The publication brings together contributions by many scholars, academics and researchers on the work of the German philosopher from a variety of perspectives and approaches. Prominent thinkers from various disciplines engage in a fascinating dialogue with the work of Martin Heidegger in an attempt to explain and critically evaluate his controversial legacy. The volume is an attempt to go beyond the polarised perceptions about the philosophy of Heidegger and present a neo-humanist reading of what can be still considered "livable" in (...) it. Contributions also examine the consequences of Heidegger's thinking for a wide range of modes of cultural production and aspects of philosophical enterprise. Finally the volume attempts the first post-political interpretation of his work by focusing on the texts themselves for the conceptual values they formulate and the modes of thinking they established. Contributors are: Gianni Vattimo, Jeff Malpas, Anthony Stephens, Peter Murphy, Elizabeth Grierson, Paolo Bartoloni, John Dalton, Colin Hearfield, Jane Mummery, Robert Sinnerbrink, Ashley Woodward, Peter Williams, George Vassilacopoulos and Vrasidas Karalis. (shrink)

Bu kitap değerlendirmesinde, Orna Donath’ın annelikten pişman olma durumunu nasıl ele aldığına değinilecek, kitabın güçlü ve zayıf yönleri üzerinde durulacaktır.

Covers everything from prize animals to fair architecture to speeches to Pronto Pups.

Cornelius Castoriadis is a Greek-born French philosopher. In the first part of this volume, his most significant essays are translated to present young Castoriadis’ philosophical interpretations, while the second part highlights aspects of his mature philosophy.

The study discusses Aristotle's special use of Greek language as a historical construct defined by the need to accommodate the communicative needs of an expanding world (morphoplastic synapses). It addresses the paradoxical synthesis of Platonic idealism and empirical cognition which is expressed in his philosophical language and detects a deep incommensurability in their structural form. It argues that such conflict of paradigms in the work of Aristotle neutralized the interpretive potential of Greek language which focused on commentaries over a long (...) period of time. Aristotle's thinking became important in Thomas Aquinas' philosophical summa by establishing a creative synthesis through the potentialities of Latin. The semantic neutralization of Greek continued until the 20th century when Cornelius Castoriadis proposed a new Aristotelian synthesis by re-interpreting his principle of imagination within a modern understanding of creativity. (shrink)

This article discusses the historical opposition in the Western world between Athens as the centre of democratic political thinking, reason and philosophical knowledge and Jerusalem as the centre of religion, faith and revelation. It examines the historical trajectory of the debate from early Christianity to this day with special emphasis on the work of Leo Strauss and Eric Voegelin; it addresses the relation between faith and reason as two existential and political principles reinforcing each other and explores the symbiotic relationship (...) existing today after both symbolic landscapes have been replaced by new patterns of social organization. It suggests that we must recast the duality Athens/ Jerusalem, not as terms of antagonism, but as two complementary dimensions of existence and orders of experience. It proposes that the event of human natality belongs to the religious order while that of human conscience belongs to the political order. It concludes that modern complex trans-national societies must absorb the experience of both traditions and articulate a new conceptual framework about the relationship between faith and reason. (shrink)

The cinema of Theo Angelopoulos is celebrated as challenging the status quo. From the political films of the 1970s through to the more existential works of his later career, Vrasidis Karalis argues for a coherent and nuanced philosophy underpinning Angelopoulos' work. The political force of his films, including the classic The Travelling Players, gave way to more essayistic works exploring identity, love, loss, memory and, ultimately, mortality. This development of sensibilities is charted along with the key cultural moments informing Angelopoulos' (...) shifting thinking. From Voyage to Cythera until his last film, The Dust of Time, Angelopoulos' problematic heroes in search of meaning and purpose engaged with the thinking of Plato, Mark, Heidegger, Arendt and Luckacs, both implicitly and explicitly. Theo Angelopoulos also explores the rich visual language and 'ocular poetics' of Angelopopulos' oeuvre and his mastery of communicating profundity through the everyday. Karalis argues for a reading of his work that embraces contradiction and celebrates the unsettling questions at the heart of his work. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A National Shrine to Scapegoating? The Vietnam Veterans Memorial Washington, D.C. Jon Pahl Valparaiso University In a recent survey I conducted of visitors to the Vietnam Veterans Memorial in Washington, D.C, 92 percent agreed that "the memorial is a sacred place, and should be treated as such."1 Clearly, this place, by some reports the most visited site in the U.S. capital, draws devotion. But how does a pilgrimage to (...) this memorial function?2 Does pilgrimage to "the wall" serve to "heal a nation," as its builders intended, or does pilgrimage to the memorial ironically legitimize structures of violence like those which led the United States into the Vietnamese conflict in the first place?3 My argument builds upon the work of René Girard to suggest that pilgrimage to the Vietnam Veterans Memorial can legitimize the violence of American culture by 'The survey was of 185 pilgrims attending ceremonies during Veterans Day, November 11, 1993 and 1994. Several recent works explore the interface between civil religion and violence, notably John E. Bodnar, Karal Ann Marling, and Edward T. Linenthal. On sacred places, the pioneering work of Mircea Eliade, The Sacred and the Profane, remains important but must be supplemented by Jonathan Z. Smith's Imagining Religion. 1 Victor and Edith Turner argue cogently that "if a tourist is half pilgrim, a pilgrim is half tourist" (20). Many visitors to the Vietnam Veterans Memorial understand themselves only as tourists, but their behavior appears to me to warrant treatment under the category of "pilgrimage." 3 I assume a "maximalist" definition of violence, which understands the word to refer not only to physical harm to individuals, but also to systemic, social structures of exclusion (such as racism), and ideological (or symbolic) justifications of violence (see Robert McAfee Brown; for a minimalist approach, see Gerald Runkle). 166Jon Pahi reinforcing scapegoating.4 At the same time, however, the established religious pluralism and voluntarism of American culture—evident in this pilgrimage process—diffuses violence. Furthermore, the democratic character of this pilgrimage empowers pilgrims to critique idolatrous worship of the nation, and to witness to authentic reverence for life. Mimesis on the mall A brief impressionistic portrait ofthe way visitors experience the Vietnam Veterans Memorial will demonstrate how the memorial draws pilgrims into a mimetic process—a key feature of Girard's theory. Many pilgrims stop at the memorial as part of a National Park Service 'Tourmobile' circuit of museums and memorials, or as part of another bus tour (school and senior citizens groups are especially common ). These busses disembark pilgrims at the base of the Lincoln Memorial, directly in front of the reflecting pool on the national mall, in sight of the Washington Monument and the Capitol. Pilgrims may, or may not, first climb the steps of the Lincoln Memorial (a powerful shrine with implications for understanding violence in its own right). Moving north, they eventually proceed along a sidewalk lined with Fig. 1 "Three Men Statue".,. several tents where veterans organizations sell T-shirts, medals, bumper-stickers, books, and other memorabilia. The first stop for many pilgrims is the "Three Men Statue" (Fig. 1) located in a grove just past the tents. 4 I summarize Girard's theory as follows: Beginning with mimetic desire, rivalry for an object escalates and threatens the social order. Religion—and notably sacrifice of the scapegoat—creates sufficient unanimity to restore a sense of social order, but does so through violence itself, masking through myth and ritual a vicious cycle of aggression we know as the history of human culture. A National Shrine to Scapegoating?167 This bronze statue (and the American flag which flies nearby) was not part ofthe original design for the memorial, and was dedicated in 1985, three years after the wall of names. It was the result of a compromise between founders of the Vietnam Veterans Memorial Fund led by veteran Jan Scruggs and a group led by 1992 Presidential candidate H. Ross Perot which was dissatisfied with the wall and felt the need for a more 'heroic' representation of the survivors ofthe war.5 Most pilgrims understand little of the history behind the statue, or its intent to create a more heroic... (shrink)