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A philosophical history of the body and a work of recovery, bringing to light many aspects of this history that have been lost or forgotten in the West after the Scientific Revolution.
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"A beautiful, profound series of reflections on the body by one of the most prominent and consequential philosophers of continental Europe. This landmark volume brings into English Jean-Luc Nancy's last completed work and concludes his remarkable philosophical reflections on the body, a project he began almost thirty years ago. Taking the body as an intersection of pulsing life and destructive cruelty on a global scale, Nancy's account becomes more vivid, more physical, than ever, even as it ventures into language that is as lyrical as it is profound. This vividness is manifest in blood: as it flows, in all its pulsing and forceful circulation, and as it spills, in the cruelty of existences confronted daily by countless destructions. This can be described as sanguis and cruor, the two Latin words for blood's intermingled but distinct aspects. This distinction allows Nancy to highlight an almost mystical sense of the body (yet one that remains soberly on this side of its manifest insistence), alongside the cruelty that pervades our world - a world whose very existence is threatened by its reduction to mere objects. The exceptional writings brought together in Corpus III comprise a masterful work of philosophy that marries rigorous erudition - on Freud, Nietzsche, and others - with rich poetic language and an actual poem. Nancy's thought opens the body onto its own unaccountable origins, its plural singularities, its enmeshed instantiations, and its excessive irreducibles, which are also the elusive excesses of language. Whereas in earlier texts Nancy has referred to this excess as poetry, here he performs it in the form of a poem, in the extraordinary hymn entitled Stoma. While the publication of a poem by Nancy is a notable event, equally noteworthy is a remarkable essay entitled "Scandalous Death," in which Nancy meditated on a subject that was to come to him too soon after. Above all, the book is crucial for bringing into English Cruor, the very last book Nancy completed before his death, an evocative meditation offered by a great thinker on the complex conditions of his own - and our - singular survival"--
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The investigation into the living being and sensation conducted by Aristotle in De Anima and his biological works highlight many theoretical correspondences with Merleau-Ponty's notion of perception and the ontology of the sensible emerging from the Phenomenology of Perception and the Courses on Nature. In Aristotle and in Merleau-Ponty epistemological rehabilitation of the sensitive experience leads, at the ontological level, to the theorization of a new idea of living subject and Nature: the biological synol in Aristotle and the notion of Leib in the terms of chiasm in Merleau-Ponty. Furthermore, the Aristotelian notion of synol shows strong similarities with Merleau-Ponty's conception of living body (Leib). On one hand, the speculative results obtained by Aristotle in his biological research (where it emerges that most of the vital functions are realized through a total co-penetration of soul and body), and on the other the theory of the synol that he drew up in De Anima (according to which living substance is an indissoluble unity of matter and form), show many points of contact with the idea of embodiment that traverses the whole of Merleau-Ponty's work starting from the Phenomenology of Perception.
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This book of minutes brings together the works presented at the Second Meeting Body, Education and Society held at the Faculty of Humanities and Education Sciences of the National University of La Plata in September 2018. The topics addressed are more or less linked Directly with the research topics that we develop at the Body, Education and Society Interdisciplinary Centre. All of them linked to the body, bodily practices, their education and training in contemporary societies. There are more general works, linked to conceptual problematizations, and more specific works linked to historical-empirical problems. The three main axes from which the body, bodily practices and their education are problematized are: theory, practice and training.
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"Perfect for use at advanced undergraduate and graduate level, this is the first text to offer students a unified narrative regarding the place of the body in Western thinking. The book investigates the ways in which the fact of human embodiment makes the notion of ambiguity central to all major areas of philosophy. The body is both active and passive, powerful and vulnerable, and it provides both access through perception and limitation through localisation. As such, it fundamentally informs ontological, political, ethical and epistemological issues. The book takes as its starting point the devaluation of the body by philosophers from Plato to Descartes and then focuses on several dimensions of the body as investigated by post-Kantian philosophy through a discussion of the intentional body, embodied cognition and the politicization of the body. The book engages with both the 'Continental' and 'Anglo-American' philosophical traditions and includes a broad range of sources and texts. The unified approach and clear writing make this lively text accessible to those working in other disciplines such as Anthropology, Cultural Studies and Gender Studies"--
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Die Phänomenologie der Leiblichkeit kann auf eine umfangreiche Tradition zurückblicken, die von Husserls phänomenologischer (Wieder-)Entdeckung und Aufwertung des Leibes, über Merleau- Ponty, Sartre, Lévinas, Patočka und Ricoeur bis hin zu neueren Diskussionen bei Henry, Derrida, Waldenfels, Marion und Richir reicht. Die gemeinsame Ausrichtung dieser mitunter stark divergierenden Positionen ist darin zu sehen, dass sie die leibhaftige Verfassung wie Fundierung aller Existenzvollzüge – mithin allen Erfahrens, Denkens und Handelns – ins Zentrum der Analyse rücken, um von daher diese Konzepte kritisch zu überdenken und andere Themenbereiche in ihrem Licht aufzugreifen. Entscheidend für die Leibphänomenologie sind dabei Husserls Einsichten, dass der Leib einerseits das „ursprünglichst Meine“, andererseits aber auch ein „unvollständig konstituiertes Ding“ ist. Husserl zeigte damit an, dass unsere Leiberfahrung nicht nur von einer unaufhebbaren Zweideutigkeit gezeichnet ist, sondern letztlich von einer ontologischen Spaltung bzw. einem originären Entzug kündet, die sich auch mit den methodischen Mitteln von Reflexion und Reduktion nicht aufheben lässt.
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Avec ce livre se conclut le projet Homo Sacer commencé en 1995, qui a marqué une nouvelle direction dans la pensée contemporaine. Après les enquêtes archéologiques des huit volumes précédents, sont repris et définis ici les idées et concepts qui, durant presque vingt ans, ont conduit Giorgio Agamben à mener sa recherche dans un territoire inexploré dont les frontières dessinent un nouvel usage des corps, de la technique, du paysage. Au concept d'action, que nous sommes habitués depuis des siècles à placer au centre de la politique, se substitue celui d'usage, qui renvoie non à un sujet, mais à une forme de vie; au concept de travail et de production, se substitue celui de désœuvrement - qui n'a pas le sens d'inertie, mais d'une activité qui désactive et ouvre à un nouvel usage les œuvres de l'économie, du droit, de l'art et de la religion; au concept d'un pouvoir constituant, par lequel, depuis la Révolution française, nous sommes habitués à penser les grands changements politiques, se substitue celui d'une puissance destituante, qui ne se laisse jamais résorber dans un pouvoir constitué. À chaque fois, dans la tentative pour définir, au-delà de toute biographie, ce qu'est une forme de vie, l'analyse des concepts recoupe l'évocation de la vie de quelques personnages décisifs de la pensée contemporaine.
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