Spelling suggestions: "subject:"derrida"" "subject:"corrida""
271 |
Discourses of mourning in Dante, Petrarch, and ProustRushworth, Jennifer Frances January 2013 (has links)
This thesis interpolates medieval and modern authors and theorists, namely Dante, Petrarch, and Proust on the one hand, and Freud, Kristeva, and Derrida on the other. I propose that these writers are intimately connected and differentiated by their meditations on grief and loss. I compare, confront, and contrast these narratives of mourning in a discursive shuttling to and fro between medieval and modern, French and Italian, and literature and theory, in order to delineate the specificities of different forms of melancholia as legible in Dante’s Commedia, Petrarch’s Canzoniere, and Proust’s A la recherche du temps perdu, and as illuminated by Freudian melancholia, Kristeva’s Soleil noir, and Derrida’s concept of ‘demi-deuil’. I challenge the homogeny of the modern concept of melancholia and juxtapose it with the medieval sin of acedia in Dante (Inferno VII) and Petrarch (considering both the Secretum and the Canzoniere). From the examples of the treatment of the myth of Orpheus and the book of Lamentations, I argue that discourses of mourning are trapped in a fruitful tension between a desire for uniqueness or originality and a desire for legibility or the comfort of communality. In Girardian terms, I define literary representations of mourning as ‘mimetic’, that is, caught in a web of intertextual imitation and preoccupations of genre and tradition which are at odds with a quest for new forms of writing. Finally, I contend that the relationship between content and form is particularly close in grief-stricken texts, and characterise my chosen primary texts – including Dante’s Vita nuova – according to the twin poles of endlessness (which I equate with melancholia) and finitude (the teleological, closed nature of the work of mourning), with a Derridean alternative of unstable oscillation between the two (‘demi-deuil’).
|
272 |
Can the Author of ’Can the Subaltern Speak’ Act? : Spivaks essä i relation till ’French theory’ i USAAmborg, Jens January 2016 (has links)
The purpose of this bachelor thesis is to analyze some aspects of the historical surroundings in which Gayatri Chakravorty Spivak wrote her famous essay ”Can the Subaltern Speak?”. From a historical perspective, inspired by Quentin Skinner, I examine how Spivak in a context of French theory in U.S. academy criticized Michel Foucault and defended Jacques Derrida. In the first part of my analysis I relate Spivak’s essay to the ”Foucault and Derrida debate” of the sixties and seventies. I argue that many aspects of Derrida’s early critique of Foucault, and many of the themes of that debate in general, was rhetorically repeated by Spivak in ”Can the Subaltern Speak?”. In the second part of my analysis, I discuss how Foucault and Derrida in the context of U.S. academy were, rather than empirical persons, turned into common nouns well incorporated into the academic language. In this context, where Spivak appeared, I analyze how the ”notions” Foucault and Derrida was disputed. I argue that Spivak, during several years before she wrote ”Can the Subaltern Speak?”, had been trying to refute anglophone marxist and postcolonial intellectuals who criticized Derrida. These critics, including Terry Eagleton, Perry Anderson and Edward Said, had been blaming Derrida for being unhistorical, politically evasive and merely textualistic. My argument is that Spivak sought to defend Derrida towards these critics in ”Can the Subaltern Speak?”. In this context, her aim was to emphasize the efficiency of Derrida’s deconstruction as a political tool for marxist, feminist and Third world intellectuals.
|
273 |
The complexity of identity : the Afrikaner in a changing South AfricaWicomb, Wilmien 03 1900 (has links)
Thesis (MA (Philosophy))--University of Stellenbosch, 2008. / This thesis sets out to model the notion of group identity in terms of the theory of
complexity. It is an attempt to speak meaningfully about a concept that needs to have a
sense of stability in order to constitute an ‘identity’, but at the same time has to be able to
change in order to adapt to changing circumstances – and indeed does change. This
tension between stability and change is seen as a manifestation of the philosophical
endeavour of ‘thinking the difference’ which, in this context, is understood to mean that if
we are committed to thinking the difference (and thereby undermining the philosophy of
the same) for ethical reasons, we have to speak of group identity itself in terms that
preserve difference. That entails keeping the tensions inherent to the notion intact, rather
than choosing to emphasise one end of the tension, thereby reducing the other. As such,
identity is understood as being relational. While modelling group identity as a complex
system two important tensions are identified: that of the inside-outside divide that is a
function of the boundary-formation of the system and the traditional tension between
agency and structure in the formation of identity. The emphasis on difference as
constitutive of identity places the argument within poststructuralism as a school of thought.
More specifically, the links that have been established between complexity theory and the
work of Jacques Derrida is explored to unpack the implications these links would have for
group identity. This application is done within the framework of time: first the issues of the
past and the memory of the group are investigated to explore whether identity as a
complex system can cope with its own tensions. The work of Derrida is employed to show
how the memory of a complex system can be understood as the inheritance of the system.
This is an ethical understanding which entails responsibility. Understanding the past in this
way, it is argued, allows the future to be thought. This is the case, it is argued, because
the future must be understood as a Derridean ‘new beginning’ which entails engaging with
and deconstructing the past. Finally, this notion of the future as a new beginning is
unpacked. It is defined as the group’s singular opportunity to allow for ‘real’ change,
change that is only possible if the system is disrupted by its outside. It is argued that the
complex system as a very particular open system can accommodate the possibility of the
‘new beginning’. This understanding of the system and its outside is brought in relation to
Derrida’s understanding of the economy of the system and the future as a ‘new kind of
writing’. The implications of this theory for the notion of autonomy are briefly addressed. In
order to test the theory, the argument is applied throughout to the example of the Afrikaner
as a group identity. In conclusion, suggestions are made as to how the Afrikaner could
understand itself and its memories in order for the group identity to survive meaningfully
and – more importantly – ethically.
|
274 |
Poststructural ethics and the possibility of a general ethical theoryHamman, J. N. (Johannes Nicolaas) 12 1900 (has links)
Thesis (MPhil)--University of Stellenbosch, 2000. / ENGLISH ABSTRACT: This study is concerned with the possibility and characterisation of
poststructural ethics and the ethics of general theories. It contains a review
of selected readings on Modernity and provides a "snapshot" of an ethical
system that is essentially rule based and privileges rationality. Some of the
problems with such a system, such as inflexibility, tolerance based on
superiority and force and the privileging of male gender is explored.
It proceeds by perusing some literature on postmodernity as an open ethical
system in which values are free floating and lists of rules are constantly
produced and disregarded in a dizzying ethical free for all in which "anything
goes". No value is considered more worthwhile than personal survival.
As a starting point for reading Modernity and postmodernity together, Levinas
introduces a radical perspective on ethics that can be read as a
condemnation of postmodern morality. He relates an ethics in which the
survival of the "other" is more important than the survival of the self.
However, he does not ground the metaphysics of such a privilege in
rationality or knowledge and hence does not turn it into an ethical rule, but
rather, subtly shifts the responsibility for the other person to an ultimate
responsibility for the Other as God.
This radical responsibility is rejected by deconstruction which does not reject
either postmodernity or Modernity but is an attempt to think through the limits
of rule-orientated rationality, free-play and mystical metaphysics to produce
an ethical awareness that has a sensitivity for the complexity of context.
Through the notion of "writing", the peculiarities it displays and the objections
it attracts, Derrida seeks to establish a uniquely ethical writing that is both a
stable manifestation of ethics and a dynamic engagement with those subject
to it.
With these readings in the background the thesis attempts to provide a
framework for poststructural ethics. It is an ethics based in the notion of
friendship but does not ground itself in any guarantees. It re-evaluates
rationality in terms of a sublime struggle for meaning and truth. This sublime
struggle offers a unique perspective on political debates that strive towards
responsible development for multicultural societies and also on a sociological
approach to law and the ability to dispense justice without undue prejudice.
The main contention of the thesis is that although poststructuralism does not
suppose a grounding metaphysics in either rationality or responsibility
towards God it cannot be satisfied with the self-indulgent nihilism of an
"anything goes" postmodernism. Thus, it depends on the notion of a
"complex system" that "self-organises" and produces limits through
spontaneous connections. Through the working of deconstruction complex
systems can take on a more human manifestation as friendships flourish and
decay through the interaction of faces. / AFRIKAANSE OPSOMMING: Hierdie studie is gemoeid met die moontlikheid en karakterisering van
poststrukturele etiek en die etiek van algemene teorië. Dit bevat In
geselekteerde oorsig van Moderniteit en verskaf In "kiekie" van In etiese
sisteem wat essentieël op reëls gebasseer is en rationaliteit privilegieer.
Sommige probleme met so In sisteem, soos byvoorbeeld onbuigsaamheid,
verdraagsaamheid gegrond in superioriteit, geweld en die privilegieering van
manlikheid, word ondersoek.
Die studie sit voort deur sommige literatuur oor postmoderniteit as In oop
etiese sisteem onder oë te neem. So In sisteem veronderstel vryvloeiende
waardes en lyste van reëls wat gedurig geproduseer en geabandoneer word
in In duisligwekkende etiese vryspel wat beskryf kan word as "anything goes".
Geen waarde word hoër geag as persoonlike oorlewing nie.
As die beginpunt van In lesing wat Moderniteit en postmoderniteit met mekaar
in verband bring verskaf Levinas In radikale perspektief op etiek wat
verdoemend staan teenoor die moraliteit van postmoderniteit. Hy beskryf In
etiek waarin die oorlewing van die "ander" meer belangrik geag word as die
oorlewing van die self. Hy grond egter nie die metafisieka van so In voorreg
in rationaliteit of kennis nie, en lê dit dus nie neer as In etiese reël nie, maar
verskuif eerder op subtitle wyse verantwoordelikheid vir die ander persoon na
In uiteindelike verantwoordelikheid vir die Ander as God.
Laasgenoemde radikale verantwoordelikheid word deur dekonstruksie
verwerp in In poging om postmoderniteit en Moderniteit saam te snoer en die
limiete van reël-georiënteerde rationaliteit, vry-spel en mistiese metafisieka
deur te dink. Hierdeur word 'n etiese gewaarwording geproduseer wat
sensitiviteit vir die kompleksiteite van konteks vertoon. Deur die nosie van
"skryf', die eienaardighede en teenkanting daaraan verbonde, is Derrida op
soek na die neerlegging van In unike etiese skryf wat beide In stabille
manifestasie van etiek is en 'n dinamiese betrokkenheid by die wat daaraan
onderhewig staan.
Met hierdie leeswerk in die agtergrond poog die tesis om 'n raamwerk vir
poststrukturele etiek daar te stel. Dit is In etiek wat as basis die nosie van
vriendskap aanvaar sonder om enige waarborge uit te deel. Rationaliteit
word gere-evalueer in terme van In sublime stryd vir betekenis en waarheid.
Hierdie sublime stryd bring 'n unieke perspektief na politieke debatte wat
volhoubare ontwikkeling in multikulturele samelewings ten doel het en vir In
sosiologiese benadering tot die reg en regsvaardigheid.
Alhoewel poststrukturele etiek nie In metanarratief veronderstel, soos die
etiek van Moderniteit, nie kan dit egter ook nie tevrede wees met die
destabiliserende nihilisme van 'n "anything goes" postmodernisme nie.
Poststrukturele etiek steun dus swaar op die idee van 'n "komplekse sisteem"
wat self-organiseer en llrniette stel deur middel van spontane
konneksievorming. Deur die werking van dekonstruksie kan so In komplekse sisteem ook in meer menslike terme verwoord word as vriendskappe wat
groei en vergaan in die interaksie tussen "gesigte".
|
275 |
Kompleksiteit en begronding in die werk van Hannah Arendt en Jaques DerridaEloff, Philip Rene 03 1900 (has links)
Thesis (MA)--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: In this mini-thesis I explore Hannah Arendt’s engagement with the problem of
foundation in relation to the work of Derrida and complexity theory. In Arendt the
problem of foundation takes shape as the attempt to develop a thinking of foundation
that does not repress political freedom. The American Revolution is an important
point of reference in Arendt’s attempt to develop such a notion of authority.
According to Arendt the American republic could, however, not entirely succeed in
realizing this conception of authority. I draw on Derrida and complexity theory in
order to show that the shortcomings Arendt points to are structural to institutions as
such. Following Derrida and complexity theory, I further that the recognition of this
structural limitation is an indispensable step in the attempt to think political authority
as something stable, but which nevertheless keeps open the possibility of political
change. / AFRIKAANSE OPSOMMING: In hierdie skripsie ondersoek ek Hannah Arendt se ommegang met die probleem van
begronding deur dit in verband te bring met die werk van Jacques Derrida en
kompleksiteitsteorie. Die probleem van begronding neem vir Arendt vorm aan in die
poging om politieke gesag op so wyse te bedink dat dit nie politieke vryheid
onderdruk nie. Die Amerikaanse rewolusie vorm ’n sentrale verwysingspunt in
Arendt so poging om gesag op hierdie manier te bedink. Dit slaag volgens haar egter
nie heeltemal daarin om hierdie alternatiewe vorm van gesag te verwesenlik nie. Ek
steun op Derrida en kompleksiteitsteorie om te wys dat die tekortkominge waarop
Arendt wys in ’n sekere sin struktureel is tot enige instelling. Ek argumenteer voorts
in navolging van Derrida en kompleksiteitsteorie dat ’n erkenning van hierdie
strukturele beperking ’n belangrike moment is in die poging om politieke gesag te
bedink as iets wat stabiel kan wees, maar terselftertyd ruimte laat vir politieke
verandering.
|
276 |
Potential economies : complexity, novelty and the eventHuman, Oliver 12 1900 (has links)
Thesis (PhD)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: The primary concern of this dissertation will be to understand under what conditions
novelty arises within a system. In classical philosophy, the notion of novelty is usually said to
arise out of an event. However, the notion of an event often carries with it metaphysical and
conservative implications. Therefore, part of the concern of this dissertation is to begin to
develop an approach to novelty which is not dependent upon the event. This approach is
developed through the insights offered by Critical Complexity and post‐structuralist
philosophy.
In social science the model of the frame has dominated how to think about the limitations
to the context specific nature of knowledge. Instead of the analogy of a frame, this
dissertation argues that it is better to adopt the notion of an ‘economy’. This is due to the
fact that the notion of an economy allows social scientists to better theorize the
relationships which constitute the models they create. The argument for an economy is
made by exploring the connections between the work of Jacques Derrida, the complexity
theorist Edgar Morin and Georges Bataille.
However, when using the notion of an economy, one must always take the excess of this
economy into consideration. This excess always feeds back to disrupt the economy from
which it is excluded. Using terms developed in complexity theory, this dissertation illustrates
how a system adapts to the environment by using this excess. Due to this there can never
be a comprehensively modelled complex system because there are always facets of this
system which remain hidden to the observer.
The work of Alain Badiou, whose central concern is the notion of novelty arising out of an
event, is introduced. The implications of depending on the event for novelty to arise are
drawn out by discussing the affinities between the work of Derrida and Badiou. In this
regard, Derrida’s use of the term ‘event’ much more readily agrees with a complexity
informed understanding of the term in contrast to the quasi‐religious definition which
Badiou uses. This complexity‐informed understanding of the event illustrates that what the event reveals is simultaneously a dearth and wealth of possibilities yet to be realized.
Therefore the event cannot be depended upon to produce novelty.
However, the notion of the event must not be discarded too quickly; classical science has
traditionally discarded this idea due to its reductive approach. The idea of process opens up
an understanding of the radical novelties produced in history to the possibility of the event
and to a new understanding of ontology. This dissertation proposes that one can begin to
think about radical forms of novelty without the event through the notion of
experimentation. This approach allows one to engage with what exists rather than relying
upon an event to produce novelty. This argument is made by following Bataille, who argues
that through an engagement with non‐utilitarian forms of action, by expending for the sake
of expenditure, the world is opened up to possibilities which remain unrealized under the
current hegemony. In this light, this dissertation begins to develop a definition of novelty as
that which forces a rereading of the system’s history. / AFRIKAANSE OPSOMMING: Hierdie proefskrif onderneem hoofsaaklik om die omstandighede waaronder nuwigheid
binne ʼn stelsel ontstaan te verstaan. Daar word in die klassieke filosofie voorgehou dat
nuwigheid gewoonlik vanuit ʼn gebeurtenis ontstaan. Die idee van ʼn gebeurtenis hou egter
dikwels ongewenste metafisiese en konserwatiewe implikasies in. Hierdie proefskrif
onderneem dus om, deels, ʼn benadering tot nuwigheid te ontwikkel wat onafhanklik van die
gebeurtenis staan. Hierdie benadering word verder uitgebrei met behulp van insigte vanuit
die Kritiese Kompleksiteits‐ en Post‐Strukturalistiese filosofie.
Tot onlangs het die model van die raamwerk die wyse waarop daar oor die beperkinge van
die konteks‐spesifieke aard van kennis in die sosiale wetenskappe gedink word oorheers. In
hierdie proefskrif word voorgehou dat die idee van ʼn ‘ekonomie’ in plaas van die analogie
van ʼn raamwerk hier gebruik behoort te word, omdat dit ons sal toelaat om die verhoudings
binne die modelle wat deur sosiale wetenskaplikes gebruik word beter te verken. Verder
word die moontlike verbande tussen Jacques Derrida , die kompleksiteitsfilosoof Edgar
Morin en Georges Bataille teen hierdie agtergrond verken.
Wanneer daar van ʼn ekonomie gepraat word, moet die oormaat van die ekonomie altyd in
ag geneem word. Hierdie oormaat ontwrig altyd die ekonomie waarby dit uitgesluit word.
Om te wys hoe die stelsel van so ʼn oormaat gebruik maak om by sy omgewing aan te pas,
sal terminologie wat in die konteks van kompleksiteitsteorie ontwikkel is gebruik word. As
gevolg van die oorvloed binne ʼn stelsel sal daar nooit ʼn volledige model van die stelsel
ontwikkel kan word nie ‐‐ fasette van die stelsel sal altyd vir die waarnemer verborge bly.
Verder sal die werk van Alain Badiou, wie se filosofie rondom die idee van nuwigheid wat uit
ʼn gebeurtenis ontstaan gesentreed is, in hierdie verhandeling bespreek word. Die
implikasies van die idee dat nuwigheid van die gebeurtenis afhanklik is word uitgelig deur
die verwantskappe tussen die werke van Derrida en Badiou te bespreek. Derrida se gebruik
van die term ‘gebeurtenis’ dra ʼn noue verwantskap met kompleksiteitsteorie, en dit word
teenoor Badiou se amper‐godsdienstige gebruik van die term gestel. Daar word aangevoer
dat daar binne ʼn kompleksiteits‐ingeligte verstaan van ʼn gebeurtenis beide ʼn skaarste en ʼn oorvloed van moontlikhede bestaan wat vervul kan word. Daarom kan daar juis nié op die
gebeurtenis staatgemaak word om nuwigheid te skep nie.
Die idee van die gebeurtenis moet egter nie te gou verwerp word nie. As gevolg van die
klassieke wetenskap se reduksionisme is die idee van ʼn gebeurtenis tradisioneel ontken.
Daarteenoor ontsluit die idee van ʼn proses die moontlikheid van radikale nuwighede in die
geskiedenis as gevolg van ʼn verstaan van die gebeurtenis wat tot ʼn nuwe verstaan van die
ontologie lei. Hierdie proefskrif stel dus voor dat ons voortaan aan radikale nuwigheid dink
in terme van die denkbeeld van eksperimentering eerder as in terme van die gebeurtenis.
Eksperimentering laat ons toe om te werk met wat ons het, eerder as om op ʼn gebeurtenis
te moet wag. Na aanleiding van Bataille is die voorstel dat daar deur om te gaan met nieutilitaristiese
vorms van optrede nuwe geleenthede vir die wêreld oopgemaak word;
geleenthede wat onder die huidige hegemonie ongerealiseerd sal bly. In hierdie verband
stel die proefskrif ʼn definisie van nuwigheid voor as dít wat mens dwing om die geskiedenis
van ʼn stelsel te herformuleer.
|
277 |
The Risk of Hospitality: Selfhood, Otherness, and Ethics in Deconstruction and Phenomenological HermeneuticsBonney, Nathan D. 05 1900 (has links)
This thesis argues that attitudes of inhospitality operate subtly in our politics, in our religious beliefs and practices, and in our understandings of who we are. Consequently, the question of hospitality - what it is and what it signifies - is an urgent one for us to address. In this thesis I examine and outline the hermeneutics-deconstruction debate over the experience of otherness and what it means to respond to others ethically (or hospitably). In the first two chapters I defend the importance of properly understanding the ethics of both Emmanuel Levinas and Jacques Derrida. Against the concerns of Paul Ricoeur and Richard Kearney, I maintain that a Levinasian and Derridean insistence on answering to the call of an unconditional hospitality is the best way forward in our attempt to respond with justice to strangers. Next, by engaging Martin Hagglund's objection to an ethical reading of Derridean unconditionality, I give attention to the theme of negotiation in Derrida's later work, a theme which I take to be the central feature of his account of hospitality. I conclude by proposing five theses concerning hospitality. These theses provide an overview of the main themes discussed in this thesis and once more address the various tensions internal to the concept of hospitality.
|
278 |
Hallmarks, Sigils & ColophonsRuccia, Daniel Domenico January 2013 (has links)
<p>This dissertation contains two related documents: a piece of music entitled <italic>Hallmarks, Sigils & Colophons</italic> for three female singers and chamber orchestra setting excerpts from Christian Bök's <italic>Eunoia</italic>; and an article entitled "Reorganizing the Rock and Roll: U.S. Maple's Musical Deconstructions." These two chapters are linked by an engagement with the phonic materiality of speech and the polyvalent implications that arise from the intense musical study of that materiality. </p><p>Chapter 1, <italic>Hallmarks, Sigils & Colophons</italic>, is a six-movement work for soprano, mezzo-soprano, alto, and chamber ensemble. Each movement sets excerpts from the individual chapters of Christian Bök's <italic>Eunoia</italic>, a collection of prose poems inspired by the avant-garde literary group Oulipo. As such, each chapter only uses single vowels: "Chapter A" uses only words with the letter a, "Chapter E" uses only e, and so on. The piece explores the sound worlds of each individual vowel, attempting to create unified musical ideas from each vowel's unique sonic character. I am particularly interested in the ways in which the limited range of vowel sounds changes the affect of a sonic space. I occasionally attempt to mimic (or at least reference) Bök's use of constraints, though I never allow constraint to override musical concerns. Despite using words, this piece tells no unified story, and each movement exists, on some levels, as self-contained wholes.</p><p>Chapter 2, "Reorganizing the Rock and Roll: U.S. Maple's Musical Deconstructions," discusses the relationship between the music of the rock group U.S. Maple and Derrida's theories of deconstruction. U.S. Maple's music is often described by critics and fans as "deconstructing" rock music, though the band dismisses the term for its pejorative implications. In this article, I argue that the band's music could, in fact, be read as expanding the Derridean concepts of <italic>différance</italic> and the "trace" into the realm of music. I describe how US Maple performs what Marcel Cobussen terms "deconstruction in music" to the case of conventional hard rock tropes. I focus particularly on the way in which singer Al Johnson creates a language out of paralinguistic utterances--singing in yelps, growls, grunts, groans, and garbled words--and thereby cultivates the multiplicity of sounds and significations that are typically relegated to subordinate status by other rock singers. I also use Richard Middleton's ideas about repetition in pop music to analyze how the band deconstructs the syntax of rock by imbuing their songs with the affect of improvisation.</p> / Dissertation
|
279 |
Architecture of surface : the significance of surficial thought and topological metaphors of designIslami, Seyed Yahya January 2009 (has links)
In the early twentieth century, the modernists problematized ornament in their refashioning of architecture for the industrial age. Today, architects are formulating different responses to image and its (re)production in the information age. In both discourses of ornament and image, surfaces are often the perpetrators: visual boundaries that facilitate false appearances, imprisoning humanity in a shadowy cave of illusion. Such views follow a familiar metaphysical model characterized by the opposition between inside and outside and the opaque boundary that acts as a barrier. This model determines the traditional (Platonic) philosophical approach that follows a distinct hierarchical order and a perpendicular movement of thought that seeks to penetrate appearances in order to arrive at the essence of things. This thesis deploys Gilles Deleuze’s philosophy to advance a different understanding of surface, image and appearance in architecture. Using the Bilbao Guggenheim Museum as a catalyst, the thesis argues that many of the concepts with which commentators and critics analyse contemporary architecture follow models of thought that consider surfaces and their effects as secondary categories. Given the significance of visual (re)production and communication for contemporary society, the thesis proposes a different model based on surface as that which simultaneously produces, connects and separates image and reality. This non-hierarchical approach is inspired by surficial philosophy, which relates to Earth, to geology and topology, conjuring up a diversity of concepts from the thickness of the crust to the smooth fluidity of the seas. The result is an unfamiliar, polemical model of thought that does not define surface as a limit or barrier, rather a medium, a pliable space of smooth mixture. In this model, difference is not in the opposition between the two sides of a boundary line, rather it occurs upon and within the surficial landscape that consumes categories, promoting nomadic movements of thought that offer greater flexibility towards creativity and new possibilities. In surficial thought, images and appearances are not artificial copies of an originary reality, rather they possess a unique reality of their own. This approach allows architectural imagery to be theorised as a positive surfacing of architecture beyond disciplinary lines and the locality of a specific time and place.
|
280 |
Disenchanting philosophy : Wittgenstein, Austin, and the appeal to ordinary languageEgan, David William January 2011 (has links)
This thesis examines the appeal to ordinary language as a distinctive methodological feature in the later philosophy of Ludwig Wittgenstein and the work of J. L. Austin. This appeal situates our language and concepts within the broader forms of life in which we use them, and seeks to ‘disenchant’ idealizations that extract our language and concepts from this broader context. A disenchanted philosophy recognizes our forms of life as manifestations of attunement: a shared common ground of understanding and behaviour that cannot itself be further explained or justified. By working through the consequences of seeing our forms of life as ultimately ungrounded in this way, the thesis illuminates the underlying importance of play to shared practices like language. The first two chapters consider the appeal to ordinary language as it features in the work of Austin and Wittgenstein, respectively. By placing each author in turn in dialogue with Jacques Derrida, the thesis draws out the importance of seeing our attunement as ungrounded, and the difficulty of doing so. Austin’s appeal to a ‘total context’ betrays the sort of idealization Austin himself opposes, whereas Wittgenstein and Derrida must remain self-reflexively vigilant in order to avoid the same pitfall. Chapter Three explores connections between the appeal to ordinary language and Martin Heidegger’s analysis of ‘average everydayness’ in Being and Time. Heidegger takes average everydayness to be a mark of inauthenticity. However, in acknowledging the ungroundedness of attunement, the appeal to ordinary language manifests a turn similar to Heidegger’s appeal to authenticity. Furthermore, Wittgenstein’s use of conceptual ‘pictures’ also allows him to avoid some of the confusions in Heidegger’s work. Chapter Four considers the nature of our ungrounded attunement, and argues that we both discover and create this attunement through play, which is unregulated activity that itself gives rise to regularity.
|
Page generated in 0.0405 seconds