Download The Dilemma of Modernity: Philosophy, Culture, and by Lawrence E. Cahoone PDF

By Lawrence E. Cahoone

The advance of contemporary tradition alongside subjectivist strains has resulted in an analogue of mental narcissism--to philosophical narcissism--in the tradition. The intrinsic price of human cultural task has been misplaced, and the highbrow beginning of the trendy world-view has been destroyed. Cahoone rigorously develops the assumption of subjectivity and narcissism utilizing mental idea, the dialectical idea of the Frankfurt college, and historians. The middle of his interpretive argument is built via cautious research of Descartes and Kant in addition to of Husserl and Heidegger. Cahoone keeps a gently managed continuity among the research of philosophic positions and what they show approximately tradition. within the end, he strikes towards a activity of tradition in non-subjectivist naturalism. Insights are drawn from Freud, Fairbairne, Winnicott, Kohut, Sennett, Lasch, Horkheimer, Adorno, Dewey, Cassirer, Kundera, and Buchler.

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Philosophical Narcissism and the Radicalization of Subjectivism 67 The Fortunes of Subjectivism 67 The Psycho-Dynamic Concept of Narcissism 76 Philosophical Narcissism 82 The Dialectic of Philosophical Narcissism 89 Page viii 5. Subjectivism without the Object: Husserl 99 The Project of Husserl's Late Work 100 The Failure of Intersubjectivity in the Cartesian Meditations 106 The Uninhabited Ego 118 Husserl and Sartre 123 The Enigmas of Phenomenology 127 Conclusion 131 6. Subjectivism without the Subject: Heidegger 135 The Project of Being and Time 139 Dasein and Disclosedness 145 Levinas and the Emptiness of Dasein 156 The Collapse of Heidegger's Concept of World 163 Conclusion 172 Part Two The Theory of Modernity Introduction to Part Two 177 7.

Philosophy today is no more or less fragmented, isolated, and self-absorbed than many other areas of our cultural life. Its alleged death is just one phase of the general self-decapitation of culture. But aren't philosophy's insistent eulogists right, after all? Is it intellectually defensible to continue to engage in the kind of projects represented by Plato's Republic, Aristotle's On the Soul, Hobbes' Leviathan, Hegel's Philosophy of Right, Whitehead's Process and Reality, or Dewey's Philosophy of Education?

The personal and even visceral nature of this does not in any way detract from a philosophy's logical coherence or its susceptibility to public debate, confirmation or refutation. Nor does it mean that the decision is arbitrary; on the contrary, if the results are to be fruitful, then the object of inquiry must be intelligently chosen, which precludes arbitrariness. Nevertheless, no algorithm, no logic can determine the starting point. It is incorrigibly the product of human intuition, desire, and decision, operating within a historical-cultural context.

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