_Explores Schelling’s Essay on Human Freedom, focusing on the themes of freedom, evil, and love, and the relationship between his ideas and those of Plato and Kant._.

Reveals comedy's contributions to the philosophical enterprise.

Part I. Phenomenology -- Phenomenology and the return to beginnings -- Delimitations: phenomenology and the end of metaphysics -- Part II. Sallis's Plato interpretation -- Being and logos: reading the Platonic dialogues -- Chorology: on beginning in Plato's Timaeus -- Platonic legacies -- Part III. Art/Sallis -- Stone -- Shades-of painting at the limit -- Topographies -- Part IV. Sallis and other thinkers -- The gathering of reason -- Spacings-of reason and imagination in texts of Kant, Fichte, Hegel -- Echoes: (...) after Heidegger -- Crossings: Nietzsche and the space of tragedy -- Part V. Sallis speaks directly -- Double truth -- Force of imagination: the sense of the elemental -- On translation -- The Sallis/Derrida dialogue -- Derrida's "Tense" and Sallis's The verge of philosophy. (shrink)

With particular focus on imagination, Bernard Freydberg presents a close reading of Kant’s second critique, The Critique of Practical Reason. In an interpretation that is daring as well as rigorous, Freydberg reveals imagination as both its central force and the bridge that links Kant’s three critiques. Freydberg’s reading offers a powerful challenge to the widespread view that Kant’s ethics calls for rigid, self-denying obedience. Here, to the contrary, the search for self-fulfillment becomes an enormously creative endeavor once imagination is understood (...) as the heart of Kantian ethics. Seasoned scholars and newer students will find a surprising and provocative view of Kant’s ethics in this straightforward and accessible book. (shrink)

Play resides at the heart of the Platonic dialogues, shaping their insights as well as informing their style. "The Play of the Platonic Dialogues" traces the prominent role of play, both as a general philosophical characteristic and as influencing the treatment of key issues. The nature of the forms, of the city, of virtue, of the soul and its immortality - these and others have been shaped by play. This book shows how Platonic playfulness is joined with the deepest seriousness (...) throughout the dialogues. (shrink)

Recently, the philosophical significance of comedy has attracted a great deal of attention from Continental philosophers, including this author. After venturing an account for this sudden interest, this paper surveys six contemporary books that take different views of this phenomenon. This fertile field will surely benefit from the contributions and responses of Philosophy Compass' readers.

This paper discloses and furthers the rebirth of comedy in Continental philosophy in three stages. The first treats Greek comedy, bringing forth the comic contours in Plato and exploring the philosophical content of Aristophanic comedy. The second examines certain German encounters with comedy, from the staid Wieland translations of Aristophanes through the thoughtful discussions of Schiller, Hegel, and Nietzsche. The third investigates twentieth-century American comedy and its connection to American Continental philosophy, and includes a close analysis of the Marx Brothers' (...) Horsefeathers . The latter serves as a bridge to some surprising developments regarding comedy, poetry, and philosophy. (shrink)

"Heidegger" and "comedy" are words that one seldom finds conjoined. However, in his 1943 Summer Freiburg lecture course entitled " Der Anfang des abendländischen Denkens. Heraklit ," the word " komisch " occurs significantly, it is regarded as superior to " das Tragische ," and thus can open up a new vista onto Heideggerian thought. In this paper, I discuss Heidegger's interpretive translation of Heraclitus' Fragment 123: Φυσιζ κρυπτ∊σθαι φιλ∊ι. I attempt to show how Heidegger distinguishes his translation and interpretation (...) from other great thinkers and other ways of thought, and how this distinction ultimately unfolds into that unlikeliest and untimeliest of beings, a uniquely comic Heidegger. (shrink)

In the first book of its kind, Bernard Freydberg places David Hume firmly in the tradition of the Platonic dialogues, and regards him as a proper ancestor of contemporary continental philosophy. Although Hume is largely confined to his historical context within British Empiricism, his skepticism resonates with the Socratic Ignorance expressed by Plato, and his account of experience points toward very contemporary concerns in continental thought. Through close readings of An Enquiry Concerning the Human Understanding, An Enquiry Concerning the Principles (...) of Morals, and the essay “On the Standard of Taste,” Freydberg traces a philosophy of imagination that will set the stage for wider consideration of Hume within continental thought. (shrink)

The vastly underrated Plutus receives at least some of its due in this paper. At its beginning, I attempt to locate Plutus within both the Hegelian discourse on comedy and within Hume's poetical and philosophical fictions. Employing the same method of close textual analysis that I employed in Philosophy and Comedy: Aristophanes, Logos, and Eros, I focus upon the thoroughgoing materialism of the poor farmer Chremylus who laments the unjust distribution of wealth, and who seeks to restore the god's sight (...) so as to obtain a large amount of the wealth he lacks. The critical section of the play occurs in an exchange with Poverty or Need, who is depicted as an ugly hag but who speaks beautifully. Aristophanic music subtly sings the glory of need as the spur to all that is good in human actions, as it mocks wealth as a standard of human worth. (shrink)

The Kerygma of the Wilderness Traditions in the Hebrew Bible examines biblical writers' use of the wilderness traditions in the books of Exodus and Numbers, Deuteronomy, the Prophets, and the Writings to express their beliefs in God and their understandings of the community's relationship to God. Kerygma is the proclamation of God's actions with the purpose of affirming faith/or appealing to an obedient response from the community. The experiences of the wilderness community, who rebelled and refused to live according to (...) God's purposes, serve as a polemic against disbelief in God and the refusal to embrace Israel's religious heritage. In the Writings, more than in the Prophets, the wilderness traditions are remembered with a notable resemblance to the traditions in Exodus and Numbers, which reflects a heightened interest in the ancient traditions in the closing turbulent period of Israelite history. Recollections of Israel's beginnings in the wilderness address problems associated with faith, obedience, and ultimately, the nature of the Israelite community. (shrink)

In a letter written to Gadamer after receiving a copy of Truth and Method, Leo Strauss offered many criticisms with which Gadamer took issue. However, he acknowledged the important hint cited in the title. Perhaps strangely, Gadamer never took up this hint and showed very little interest in comedy throughout his Gesammelte Schriften. In this essay, I show that there are ample resources within Gadamerian hermeneutics to answer Strauss positively, also for a rich philosophy of comedy along Gadamerian lines. Toward (...) that end, I use Gadamer’s Aristotelian view of tragedy as a clue; interpretations of play, excess and delight (Ergötzen) also weave into the analyses. (shrink)

In a sustained and protracted meditation on imagination and art, John Sallis has more than challenged the traditional metaphysical distinction between sensible and intelligible that has governed much of aesthetic discourse. In his Sense of Imagination , he excised that philosophical marker altogether in favor of a language of sense in which intelligibility occurs as a secondary function—if at all. Praising Hegel’s celebration of color, he disputes the latter’s declaration that “art is dead” in favor of the Nietzschean hearkening to (...) art as the movement toward the future. (shrink)

Both in Force of Imagination: The Sense of the Elemental and in his very recent Logic of Imagination: The Expanse of the Elemental, John Sallis enacts a reconfiguration of the relationship of geometry to elementology, which might be regarded more generally as a rethinking of the relation of mathematics to philosophy. The paper will trace this reconfiguration in two ways: as it lies present but concealed in the history of philosophy, for example, in Descartes’ so-called “dualism” and in Kant’s pure (...) productive imagination, and in its present creative evolution in fractal geometry, as Sallis interprets it. Sallis draws together the mathematical affinity with a fundamental aesthetic drive, likening mathematical patterns to choreographic ones. I conclude by following this strain as it points to specific dance companies, and to my own sense of aesthetic homecoming as presented in my Imagination in Kant’s Critique of Practical Reason. (shrink)

Abstract The paper is divided into four brief but related sections: (I) a description of Figal's resuscitation and reinterpretation of the word that informs the title of his book, the word “ Gegenstand ,“ and his Heidegger-critique regarding this resuscitation; (II) an examination of an important strain of the aforementioned lineage, namely, the role of Wilhelm von Humboldt as source for Heidegger's and his own Sprachdenken ; (III) an account of the Figal-Heidegger encounter with respect to the speaking of language; (...) and (IV) the culmination of the “ Sprache “ chapter and some comments upon the outcome with regard to philosophy of language. (shrink)

Often, respectable scholars attack the soundness of Heidegger's "violent" interpretations of Hölderlin (and others). In this case, Dieter Henrich offers a particularly harsh assessment of Heidegger's interpretation of " Andenken." Hans-Georg Gadamer, student of Heidegger and teacher of Henrich, attempts to bring harmony where none seems possible. A study of the three interpretations indicates that scholarship alone is sufficient to reach a decision on the strength of the interpretations.

Among Platonic images that have engaged John Sallis’s thought on Plato, the second voyage of Socrates, his deuteros plous, recurs often and provocatively. It is not too much to suggest that deuteros plous has occasioned many of Sallis’s own voyages, as well as suggesting a fruitful image of the philosopher as voyager that may be gleaned from these peculiar journeys. This essay will consist of four brief sections. The first will focus upon Sallis’s earliest reading of deuteros plous in Being (...) and Logos: The Way of Platonic Dialogue (the title of its first edition, to me the best title), in which he provides a sustained reading of Phaedo 95e–102a, in the heart of which Socrates’s second voyage is brought .. (shrink)

The fundamental task of philosophy since the seventeenth century has been to determine whether the essential principles of both knowledge and action can be discovered by human beings unaided by an external agency. No one philosopher contributed more to this enterprise than Kant, whose Critique of Pure Reason (1781) shook the very foundations of the intellectual world. Kant argued that the basic principles of the natural science are imposed on reality by human sensibility and understanding, and thus that human beings (...) are also free to impose their own free and rational agency on the world. This volume is the only systematic and comprehensive account of the full range of Kant's writings available, and the first major overview of his work to be published in more than a dozen years. An internationally recognised team of Kant scholars explore Kant's conceptual revolution in epistemology, metaphysics, philosophy of science, moral and political philosophy, aesthetics, and the philosophy of religion. (shrink)

ABSTRACT The “Socratic method” seems to be well understood in general to mean some sort of “question and answer” procedure as distinguished from “lecturing.” Law schools are familiar sites for its so-called practice, and the Platonic dialogues are believed to provide models of it. However, Socrates himself never speaks of having a method except in one place in the Phaedo – where it has nothing to do with “question and answer.” The Greeks had a clear word for method, “methodos,” and (...) Socrates applies it once and once only. He calls his method “eike phuro,” random mixing. In this paper, I shall attempt to bring this method together with the myths, jokes, and very long discourses with which the dialogues are replete. (shrink)

A recent issue of Research in Phenomenology contains a section on "The Future of Phenomenology," but none of the articles contained therein deals with a future engagement of phenomenology with science, especially mathematical natural science. In this paper, I discuss this engagement that was once so central to phenomenology and suggest lines along which its revival can fruitfully occur. Toward this end, I trace the contours of the Heisenberg-Heidegger exchange and show how recent readings of the Platonic , such as (...) those of Sallis and Derrida, can extend this Auseinandersetzung into new regions. (shrink)