By Robert Solomon, David Sherman
The Blackwell consultant to Continental Philosophy is an obtainable yet subtle creation to crucial figures in Continental philosophy within the final two hundred years.
Presents a definitive advent to the middle figures and issues of continental philosophy.
Contains newly commissioned essays, all of that are written by means of across the world distinct scholars.
Provides an exceptional starting place for additional study.
- topics comprise Hegel, Schopenhauer, Kierkegaard, Marx and Marxism, Nietzsche, Husserl and Phenomenology, Heidegger, Sartre, severe conception, Habermas, Gadamer, Foucault, Derrida, postmodernism, and French feminism.
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Additional resources for The Blackwell Guide to Continental Philosophy
Popper, K. R. 1966: The Open Society and its Enemies, 2 vols. London: Routledge (originally published 1945). Redding, P. 1991: Hermeneutic or metaphysical Hegelianism? Kojève’s Dilemma. The Owl of Minerva, 22(2), 175–89. Rockmore, T. 1997: Cognition. An Introduction to Hegel’s Phenomenology of Spirit. : University of California Press. Rosen, S. 1998: Kojève. In S. Critchley and W. R. ), A Companion to Continental Philosophy. Oxford: Blackwell, 237–44. -P. 1958: Being and Nothingness. An Essay on Phenomenological Ontology, trans.
That is, we can extrapolate from what we discover about ourselves through introspection in order to say something about the nature of the world in itself, since, again, we are directly acquainted with it through self-consciousness. Schopenhauer concedes that we cannot be absolutely certain that what we extrapolate about the nature of the world in itself from our inner experience of ourselves is a fully reliable guide to the world in itself, but he maintains that it is the best (perhaps it is the only) way that we can hope to learn anything about the world in itself.
I, §68) However, practices of fasting, chastity, and other forms of self-denial alone will not bring release. Knowledge is also required. Recall that the release that constitutes aesthetic experience is in large measure a function of the transcendence of the principle of individuation, which also correlates with insight into the nature of will. Similarly, if an entire life is to approach this sort of salvation, it too must involve transcending the principle of individuation in such a way that one perceives the true nature of will – that it is indissoluble and unitary, and that the distinction between our individuality and that of others is an illusion.