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  1.  28
    What is Classical and Non-Classical Knowledge?Slobodanka Vladiv-Glover - 2006 - Studies in East European Thought 58 (3):205-238.
    Mamardašvili’s ‘classical’ paradigm of knowledge is seen to be minimally based on extrapolations from Descartes’ classical philosophy to which Mamardašvili attributes features that rather anticipate his own post-classical ontology. The latter is oriented towards the primacy of perception as a subjective process, in which the self-conscious subject constructs the world, not as illusion, but as a ‘picture’ or ‘model’ (Wittgenstein’s Bild). By examining Mamardašvili’s definition of the ‘phenomenon’ against the␣background of Husserl’s ‘reduction’, Wittgenstein’s ‘object’ and the Freudian and post-structuralist psychoanalytic (...)
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  2.  30
    The Poetics of Pastiche in Eco's Postmodern Detective Novel.Slobodanka Vladiv-Glover - 2008 - The European Legacy 13 (1):59-81.
    While the traditional boulevard novel of Eugène Sue wants to entertain and sell, Umberto Eco's boulevard novel wants to entertain and educate the contemporary reader in Italian history and in a form of modern semiotic theory. However, Eco's educational mission does not transform the low genre of the boulevard novel but remains bound by its limitations of “rhetoric and ideology.” Eco's reader is left with a representation of history as pastiche and a populist misconception about the potential of semiotics to (...)
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    Poststructuralism in Georgia: The Phenomenology of the “Objects-Centaurs” of Merab Mamardashvili.Slobodanka Vladiv-Glover - 2010 - Angelaki 15 (3):27-39.
    The philosophical works of Merab Mamardashvili are part of the emergence of phenomenological thought on the “margins” of the Eastern European sphere, appropriating and mediating a version of French poststructuralism in the “Soviet” 1980s, in which deconstruction constitutes both method and content. More specifically, Mamardashvili uses Descartes as the point de repère for his investigations into the phenomenology of the object of knowledge and the structure of consciousness, which come to model Mamardashvili's phenomenological Self, anticipating a modern, post-ideological Subject. Mamardashvili's (...)
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    Poststructuralism in Georgia: The Phenomenology of the “Objects-Centaurs” of Merab Mamardashvili.Slobodanka Vladiv-Glover - 2010 - Angelaki 15 (3):27-39.
    The philosophical works of Merab Mamardashvili are part of the emergence of phenomenological thought on the “margins” of the Eastern European sphere, appropriating and mediating a version of French poststructuralism in the “Soviet” 1980s, in which deconstruction constitutes both method and content. More specifically, Mamardashvili uses Descartes as the point de repère for his investigations into the phenomenology of the object of knowledge and the structure of consciousness, which come to model Mamardashvili's phenomenological Self, anticipating a modern, post-ideological Subject. Mamardashvili's (...)
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