The last half century has seen both attempts to demythologize the idea of God into purely secular forces and the resurgence of the language of "God" as indispensable to otherwise secular philosophers for describing experience. This volume asks whether "piety" might be a sort of irreducible human problematic: functioning both inside and outside religion. S. Clark Buckner works in San Francisco as an artist, critic, and curator. He is the gallery director at Mission 17 and publishes regularly in Artweek and the San Francisco Bay Guardian. He has a Ph.D. in philosophy from Vanderbilt University....
The last half century has seen both attempts to demythologize the idea of God into purely secular forces and the resurgence of the language of "God" a...
Jurgen Habermas, particularly in his master work Theory of Communicative Action (1981), takes us several of the basic insights of the philosophical tradition of reflection initiated by Kant, and sets it on a new and highly original emancipative path. He claims that reflection not only can determine the limits of reasoning about thought and action, but also can grasp the limits that human agents face in freeing themselves form unjust social and economic structures. Human agents can engage in constructive and emancipative communication with others by determining the limits not of their own...
Jurgen Habermas, particularly in his master work Theory of Communicative Action (1981), takes us several of the basic insights of the philosophical tr...
Dastur is well respected in France and Europe for her mastery of phenomenology as a movement and her clear and cogent explications of phenomenology in movement. These qualities are on display in this remarkable volume. The book is organized into four areas of inquiry: "Language and Logic," "The Self and the Other," "Temporality and History," and "Finitude and Mortality." In each, Dastur guides the reader through a series of phenomenological questions that also serve to call phenomenology itself into question, testing its limits and pushing it in new directions. Taking a cue from...
Dastur is well respected in France and Europe for her mastery of phenomenology as a movement and her clear and cogent explications of phenomenology in...
Heidegger is the only thinker of his generation whose philosophy of technology is still widely read today. In it, he made three basic claims. First, he asserted that the essence of technology is not technological--that technology is not a neutral instrumentality. Second, he claimed that there is a qualitative difference between modern and traditional technologies. Third and most interestingly, he claimed that technology is a metaphysical perspective, a paradigmatic view of the whole of nature. Although Martin Heidegger remains recognized as a founder of the philosophy of technology, in the...
Heidegger is the only thinker of his generation whose philosophy of technology is still widely read today. In it, he made three basic claims. First, h...
After the subject and beyond Heideggerian ontology, Marion suggests, there is the sheer givenness ofphenomena without condition. In theology, this liberationmeans rethinking God in terms of phenomena such aslove, gift, and excess. In addition to an important essayby Marion, The Reason of the Gift, and a dialoguebetween Marion and Richard Kearney, this book containsstimulating essays by ten other contributors: Lilian Alweiss, Eoin Cassidy, Mark Dooley, Brian Elliott, Ian Leask, Shane Mackinlay, Derek Morrow, John O'Donohue, Joseph S. O'Leary, and Felix a Murchadha. After the subject and beyond...
After the subject and beyond Heideggerian ontology, Marion suggests, there is the sheer givenness ofphenomena without condition. In theology, this lib...
What is strange? Or better, who is strange? When do we encounter the strange? We encounter strangers when we are not at home: when we are in a foreign land or a foreign part of our own land. From Freud to Lacan to Kristeva to Heidegger, the feeling of strangeness--das Unheimlichkeit--has marked our encounter with the other, even the other within our self. Most philosophical attempts to understand the role of the Stranger, human or transcendent, have been limited to standard epistemological problems of other minds, metaphysical substances, body/soul dualism and related issues of consciousness...
What is strange? Or better, who is strange? When do we encounter the strange? We encounter strangers when we are not at home: when we are in a foreign...
