By Hagi Kenaan, Ilit Ferber
"Philosophy's Moods" is a suite of unique essays interrogating the inseparable bond among temper and philosophical considering. what's the dating among temper and considering in philosophy? In what feel are we continually already philosophizing from inside of a temper? What forms of temper are crucial for shaping the gap of philosophy? what's the philosophical imprint of Aristotle's ask yourself, Kant's melancholy, Kierkegaard's nervousness or Nietzsche's shamelessness? "Philosophy's Moods" invitations its readers to discover the above questions via assorted methodological perspectives. Read more...
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Additional info for Philosophy's moods : the affective grounds of thinking
In Interpreting Heidegger: Critical Essays, ed. Daniel Dahlstrom. Cambridge: Cambridge University Press. Heidegger, Martin. 1975. ” In Early Greek Thought. Trans. David F. Krell, and Frank Capuzzi. New York: Harper and Row. Here is the pertinent passage: And precisely those attunements [Stimmungen] to which we pay no heed at all, the attunements we least observe, those attunements which attune us in such a way that we feel as though there is no attunement there at all, as though we were not attuned in any way at all—these attunements are the most powerful.
This would amount, in effect, to a gesture where there is no forgetting. But this was a desire, perhaps a dream. Kafka, Benjamin observes, would definitely not consider himself one to whom forgetting is alien. His own clan, as Walter Benjamin puts this, comprised those who, in effect, represented forgetting, those who were pre-historic and the animals appearing in Kafka’s work. Apart from the clan, but closely related, were “the assistants” who recur throughout Kafka’s work. Benjamin writes of these assistants that “[t]hey have not yet been completely released from the womb of nature, and that is why they have [quoting Kafka] ‘settled down on two old women’s skirts on the floor in the corner.
This is disclosed by way of the turning away from and the turning toward that are intrinsic to mood. Being and Time provides analyses of both fear and anxiety. Here is the description of the turning away from and the turning toward intrinsic to fear: Taking care of things which fears for itself leaps from one thing to the other, because it forgets itself and thus cannot grasp any definite possibility All “possible” possibilities offer themselves, and that means impossible ones, too. He who fears for himself stops at none of these—the “surrounding world” does not disappear—but he encounters it in the mode of no longer knowing his way around in it.