Pub Date : 2022-05-04DOI: 10.1080/17570638.2022.2139300
David C. Jones
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Pub Date : 2022-05-04DOI: 10.1080/17570638.2022.2124011
John C. Maraldo
ABSTRACT Alterity, the difference that being-other makes, is not an overt theme in the writing of Ueda Shizuteru, and yet by bringing alterity to the fore we are able to connect and examine several themes that Ueda does engage explicitly. It will turn out that several models of alterity are discernable in Ueda’s philosophy, and their common ground opens a mode of being-other that offers an alternative to dominant models of irreducible difference. Ueda’s philosophy of language suggests four alternative configurations that increasingly allow for the dual emergence of authentic otherness and selfhood. Those configurations are intimated in his interpretations of Nishida’s pure experience, of the interplay of language and silence, of a dialogue envisioned in a Zen oxherding picture, and of the poetic form known as linked verse, which best models how discrete beings help create a world in common.
{"title":"Alternative Configurations of Alterity in Dialogue with Ueda Shizuteru","authors":"John C. Maraldo","doi":"10.1080/17570638.2022.2124011","DOIUrl":"https://doi.org/10.1080/17570638.2022.2124011","url":null,"abstract":"ABSTRACT Alterity, the difference that being-other makes, is not an overt theme in the writing of Ueda Shizuteru, and yet by bringing alterity to the fore we are able to connect and examine several themes that Ueda does engage explicitly. It will turn out that several models of alterity are discernable in Ueda’s philosophy, and their common ground opens a mode of being-other that offers an alternative to dominant models of irreducible difference. Ueda’s philosophy of language suggests four alternative configurations that increasingly allow for the dual emergence of authentic otherness and selfhood. Those configurations are intimated in his interpretations of Nishida’s pure experience, of the interplay of language and silence, of a dialogue envisioned in a Zen oxherding picture, and of the poetic form known as linked verse, which best models how discrete beings help create a world in common.","PeriodicalId":10599,"journal":{"name":"Comparative and Continental Philosophy","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2022-05-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44893120","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-02DOI: 10.1080/17570638.2022.2098560
Russell J. Duvernoy
ABSTRACT A well-known term in eighteenth-century literature and philosophy, the “beautiful soul” (die schöne Seele) has resurfaced in recent years. Deleuze refers to the beautiful soul’s “religiosity” and argues that aggressive “selection” is necessary as its antidote. However, in volatile contexts of social destabilization, such selection risks recoiling into reactionary violence. After first developing in more detail the beautiful soul’s background as a discursive figure, I argue that understanding Deleuze’s selection within a context of spiritual experience is necessary to mitigate this worry. Exploration of this experience is pursued through juxtaposition of Deleuze’s thought with Nishida Kitarō’s investigation of the ontological structure of religious consciousness. The comparative resonances I develop suggest an ontological objectivity to the problems and structuring of the logos of religious consciousness and show how a more explicitly spiritual rendering of “selection,” developed through the Deleuze/Nishida encounter, intervenes into the broader beautiful soul problematic.
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Pub Date : 2022-01-02DOI: 10.1080/17570638.2022.2073963
Daniele Fulvi
ABSTRACT In this paper, I focus on Gianni Vattimo’s and Paolo Diego Bubbio’s notion of kenosis showing that (1) they both understand kenotic sacrifice in a strongly hermeneutical sense, and connect it with a perspectival account of truth and knowledge; (2) they both emphasize that kenotic sacrifice has a fundamentally ethical aspect; and (3) they both maintain that kenotic sacrifice is an “un-natural” act that is implied in the withdrawal of one’s self. However, I intend to show that nature can be understood positively through the notion of kenosis, and that it is possible to envisage an ethical theory that concretely tackles the self-proclaimed centrality of human agency within nature, therefore, implementing an effective and non-anthropocentric form of kenotic sacrifice. In this sense, I conclude by arguing that kenotic sacrifice can primarily be seen as an act of making room for other ways of being.
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Pub Date : 2022-01-02DOI: 10.1080/17570638.2022.2082134
Christopher Yates
ABSTRACT A study of the strain and striving in the heart of human finitude, Brian Treanor’s case for melancholic joy uses the resources of hermeneutic philosophy and the arts to galvanize a hopeful counterweight to despair. Though evil and suffering are tragically ingrained in the tissue of lived experience, and entropy and loss buffet our projects and aspirations, there remains in the landscape of being a durable mystery of goodness, beauty, and grace. Treanor pits such mystery against our calcified pessimisms and arid theodicies by drawing on Paul Ricoeur’s vision for a “second naiveté” of faith, gratitude, and moral responsibility that is worthy of living in – and up to – an order of things which is dark yet shining. Melancholic joy is neither resignation nor optimism, but an attuning praxis that can be realized through responsive modes of vitality, love, attention, and tragic wisdom.
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Pub Date : 2022-01-02DOI: 10.1080/17570638.2022.2082135
Brian Schroeder
ABSTRACT This essay brings together the discourses of Daoism and Deleuze and Guattari to elucidate the convergence among them on a fundamental metaphysical level that can open, for the receptive mind, a deeper intuitive insight and understanding of what a person is capable of doing and becoming, and how such a person can enter into a different relation with spacetime beyond the conventional understanding of it. After examining how vital energy (qi 氣) is transformed in internal alchemy (neidan 内丹), the focus turns to a consideration of the possible relation between Daoist “immortality” and Deleuzo-Guattarian “becoming-imperceptible.”* * This essay is the result of decades of bodily practices beginning with gongfu 功夫 (Sanhedao 三和道 style) followed by taijiquan 太極拳 (Wu 吳 family style) and eventually qigong 氣功, which informed considerably my later philosophical reflections. Parts of this paper have been presented previously at the Comparative and Continental Philosophy Circle, National Taiwan University, Taipei, Taiwan, March 25, 2016; the Australasian Society for Continental Philosophy, Western Sydney University, Australia, November 23, 2018, the Comparative and Continental Philosophy Circle, University of Leiden, Netherlands, May 24, 2019; and the Pacific Association for the Continental Tradition, University of Hawai‘i at Hilo, September 9, 2021. I am grateful for the opportunity to present my work at these societies and for the important critical feedback I received from their memberships. I also want to thank especially Meilin Chinn and Elisabet Yanagisawa for their many hours of conversation with me about my work on this topic.
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Pub Date : 2022-01-02DOI: 10.1080/17570638.2022.2037189
R. Vizcaíno
ABSTRACT This essay proposes that the work of Sylvia Wynter, a canonical figure in Afro-Caribbean philosophy, demonstrates other ways of doing philosophy, a comparative philosophy carried out as a cross-cultural exercise. Sylvia Wynter has argued for a “New Science of the Word” by drawing from the contributions of Frantz Fanon (sociogeny), Aimé Césaire (poetic knowledge), and the field of cybernetics, among other sources. This essay aims to explain the framework and methodology of the New Science and the original transdisciplinary engagement that such a framework facilitates. It argues that, by appropriating the concept of “autopoiesis” beyond the natural sciences, Wynter refashions autopoiesis as autopoetics to answer the age-old question of what it means to be human. Comparative philosophy, the essay concludes, can be fertile ground for Wynter’s project and epistemic decolonization.
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Pub Date : 2022-01-02DOI: 10.1080/17570638.2022.2123016
David. Jones
The first time I encountered the Rock, I tried to imagine Nietzsche’s experience and what it must have felt like to come to the rock for the first time. He tells us, of course, of the thought that changed it all for him – that everything comes again, nothing new in its re-coming to us, again and again and all in the self-same way in its timeless enfolding into itself and unfolding into the world. I viewed the Rock from as many perspectives as I could – I even viewed the rock from the lake side as much as I could manage without getting my feet too wet on this cold Lake Silvaplana day in May. On this day, I touched the rock, smelled it, and wondered about its taste. Did Nietzsche ever do these same things? I imagine he did. Is he eternally doing these things if he once did? Did he ever taste the rock out of curiosity? At least just once? I might have, but I’m keeping this a secret and will accept and affirm a life that pronounces the taste comes back to me, time and time again, eternally re-coming. I also sat on the rock, leaned back on it, and tried to enter the stone as Isamu Noguchi once said to his assistant, but this time, in my time, without a hammer or chisel. I wanted to get into the rock’s silence and just be in its world, just like the Rock of Eternal Re-coming. I spoke to the rock, as if it could listen, and it only replied to me in its silence amidst the heightening sounds of the winds moving clouds over and through the peaks of the vertical mountains around Silvaplana. The clouds came to us too on our portion of the land that surrounds Silvaplana Lake. As I listened to the monolithic rock’s silence, I saw more clearly the syntax of its utterances of silence coming again, and again – eternally – until they were silently audible. What feeling had possessed Nietzsche when the thought came to him? Did he spontaneously disperse as the cloud of his self converged with the peak of this pyramidal rock that positioned itself between land and lake? Did he diffuse floating over the lake’s water and swirl upward to the monumental peaks of the surrounding alpine mountains in the Engadin? I tried to channel the nearsighted philosopher and retraced my steps as I came upon the rock down the pathway, from the direction he must have come from his rental lodging with the Durisch family in Sils Maria Village. Is this the spot where he saw the rock first when he turned the corner that I was now turning? With his poor vision, it is unlikely he saw it from the distance as we did when we approached. My guess is that he was just walking and waiting for the thoughts to come with his notebook in his jacket pocket to jot down his insights. And then, the Rock came into his view, as it re-came into mine, once again. What this Rock meant to Nietzsche was everything; for him, everything crystalized in this pyramid-shaped rock that embedded its base in the earth and with its peak reaching for the sky. Although Nietzsche never read Levy-Bruhl, I think he would have app
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Pub Date : 2022-01-02DOI: 10.1080/17570638.2022.2093481
Pablo Pachilla
ABSTRACT Speculative realists have directed a radical critique towards what they call “correlationism,” the stance according to which we only have access to the correlation between thinking and being, and never to either term considered apart from the other. Both Quentin Meillassoux and Ray Brassier have used Gilles Deleuze’s ontology as a paradigmatic example of correlationism. Instead of defending Deleuze from this accusation, I argue that we need to accept it, but that the correlation is drastically transformed when we take into account Deleuze’s panpsychism. I hence contend that Deleuze is a panpsychist, grounding my argument in (a) his theory of contemplations and (b) his account of the universe as a cinema in itself. This changes everything, since a panpsychist type of correlationism avoids the main problem that leads both Meillassoux and Brassier to try to overcome correlationism, namely, that of the possibility of existence before and after humans.
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Pub Date : 2022-01-02DOI: 10.1080/17570638.2022.2085960
J. Krummel
ABSTRACT In this review essay of Harumi Osaki’s book, Nothingness in the Heart of the Empire, about the Kyoto School’s wartime political philosophy, I examine the arguments and claims behind Osaki’s thesis that the Kyoto School tends to align itself with nationalist and imperialist formations that lead to political concerns. I focus on some of the concrete problems with her arguments, including the book’s lack of examination of the sociopolitical context behind and surrounding the philosophers’ wartime discourse. These problems result in a one-sided or unbalanced image of the Kyoto School, lacking nuance and painting complex grey areas in black and white.
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