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No-one who reads this book will ever see the world the same again. Derek Mitchell's aim is to pursue phenomenology, and therefore appearances obliquely, in a number of areas. Predominantly, these are the appearances of houses, landscapes, places, people and history; but these specific studies coalesce into a more general theory about appearances, place and time and thereby provide a phenomenology of the everyday. In this pursuit, the author brings together works of philosophy, literature, his...

Phenomenology. --- Philosophy, Modern. --- Modern philosophy --- Philosophy, Modern

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Philosophy is traditionally understood as the search for universal truths, and philosophers are supposed to transmit those truths beyond the limits of their own culture. But, today, we have become skeptical about the ability of an individual philosopher to engage in "universal thinking," so philosophy seems to capitulate in the face of cultural relativism. In Introduction to Antiphilosophy, Boris Groys argues that modern "antiphilosophy" does not pursue the universality of thought as its goal but proposes in its place the universality of life, material forces, social practices, passions, and experiences --angst, vitality, ecstasy, the gift, revolution, laughter or "profane illumination" --and he analyzes this shift from thought to life and action in the work of thinkers from Kierkegaard to Derrida, from Nietzsche to Benjamin. Ranging across the history of modern thought, Introduction to Antiphilosophy endeavors to liberate philosophy from the stereotypes that hinder its development. --Publisher.

Philosophy, German --- Philosophy, Modern --- Modern philosophy

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Philosophie --- Nietzsche, Friedrich, --- Philosophie. --- Philosophy, Modern --- Modern philosophy --- Nietzsche, Friedrich Wilhelm --- Nietzsche, Friedrich --- Nietzsche, Friederich

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Are the things of this world given to thought? Are things really meant to be known, to be taken as the objective manifestations of a transcendental conditioning power? The Western philosophical tradition, according to François Laruelle, presupposes just this transcendental constitution of the real--a presupposition that exalts philosophy itself as the designated recipient of the transcendental gift. Philosophy knows what things really are because things--all things--are given to philosophy to be known. Laruelle's trenchant essays show how this presupposition controls even the ostensibly radical critiques of the philosophical tradition that have proliferated in the postmodern aftermath of Nietzsche and Heidegger. For these critiques persist in assuming that the disruptive other is in some way given to their own discourse--which shows itself thereby to be still philosophical. An effective critique of philosophy must be non-philosophical. It must, according to Laruelle, suspend the presupposition that otherness is given to be known, that thought has a fundamentally differential structure. Non-philosophy begins not with difference, not with subject and object, but with the positing of the One. From this axiomatic starting point, non-philosophy takes as its material philosophy, rethought according to the One. The non-philosophy project does not, like so much postmodern philosophy, herald the end of philosophy. It takes philosophy as an occasion to raise the question of another kind of thought--one that, instead of differentially relating to the world that it presupposes, asserts that it is ultimately, in the flesh, at One with what it can never know. Publisher's note.

Philosophy, Modern --- Modern philosophy --- 08.25 contemporary western philosophy (20th and 21th century). --- Philosophie. --- Philosophy, Modern.

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Metaphysics --- Philosophy, Modern --- #GROL:SEMI-111 --- Modern philosophy --- God --- Ontology --- Philosophy --- Philosophy of mind --- Metaphysics. --- Philosophy, Modern.