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Badiou and Agamben Beyond the Happiness Industry and its Critics 巴迪欧和阿甘本超越幸福产业及其批评者
IF 0.5 0 PHILOSOPHY Pub Date : 2024-02-21 DOI: 10.1515/opphil-2022-0276
Ype de Boer
Modern continental thought is skeptical toward happiness and no longer easily reconciles its pursuit with a desire for justice, the good, and truth. Critical theory has unmasked happiness as a commodity within an industry, an ideological tool for control, and a sedative to, justification of, and distraction from social injustice. This article argues that these diagnoses make it all the more important that philosophy, rather than taking leave of happiness, once again turns it into a serious object of thought. Employing the work of Badiou and Agamben as case studies, it asks what a critically informed yet affirmative philosophy of happiness should entail at a structural level. Assessing their philosophical models of happiness, this article 1) recognizes in their work a revival of the ancient ideal of a true, just, and happy life, 2) opens up a new way of evaluating their work, and 3) articulates basic requirements of a contemporary, affirmative philosophy of happiness beyond the happiness industry and its critics.
现代大陆思想对幸福持怀疑态度,不再轻易将对幸福的追求与对正义、善和真理的渴望相调和。批判理论揭开了幸福的面纱,它是产业中的商品,是控制的意识形态工具,是社会不公正的镇静剂、辩护和转移注意力的工具。本文认为,有了这些诊断,哲学就更有必要再次将幸福变成严肃的思考对象,而不是将其抛诸脑后。文章以巴迪欧和阿甘本的著作为案例,提出了一个批判性的、肯定性的幸福哲学在结构层面上应包含的内容。通过对他们的幸福哲学模式进行评估,本文1)认识到在他们的作品中复兴了古老的真实、公正和幸福生活的理想,2)开辟了评价他们作品的新途径,3)阐明了当代肯定式幸福哲学超越幸福产业及其批评者的基本要求。
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引用次数: 0
“We Understand Him Even Better Than He Understood Himself”: Kant and Plato on Sensibility, God, and the Good "我们对他的理解甚至胜过他对自己的理解":康德与柏拉图论感性、上帝与善
IF 0.5 0 PHILOSOPHY Pub Date : 2024-01-10 DOI: 10.1515/opphil-2022-0272
Marina Marren
Kant criticizes Plato for his interest in positing ideas that are entirely purified from any sensible elements, but which, nonetheless, exist in some supra-sensible reality. I argue that Kant’s criticism can be repositioned and even countered if, in our assessment of Plato, we assign a wider scope of significance and greater value to the senses. In order to lend focus to my article, I analyze Socrates’ presentation of what I translate as the “look of the Good” (τοῦ ἀγαθοῦ ἰδέαν, 508e) in the Republic so as to show the proximity between Plato and Kant on the question of sensibility. I also draw on the Phaedo and extant literature that goes against the traditional view regarding the status of Ideas or Forms, including the Idea of the Good. I further discuss an affinity between the Good that is “beyond being” (ἐπέκεινα τῆς οὐσίας, 509c) in the Republic and Kant’s view of God as an Ideal of Reason. Given my articulation of the importance of the sensible dimension in Plato, there is a continuity between Kant and Plato on the question of the illegitimacy of certain ideas. In other words, in my reading (and contrary to Kant’s view of Plato), Kant does not so much overturn Plato’s metaphysics, but develops further the view that is already inscribed in Plato.
康德批评柏拉图热衷于提出完全剔除任何感性因素的理念,但这些理念却存在于某种超感性的现实之中。我认为,如果我们在评价柏拉图时赋予感官更广泛的意义和更高的价值,那么康德的批评就可以重新定位,甚至予以反驳。为了突出文章的重点,我分析了苏格拉底在《共和国》中对 "善的外观"(τοἀγαθοῦ ἰδέαν,508e)的表述,以显示柏拉图与康德在感性问题上的接近。我还借鉴了《斐多》和现存文献中关于理念或形式(包括 "善 "的理念)地位的反传统观点。我进一步讨论了《共和国》中 "超越存在 "的善(ἐπέκεινα τῆς οὐσίας,509c)与康德作为理性理想的上帝观之间的亲和性。鉴于我对柏拉图中感性维度重要性的阐述,康德与柏拉图在某些观念的非法性问题上存在着连续性。换言之,在我的解读中(与康德对柏拉图的看法相反),康德与其说是推翻了柏拉图的形而上学,不如说是进一步发展了柏拉图已有的观点。
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引用次数: 0
The Role and Value of Happiness in the Work of Paul Ricoeur 幸福在保罗-利科尔作品中的作用和价值
IF 0.5 0 PHILOSOPHY Pub Date : 2023-12-25 DOI: 10.1515/opphil-2022-0266
Anné Hendrik Verhoef
The role and value of happiness in the work of Paul Ricoeur remains an understudied theme. It is especially Ricoeur’s unique dialectical understanding of happiness, unhappiness, and chance which brings a crucial and much-needed insight and correction with regard to the understanding of happiness in our contemporary culture. For Ricoeur, happiness is always in relation to unhappiness, and it appreciates chance within the striving–receiving tension that remains characteristic of happiness. This understanding of happiness provides an alternative to the destructive notions of happiness that leave us trapped in the hedonistic treadmill, the endless unsatiable desires of our existence, the narcistic satisfaction of our needs, and the infinite unhappy pursuit of happiness.
幸福在保罗-利科尔作品中的作用和价值,仍然是一个未被充分研究的主题。尤其是呂科爾對幸福、不快樂和偶然性的獨特辯證理解,為我們當代文化中對幸福的理解帶來了關鍵而急需的洞察和糾正。在呂科爾看來,幸福總是與不快樂相關的,它在幸福的特點--爭取-接受的張力中欣賞偶然性。这种对幸福的理解为我们提供了另一种选择,以取代那些使我们陷入享乐主义的 "跑步机"、无休止的无法满足的生存欲望、自恋式的需求满足以及对幸福的无限不快乐追求的破坏性幸福观。
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引用次数: 0
Bourdieu and Working-Class Neighbourhoods: What Place for Ordinary Aesthetics? 布尔迪厄与工人阶级社区:普通美学何去何从?
IF 0.5 0 PHILOSOPHY Pub Date : 2023-12-22 DOI: 10.1515/opphil-2022-0274
Ulysse Rabaté
Today, an extensive body of research has been produced on the history of mobilisation by residents of working-class neighbourhoods in France and by those who identify with them. These analyses have changed our understanding of contemporary mobilisations, but the existing discourse should not prevent us from reflecting on the alternative modes of engagement that are emerging in these neighbourhoods. These commitments contribute to the “making” of a distinct political culture, rooted in practices and discourses hybridised within working-class lifestyles. Is there an elective affinity between Bourdieu’s theoretical framework and the mobilisations of working-class neighbourhoods? If so, how can this framework provide a productive interpretation of the ordinary actions interwoven into the daily fabric of these social spaces? One way of answering these questions is to consider these actions as a form of political knowledge that reveals alternative ways of considering politics.
如今,关于法国工人阶级社区居民以及认同这些社区的人的动员历史的研究成果层出不穷。这些分析改变了我们对当代动员的理解,但现有的论述不应妨碍我们反思这些街区正在出现的其他参与模式。这些承诺有助于 "创造 "一种独特的政治文化,它植根于工人阶级生活方式中混合的实践和话语。布尔迪厄的理论框架与工人阶级社区的动员之间是否存在选择性的亲和力?如果是的话,这一框架如何才能对交织在这些社会空间日常结构中的普通行动提供富有成效的解释?回答这些问题的一种方法是将这些行动视为一种政治知识,它揭示了考虑政治的另一种方式。
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引用次数: 0
Thinking Gestures. On How the Philosophical Conceptualization of Ordinary Life Can Be Shaped by Art Practices 思考的姿态。论艺术实践如何塑造普通生活的哲学概念
IF 0.5 0 PHILOSOPHY Pub Date : 2023-12-20 DOI: 10.1515/opphil-2022-0273
Barbara Formis
As a speculative and abstract discipline, philosophy is traditionally considered to be in dialectical tension with physical experience and daily practice. In contrast to this conventional and idealistic perspective, and in line with aesthetics as embodied knowledge, this article attempts to show that not only do we constantly think via gestures, movements, and physical experiences but also that there is no need to disconnect a concept from practice. Passing from Wittgenstein’s idea of “form of life” to the pragmatist aesthetics initiated by Dewey’s idea of “art as experience,” I propose an analysis of the philosophical framework of postmodern dance (Yvonne Rainer) and of Happenings (Allan Kaprow), in order to underline the theoretical and conceptual research that is already at work in the field of contemporary art practice, the latter being understood as a sensorial dimension intrinsically linked to ordinary life. My general argument is that gestures, which are an inescapable and vital part of everyday life, can be foregrounded by certain artistic practices without corrupting or theatricalizing their ordinariness.
作为一门推测性的抽象学科,哲学历来被认为与身体体验和日常实践存在辩证关系。与这种传统的唯心主义观点相反,本文与作为具身知识的美学相一致,试图说明我们不仅经常通过手势、动作和身体体验进行思考,而且没有必要将概念与实践割裂开来。从维特根斯坦的 "生活形式 "思想到杜威的 "艺术即体验 "思想所倡导的实用主义美学,我提出了对后现代舞蹈(伊冯娜-雷纳)和 "偶发事件"(阿兰-卡普罗)哲学框架的分析,以强调当代艺术实践领域已经在进行的理论和概念研究,后者被理解为与普通生活有着内在联系的感官维度。我的总体论点是,手势是日常生活中不可避免的重要组成部分,某些艺术实践可以将其突出出来,而不会破坏其普通性或将其戏剧化。
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引用次数: 0
Overwhelming Complexities: Between Rome and Jerusalem 压倒性的复杂性:罗马与耶路撒冷之间
IF 0.5 0 PHILOSOPHY Pub Date : 2023-12-16 DOI: 10.1515/opphil-2022-0261
Manuel Duarte de Oliveira
In the search for an understanding of the complexities that could have led such a “banal” man as Adolf Eichmann, to stand trial in Jerusalem for crimes against Humanity – in the humanity of the Jewish People – one ought to go beneath the surface of contemporary events into the roots of an overwhelming hatred that enslaved Europe for far too long and with consequences beyond what imagination could have conceived within the limits of reason alone. In the pursuit for the “black hole” that brought European nations to a virtual ethical collapse, seriously damaging the capacity to exercise judgment, this article approaches one of the background dimensions of anti-Semitism which enabled the actions of men to structure evil in all but a “banal” manner. The second part of this study seeks alternative ways to conceive a relation between Judaism and Christianity.
阿道夫-艾希曼这样一个 "平庸 "的人因反人类罪--反犹太民族的人类罪--而在耶路撒冷受审,在寻求对其复杂性的理解时,我们应该深入到当代事件的表象之下,探究压倒性仇恨的根源,这种仇恨奴役欧洲太久,其后果超出了仅凭理性所能想象的范围。在寻找使欧洲各国陷入道德崩溃、严重损害判断能力的 "黑洞 "的过程中,本文探讨了反犹太主义的一个背景维度,它使人们的行为能够以一种 "平庸 "的方式构建邪恶。本研究的第二部分寻求以其他方式构想犹太教与基督教之间的关系。
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引用次数: 0
Derrida’s Donner – le temps Session Six 德里达的多纳--第六次时间会议
IF 0.5 0 PHILOSOPHY Pub Date : 2023-12-12 DOI: 10.1515/opphil-2022-0271
Lee Braver
Derrida’s Given Time: I. Counterfeit Money is one of his most celebrated works, though Volume II only came out in French in 2021. Volume I ends with Session Five of the seminar while Volume II opens with Seven, with Session Six only seeing the light of day in early 2024. My essay explains this missing session and goes into some detail examining the relationship of Derrida’s project to Kant, briefly mentioned a few times in Volume I, as well as to some of Derrida’s own earlier essays. As Given Time gives us his most concentrated and thorough discussions of the gift, this missing chapter is essential to grasp this important topic.
德里达的《给定时间:I.假币》是他最著名的作品之一,不过第二卷的法文版在 2021 年才问世。第一卷以研讨会的第五次会议结束,而第二卷以第七次会议开始,第六次会议直到 2024 年初才面世。我的文章解释了这一缺失的环节,并详细探讨了德里达的项目与康德的关系(第一卷中曾多次简要提及),以及与德里达自己早期文章的关系。鉴于《给定时间》是德里达对 "天赋 "最集中、最透彻的讨论,因此缺失的这一章对于把握这一重要主题至关重要。
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引用次数: 0
Qalandariyat: Marginality in the Negative Aesthetics of Sufi Poetry 卡兰达里亚特:苏菲诗歌消极美学中的边缘性
IF 0.5 0 PHILOSOPHY Pub Date : 2023-01-01 DOI: 10.1515/opphil-2022-0253
Zahra Rashid
Abstract A major part of Ordinary Aesthetics has been to include the traditionally marginalized aesthetic categories excluded when studying beauty, truth, and goodness. These “negative aesthetics” are implicated in the construction, presentation, and sustenance of marginalized identities. For the purposes of my article, I will be focusing on the effort to incorporate the aforementioned in the study of aesthetics, essentially arguing for them to be inherently valuable and not for the sake of producing a “positive.” To this end and keeping up with the thrust to include other traditions within aesthetics, my article will explore certain strands of Sufi poetry, namely the tradition of Qalandariyat, which present marginalized social identities to our awareness and not for the sake of changing or improving them. I will present some samples from the Persian poetry of Hafez and Rumi, as well as Punjabi couplets of Bulleh Shah and Shah Hussain, for a hermeneutic study that grounds the aesthetics of their Qalandari-themed literature in the usage of “negative” aesthetic categories. This exercise contains the promise of expanding the horizons for our field of sensibilities, by engaging with those social identities that have remained outside them and that too on their own terms.
摘要普通美学的一个重要组成部分是在研究美、真、善时,将传统上被边缘化的美学范畴纳入其中。这些“负面美学”与边缘化身份的建构、呈现和维系有关。为了我的文章的目的,我将专注于将上述内容纳入美学研究,本质上是主张它们具有内在的价值,而不是为了产生“积极的”。为此,为了跟上将其他传统纳入美学的主旨,我的文章将探索苏菲诗歌的某些线索,即Qalandariyat的传统,它向我们展示了边缘化的社会身份,而不是为了改变或改善它们。我将展示一些哈菲兹和鲁米的波斯诗歌样本,以及Bulleh Shah和Shah Hussain的旁遮普对联,以进行解释学研究,将他们的卡兰达里主题文学的美学建立在“负面”美学类别的使用上。这项工作包含了扩大我们情感领域视野的承诺,通过参与那些留在他们之外的社会身份,以及他们自己的条件。
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引用次数: 0
Beyond Negative Freedom and the Working Class Subject: Another Kind of Madness 超越消极自由与工人阶级主体:另一种疯狂
IF 0.5 0 PHILOSOPHY Pub Date : 2023-01-01 DOI: 10.1515/opphil-2022-0236
C. Cruz
Abstract Presented with the (non) choice of either assimilating into bourgeois society and, thus, annihilating themselves, or being annihilated by society, the working class subject may choose, neither, engaging, instead, in an act of negative freedom. By engaging in an act of negative freedom, the working class subject destroys all possibility of rehabilitation, thus, determining their fate. The act alone provides a means by which to mark the outer limits of what they are willing to tolerate. Through the act, the subject is altered, their world is changed. Furthermore, before engaging in the act, they do not know what will happen to them. They are, in other words, stepping into the abyss of unknowing. In this article, I will explore the concept of negative freedom in relation to the working class subject: how engaging in such an act marks their fate, separating them from bourgeois society while, also, setting them free. At the same time, due to its inherent withdrawal from civil society, negative freedom veers dangerously near nihilism, thus, reducing their act to one without meaning.
摘要工人阶级主体既可以(非)选择融入资产阶级社会,从而消灭自己,也可以被社会消灭,既不能选择参与消极自由的行为。通过从事消极自由的行为,工人阶级主体破坏了所有康复的可能性,从而决定了他们的命运。该法案本身就提供了一种手段,用以标记他们愿意容忍的外部界限。通过这个行为,主体被改变了,他们的世界也被改变了。此外,在采取行动之前,他们不知道自己会发生什么。换言之,他们正在步入不知不觉的深渊。在这篇文章中,我将探讨与工人阶级主体相关的消极自由的概念:从事这种行为如何标志着他们的命运,将他们与资产阶级社会分离,同时也使他们获得自由。与此同时,由于消极自由固有地退出了公民社会,它危险地接近虚无主义,从而使他们的行为变成了一种没有意义的行为。
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引用次数: 0
Nihilism: Schopenhauer, Nietzsche and Now 虚无主义:叔本华、尼采与当下
IF 0.5 0 PHILOSOPHY Pub Date : 2023-01-01 DOI: 10.1515/opphil-2022-0235
Peter Stewart-Kroeker
Abstract In this article, I discuss how Nietzsche’s critique of nihilism concerns the complicity between Christian morality and modern atheism. I unpack in what sense Schopenhauer’s ascetic denial of the will signifies a return to nothingness, what he calls the nihil negativum. I argue that Nietzsche’s formulation of nihilism specifically targets Schopenhauer’s pessimism as the culmination of the Western metaphysical tradition, the crucial stage of its intellectual history in which the scientific pursuit of truth finally unveils the ascetic will to nothingness that motivates it. I contend that Nietzsche’s critique of Schopenhauer anticipates current scholarly debates around the significance of the nihil negativum and offers a compelling objection against contemporary proponents of philosophical nihilism such as Eugene Thacker and Ray Brassier.
摘要在这篇文章中,我讨论了尼采对虚无主义的批判如何关注基督教道德与现代无神论之间的共谋。我揭示了叔本华对意志的禁欲主义否定在什么意义上意味着回归虚无,他称之为虚无否定。我认为,尼采对虚无主义的表述特别针对叔本华的悲观主义,将其视为西方形而上学传统的顶峰,这是其知识史的关键阶段,在这个阶段,对真理的科学追求最终揭示了激发它的对虚无的禁欲主义意志。我认为,尼采对叔本华的批判预见了当前学术界围绕否定的意义的辩论,并对当代哲学虚无主义的支持者,如尤金·塔克和雷·布拉西尔提出了令人信服的反对意见。
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引用次数: 0
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Open Philosophy
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