Download Continental Philosophy: A Contemporary Introduction by Andrew Cutrofello PDF
By Andrew Cutrofello
Continental Philosophy: a modern advent appears to be like on the improvement of the culture, tracing it again from Kant to the current day. Taking a thematic process, the e-book conscientiously makes an attempt to set up the continental framework when it comes to the key, in addition to less-well recognized, thinkers.
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Extra info for Continental Philosophy: A Contemporary Introduction (Routledge Contemporary Introductions to Philosophy)
To affirm new values, we must bend the lines of direction of the will back toward the will itself. This can be accomplished by affirming the “eternal recurrence” (or eternal return) of every single moment of time (GS 230). ”—thereby making psychology the proper ground of a genuinely critical philosophy: “psychology is now again the path to the fundamental problems” (BGE 9, 32). ” (BGE 19; cf. 12). Because life requires illusion, the advent of the will to truth—the unconditional will not to be deceived—represents a symptom of decline.
Instead of focusing on The Birth of Tragedy, he concentrates on Nietzsche’s later works, especially the posthumously published fragments that supposedly were to have comprised a magnum opus with the title The Will to Power. Heidegger suggests that Nietzsche failed to “overturn Platonism” because instead of opening up the question of being in a new way, he contented himself with inverting the Platonic subordination of the sensible to the intelligible. In a 1943 lecture entitled, “The Word of Nietzsche: ‘God is Dead’” (Nietzsches Wort ‘Gott ist tot’), Heidegger suggests that Nietzsche completes metaphysics by installing the spontaneous will of the subject as the true ground of being—thereby unwittingly completing the Socratic turn.
9 Strictly speaking, there is nothing in the Darwinian theory of evolution that contradicts Kant’s reflective ascription of objective purposiveness to natural organisms, because, he argues, such a view is compatible with the fact that it is always possible to provide mechanistic explanations for any seemingly purposive natural phenomena. 10 I borrow this expression from Foucault, for whom points of heresy are symptomatic of deeper “epistemic” conditions (OT 182). Much of what I will have to say in Chapter 5 about the analytic/continental division is prefigured in Foucault’s account of the struggle in modernity between “critique” and “commentary” (OT 81; cf.