In contrast to the apophatic tradition which emphasizes the importance of "unsaying" and the role of silence in the encounter with the sacred, this paper explores the tradition and significance of speech as a sacred act, and God as a speaking power. Drawing upon Hegel's critique of faith as the absolute other of reason, the paper draws out the dangers of a theology of absolute alterity before exploring what I consider to be more plausible accounts of the relationship between the sacred and speech in the works of J.G. Hamann and Franz Rosenzweig and the speech thing tradition.
{"title":"The God of the Word and the 'Divinity' of Speech","authors":"Wayne Cristaudo","doi":"10.2139/SSRN.2127586","DOIUrl":"https://doi.org/10.2139/SSRN.2127586","url":null,"abstract":"In contrast to the apophatic tradition which emphasizes the importance of \"unsaying\" and the role of silence in the encounter with the sacred, this paper explores the tradition and significance of speech as a sacred act, and God as a speaking power. Drawing upon Hegel's critique of faith as the absolute other of reason, the paper draws out the dangers of a theology of absolute alterity before exploring what I consider to be more plausible accounts of the relationship between the sacred and speech in the works of J.G. Hamann and Franz Rosenzweig and the speech thing tradition.","PeriodicalId":42911,"journal":{"name":"Cosmos and History-The Journal of Natural and Social Philosophy","volume":"78 1","pages":"154-177"},"PeriodicalIF":0.2,"publicationDate":"2012-08-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72960796","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 : 2011-06-29DOI: 10.1057/9780230119994_18
Peter Hallward
{"title":"Fanon and Political Will","authors":"Peter Hallward","doi":"10.1057/9780230119994_18","DOIUrl":"https://doi.org/10.1057/9780230119994_18","url":null,"abstract":"","PeriodicalId":42911,"journal":{"name":"Cosmos and History-The Journal of Natural and Social Philosophy","volume":"22 1","pages":"104-127"},"PeriodicalIF":0.2,"publicationDate":"2011-06-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73183970","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}
This paper analyses Agamben’s notion of homo sacer, showing how it should not be confined to the field of a negative critique of biopolitics. In his work, Agamben cautiously delineates a positive figure of homo sacer, whom, according to him, we all virtually are. Such figure would be able to subvert the form in which the relation between bare life and political existence has so far been both thought and lived in the West. How and when is this passage from negative to positive sacredness historically accomplished for Agamben? Is such transit after all thinkable? These are the two basic questions he both unintentionally formulates and leaves undecided in his book Homo Sacer (1995). Agamben further elabourates his investigation of biopolitics in the book he dedicates to Saint Paul, The Time That Remains (2000). Chiesa suggests that, in this volume, the figure of homo sacer as earthly hero is transposed onto that of the messianic man. This can only be achieved by means of an elabourate Christian—and more specifically Franciscan—development of the ontological notion of ‘form of life’. Problematically enough, Agamben is able to carry out a transvaluation of biopolitics only in the guise of a bio-theo-politics.
{"title":"Giorgio Agamben’s Franciscan Ontology","authors":"L. Chiesa","doi":"10.2307/j.ctv47w616.8","DOIUrl":"https://doi.org/10.2307/j.ctv47w616.8","url":null,"abstract":"This paper analyses Agamben’s notion of homo sacer, showing how it should not be confined to the field of a negative critique of biopolitics. In his work, Agamben cautiously delineates a positive figure of homo sacer, whom, according to him, we all virtually are. Such figure would be able to subvert the form in which the relation between bare life and political existence has so far been both thought and lived in the West. How and when is this passage from negative to positive sacredness historically accomplished for Agamben? Is such transit after all thinkable? These are the two basic questions he both unintentionally formulates and leaves undecided in his book Homo Sacer (1995). Agamben further elabourates his investigation of biopolitics in the book he dedicates to Saint Paul, The Time That Remains (2000). Chiesa suggests that, in this volume, the figure of homo sacer as earthly hero is transposed onto that of the messianic man. This can only be achieved by means of an elabourate Christian—and more specifically Franciscan—development of the ontological notion of ‘form of life’. Problematically enough, Agamben is able to carry out a transvaluation of biopolitics only in the guise of a bio-theo-politics.","PeriodicalId":42911,"journal":{"name":"Cosmos and History-The Journal of Natural and Social Philosophy","volume":"51 1","pages":"105-116"},"PeriodicalIF":0.2,"publicationDate":"2009-05-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89216437","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 : 2007-12-27DOI: 10.4324/9781315254791-17
D. Rose
There is at present, amongst Hegel scholars and in the interpretative discussions of Hegelrsquo;s social and political theories, the flavour of old-style lsquo;apologyrsquo; for his liberal credentials, as though there exists a real need to prove he holds basic liberal views palatable to the hegemonic, contemporary political worldview. Such an approach is no doubt motivated by the need to reconstruct what is left of the modern moral conscience when Hegel has finished discussing the flaws and contradictions of the Kantian model of moral judgement. The main claim made in the following pages is that the critique of lsquo;subjectiversquo; moralities is neither the sole nor even the main reason for the adoption of an immanent doctrine of ethics. This paper will look to Hegelrsquo;s mature theory of action as motivating the critique of transcendentalism rather than merely filling in the hole left when one rejects Kant and it will discuss what the consequences of this approach are for the role of the moral conscience within the political sphere, arguing that Hegelrsquo;s own conditions of free action would not be met unless the subjective moral conscience was operative in the rational state.
{"title":"Hegel’s theory of moral action, its place in his system and the ’highest’ right of the subject","authors":"D. Rose","doi":"10.4324/9781315254791-17","DOIUrl":"https://doi.org/10.4324/9781315254791-17","url":null,"abstract":"There is at present, amongst Hegel scholars and in the interpretative discussions of Hegelrsquo;s social and political theories, the flavour of old-style lsquo;apologyrsquo; for his liberal credentials, as though there exists a real need to prove he holds basic liberal views palatable to the hegemonic, contemporary political worldview. Such an approach is no doubt motivated by the need to reconstruct what is left of the modern moral conscience when Hegel has finished discussing the flaws and contradictions of the Kantian model of moral judgement. The main claim made in the following pages is that the critique of lsquo;subjectiversquo; moralities is neither the sole nor even the main reason for the adoption of an immanent doctrine of ethics. This paper will look to Hegelrsquo;s mature theory of action as motivating the critique of transcendentalism rather than merely filling in the hole left when one rejects Kant and it will discuss what the consequences of this approach are for the role of the moral conscience within the political sphere, arguing that Hegelrsquo;s own conditions of free action would not be met unless the subjective moral conscience was operative in the rational state.","PeriodicalId":42911,"journal":{"name":"Cosmos and History-The Journal of Natural and Social Philosophy","volume":"32 1","pages":"170-191"},"PeriodicalIF":0.2,"publicationDate":"2007-12-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89803808","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}
A review of Justin Clemens and Russell Grigg (eds.), Jacques Lacan and the Other Side of Psychoanalysis: Reflections on Seminar XVII, Duke University Press, 2006. ISBN: 0-8223-3719-3. A new book that brings together 16 essays, mostly all commentaries upon Lacan's Seminar XVII , known as The other Side of Psychoanalysis ;. Topics include the four discourses, the relation between psychoanalysis and contemporary social discourses, the question of social change, the relationship between psychoanalysis and politics, and the structuring function of the Oedipus complex.
{"title":"Jacques Lacan and the Other Side of Psychoanalysis: Reflections on Seminar XVII","authors":"L. Newman","doi":"10.5860/choice.44-3558","DOIUrl":"https://doi.org/10.5860/choice.44-3558","url":null,"abstract":"A review of Justin Clemens and Russell Grigg (eds.), Jacques Lacan and the Other Side of Psychoanalysis: Reflections on Seminar XVII, Duke University Press, 2006. ISBN: 0-8223-3719-3. A new book that brings together 16 essays, mostly all commentaries upon Lacan's Seminar XVII , known as The other Side of Psychoanalysis ;. Topics include the four discourses, the relation between psychoanalysis and contemporary social discourses, the question of social change, the relationship between psychoanalysis and politics, and the structuring function of the Oedipus complex.","PeriodicalId":42911,"journal":{"name":"Cosmos and History-The Journal of Natural and Social Philosophy","volume":"7 1","pages":"372-375"},"PeriodicalIF":0.2,"publicationDate":"2006-10-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79497652","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}
Every Hegelian knows that Essence comes to be when Quality, Quantity, and Measure cease to be. But the exact transition is complex, involving steps Hegel mysteriously names inverse ratio of the factors and the infinite for itself. Furthermore, Hegel invokes a theory of planetary orbit - the combination of centripedal and centrifugal force - that Hegel knows to be bad astronomy. This bad theory is supposed to represent the passage from the world of Being to the world of Essence. This paper describes those steps, why bad astronomy is relevant to them, and generally chronicles the becoming of Essence.
{"title":"Hegel and the Becoming of Essence","authors":"D. G. Carlson","doi":"10.2139/SSRN.688620","DOIUrl":"https://doi.org/10.2139/SSRN.688620","url":null,"abstract":"Every Hegelian knows that Essence comes to be when Quality, Quantity, and Measure cease to be. But the exact transition is complex, involving steps Hegel mysteriously names inverse ratio of the factors and the infinite for itself. Furthermore, Hegel invokes a theory of planetary orbit - the combination of centripedal and centrifugal force - that Hegel knows to be bad astronomy. This bad theory is supposed to represent the passage from the world of Being to the world of Essence. This paper describes those steps, why bad astronomy is relevant to them, and generally chronicles the becoming of Essence.","PeriodicalId":42911,"journal":{"name":"Cosmos and History-The Journal of Natural and Social Philosophy","volume":"65 1 1","pages":"276-290"},"PeriodicalIF":0.2,"publicationDate":"2005-03-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76687668","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}
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