this relationship emerges in all its importance in the analysis of the feeling of the sublime, here analyzed in some Kant’s works, from (...)
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  23.  15
    Richard White (1997). The Sublime and the Other. Heythrop Journal 38 (2):125–143.
    What is the philosophical significance of the “sublime”, and does this concept still have any relevance to contemporary life? In this essay, I argue that the experience of the sublime is exceptionally important, insofar as it presents us with a general model for the experience of otherness, the encounter with transcendence itself, which might reasonably be viewed as impossible. As Rudolf Otto suggested, the experience of the sublime is closely related to the experience of the sacred; and even in Burke (...)
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  24. Andrew Chignell & Matthew C. Halteman (2012). Religion and the Sublime. In Timothy M. Costelloe (ed.), The Sublime: From Antiquity to the Present. Cambridge
    An effort to lay out a kind of taxomony of conceptual relations between the domains of the sublime and the religious. Warning: includes two somewhat graphic images. -/- .
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  25.  39
    Edmund Burke (1998). A Philosophical Enquiry Into the Origin of Our Ideas of the Sublime and Beautiful: And Other Pre-Revolutionary Writings. Penguin Books.
    CONTENTS LIST OF ABBREVIATIONS Vtt A CHRONOLOGY OF EDMUND BURKE INTRODUCTION X FURTHER READING XXxix A NOTE ON THE TEXTS xliv A Vindication of Natural ...
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  26.  11
    Karl Axelsson (2007). The Sublime: Precursors and British Eighteenth Century Conceptions. Lang.
    This book explores the impulses behind the fascination for that experience.
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  27. Melissa McBay Merritt (2012). The Moral Source of the Kantian Sublime. In Timothy Costelloe (ed.), The Sublime: From Antiquity to the Present (pp. 37-49). Cambridge University Press
    A crucial feature of Kant's critical-period writing on the sublime is its grounding in moral psychology. Whereas in the pre-critical writings, the sublime is viewed as an inherently exhausting state of mind, in the critical-period writings it is presented as one that gains strength the more it is sustained. I account for this in terms of Kantian moral psychology, and explain that, for Kant, sound moral disposition is conceived as a sublime state of mind.
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  28.  1
    Tim Gorichanaz (forthcoming). Beautiful and Sublime: The Aesthetics of Running in a Commodified World. Journal of the Philosophy of Sport:1-15.
    In the United States, running as a leisure activity continues to grow in popularity. Healthism can explain some of this popularity, but it does not explain ultradistance running. Motivations for running can be seen through the framework of the Kantian beautiful and the sublime. Beauty arises through extrinsic motivation and relates to an economy of form, while the sublime arises through intrinsic motivation and relates to confronting the challenge of infinity. The commercial, casual, and competitive aspects of distance running correspond (...)
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  29. Samuel Holt Monk (1960). The Sublime. [Ann Arbor]University of Michigan Press.
     
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  30. Peter De Bolla (1989). The Discourse of the Sublime: Readings in History, Aesthetics, and the Subject. Basil Blackwell.
     
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  31. William Price Albrecht (1975). The Sublime Pleasures of Tragedy: A Study of Critical Theory From Dennis to Keats. University Press of Kansas.
     
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  32. J. Baillie (1953). An Essay on the Sublime (1747). Los Angeles, William Andrews Clark Memorial Library, University of California.
     
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  33. Garrett Baxter (1929). The Sublime. [Norfolk, Va.]The Economic Press.
     
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  34. Edmund Burke (1970). A Philosophical Enquiry Into the Origin of Our Ideas of the Sublime and Beautiful [by E. Burke]. Scolar Press Facs. Scolar Press.
     
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  35. C. Stephen Jaeger (ed.) (2010). Magnificence and the Sublime in Medieval Aesthetics: Art, Architecture, Literature, Music. Palgrave Macmillan.
     
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  36. Samuel Holt Monk (1935). The Sublime: A Study of Critical Theories in Xviii-Century England. New York, Modern Language Association of America.
     
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  37. Theodore McGinnes Moore (1933). The Background of Edmund Burke's Theory of the Sublime. [Ithaca, N.Y.].
     
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  38. Tadeusz Rachwal & Tadeusz Slawek (eds.) (1994). The Most Sublime Act: Essays on the Sublime. Wydawnictwo Universytetu Śląskiego.
     
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  39.  1
    Sophia Vasalou (2013). Schopenhauer and the Aesthetic Standpoint: Philosophy as a Practice of the Sublime. Cambridge University Press.
    This book will be valuable for students and scholars with an interest in post-Kantian philosophy and ancient ethics.
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  40.  8
    Iain Boyd Whyte (ed.) (2010). Beyond the Finite: The Sublime in Art and Science. Oxford University Press.
    Science is continually faced with describing that which is beyond. This book, through contributions from nine prominent scholars, tackles that challenge.
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  41. Theodore E. B. Wood (1972). The Word "Sublime" and its Context, 1650 - 1760. The Hague,Mouton.
     
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  42.  14
    John R. Betz (2005). Beyond the Sublime: The Aesthetics of the Analogy of Being (Part One). Modern Theology 21 (3):367-411.
    This essay is concerned with modern and postmodern theories of the sublime and with a possible theological response to them. The essay first discusses the “modern sublime” and the “postmodern sublime” , and shows how these versions of the sublime terminate in one or the other form of “pure immanence” and, hence, are not sublime in any standard sense of the term. The essay then argues, in a second part, for an aesthetic of the beautiful and the sublime based upon (...)
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  43. Frances Ferguson (2013). Solitude and the Sublime: The Romantic Aesthetics of Individuation. Routledge.
    As interest in aesthetic experience evolved in the eighteenth century, discussions of the sublime located two opposed accounts of its place and use. Ferguson traces these two positions - the Burkean empiricist account and the Kantian formalist one - to argue that they had significance of aesthetics, including recent deconstructive and New Historicist criticism.
     
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  44.  28
    Erman Kaplama (2016). Kantian and Nietzschean Aesthetics of Human Nature: A Comparison Between the Beautiful/Sublime and Apollonian/Dionysian Dualities. Cosmos and History: The Journal of Natural and Social Philosophy 12 (1):166-217.
    Both for Kant and for Nietzsche, aesthetics must not be considered as a systematic science based merely on logical premises but rather as a set of intuitively attained artistic ideas that constitute or reconstitute the sensible perceptions and supersensible representations into a new whole. Kantian and Nietzschean aesthetics are both aiming to see beyond the forms of objects to provide explanations for the nobility and sublimity of human art and life. We can safely say that Kant and Nietzsche used the (...)
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  45.  12
    Alison Ross, The Kantian Sublime and the Problem of the Political.
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  46. Melissa McBay Merritt (2010). Review: Clewis, The Kantian Sublime and the Revelation of Freedom. [REVIEW] British Journal for the History of Philosophy 18 (3):529-532.
    Review of Robert Clewis, _The Kantian Sublime and the Revelation of Freedom_.
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  47. C. E. Emmer (2008). Crowther and the Kantian Sublime in Art. In Valerio Rohden, Ricardo R. Terra & Guido A. de Almeida (eds.), Recht und Frieden in der Philosophie Kants: Akten des X. Internationalen Kant-Kongresses [Right and Peace in Kant's Philosophy: Proceedings of the 10th International Kant Congress] 5 vols. Walter de Gruyter
    Paul Crowther, in his book, The Kantian Sublime (1989), works to reconstruct Kant's aesthetics in order to make its continued relevance to contemporary aesthetic concerns more visible. The present article remains within the area of Crowther's "cognitive" sublime, to show that there is much space for expanding upon Kantian varieties of the sublime, particularly in art.
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  48.  22
    Kiene Brillenburg Wurth (2007). The Musicality of the Past: Sehnsucht, Trauma, and the Sublime. Journal of the Philosophy of History 1 (2):219-247.
    This paper argues that the sublime feeling can only announce itself as a paradoxical mixture of pain and pleasure in an experience of a lost or irrevocable past. Presenting the typical evanescence and inevitable deferral of the past in musical terms, this paper rewrites the sublime feeling as a musical feeling: a suspended feeling wavering in-between apparently opposite intensities of tension and respite. This suspended feeling is analyzed through a juxtaposition of the sublime with Sehnsucht, or the potentially endless longing (...)
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  49.  16
    Emmanuel Alloa (2015). The Most Sublime of All Laws: The Strange Resurgence of a Kantian Motif in Contemporary Image Politics. Critical Inquiry 41 (2):367-389.
    In recent years, the claim of the unrepresentability of the Shoah has stirred vivid debates, especially following the strong positions taken by the French filmmaker Claude Lanzmann and author of Shoah (1986). This claim of unrepresentability, it can be shown, draws part of its attraction from the fact that it oscillates undecidedly between a claim of logical impossibility (“the Shoah can’t be represented”) and a normative demand (“the Shoah shouldn’t be represented”). This essay analyzes the argumentative structure of the advocates (...)
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  50.  14
    Sandra Shapshay (2012). Schopenhauer's Transformation of the Kantian Sublime. Kantian Review 17 (3):479-511.
    Schopenhauer singles out Kant's theory of the sublime for high praise, calling it , yet, in his main discussion of the sublime, he ridicules Kant's explanation as being in the grip of scholastic metaphysics. My first aim in this paper is to sort out Schopenhauer's apparently conflicted appraisal of Kant's theory of the sublime. Next, based on his Nachla against prevailing scholarly views – as a transformation of rather than as a real departure from the Kantian explanation. Finally, I suggest (...)
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