By Ferit Guven
ISBN-10: 0791463931
ISBN-13: 9780791463932
Ferit G?ven illuminates the traditionally constitutive roles of insanity and demise in philosophy by means of studying them within the mild of up to date discussions of the intersection of energy and information and moral family members with the opposite. traditionally, as G?ven exhibits, philosophical remedies of insanity and dying have constrained or subdued their disruptive caliber. insanity and dying are associated with the query of the way to conceptualize the unthinkable, yet G?ven illustrates how this conceptualization leads to a discount to positivity of the very radical negativity those moments signify. Tracing this challenging via Plato, Hegel, Heidegger, and, ultimately, within the debate on insanity among Foucault and Derrida, G?ven gestures towards a nonreducible, disruptive type of negativity, articulated in Heidegger's critique of Hegel and Foucault's engagement with Derrida, that would let for the renovation of actual otherness and open the potential for a real ethics of distinction.
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Extra resources for Madness And Death In Philosophy (S U N Y Series in Contemporary Continental Philosophy)
Example text
In fact his subsequent discussion exhibits the intimate relation between the two realms. The one who sees beauty in the world remembers the being of beauty, and the soul develops wings to reach that beauty. Therefore, the one who is in love with a beautiful person is reminded of the being of beauty. He or she is really in love with the person as such only to the extent that the person reminds him or her of the being of beauty. What distinguishes this type of madness from other kinds is that the mad one loves the beautiful, and is called a lover, and this is the best and the highest origin (249d–e).
This assumption accompanies all the advantages Lysias claims the nonlover has over the lover. He argues that the “beloved,” who is assumed to be acting according to his or her self-interest, should choose the nonlover over the lover, as the 22 M A D N ESS A N D D EAT H I N P H I L O S O P H Y nonlover will serve this self-interest better. Socrates finds Lysias’s speech repetitious and not well organized. ” In other words, in order to gain the favors of the “beloved,” the nonlover appeals to all the advantages that can equally originate from a lover.
Hegel would probably never concede that there is such a radical abyss within thinking that cannot be mediated through dialectic. Indeed, a certain confrontation with Abgrund is the very first moment of the Logic. Yet, for Hegel, the possibility of a disruption of the dialectical movement is always a contingent possibility. My claim is that with madness we observe that there is conceptual necessity for the dialectic to come to a halt. Such a rupture occurs when there is a difference without opposition or contradiction.
Madness And Death In Philosophy (S U N Y Series in Contemporary Continental Philosophy) by Ferit Guven
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