By Kevin Aho
Existentialism: An Introduction presents an obtainable and scholarly advent to the middle rules of the existentialist culture. Kevin Aho attracts on a variety of existentialist thinkers in chapters centering at the key subject matters of freedom, being-in-the-world, alienation, nihilism, nervousness and authenticity. He additionally addresses very important yet usually missed matters within the canon of existentialism, with discussions dedicated to the position of embodiment, the movement’s contribution to ethics, politics, and environmental and comparative philosophies, in addition to its effect on modern psychiatry and psychotherapy. the long-lasting relevance of existentialism is proven via employing existentialist rules to modern philosophical discussions of curiosity to a large viewers. The booklet covers secular thinkers akin to Heidegger, Merleau-Ponty, Nietzsche, Sartre, Camus, and Beauvoir in addition to non secular authors, reminiscent of Buber, Dostoevsky, Marcel, and Kierkegaard.
In this attractive and obtainable textual content Aho exhibits why existentialism can't be simply brushed off as a moribund or outmoded flow. within the aftermath of 'God’s death', existentialist philosophy engages questions with lasting philosophical value, questions equivalent to 'Who am I?' and 'How may still I live?' by means of exhibiting how existentialism bargains perception into what it ability to be human, the writer illuminates existentialism’s enduring value.
Existentialism: An Introduction presents the appropriate creation for top point scholars and somebody drawn to figuring out extra approximately some of the most shiny and significant components of philosophy this day.
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Existentialism: An advent presents an available and scholarly creation to the middle rules of the existentialist culture. Kevin Aho attracts on quite a lot of existentialist thinkers in chapters centering at the key subject matters of freedom, being-in-the-world, alienation, nihilism, nervousness and authenticity.
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Extra resources for Existentialism: An Introduction
In this way, his reading of Nausea occasions a critique of unbridled, absolute freedom without boundaries. Of course, we do not get this critique directly from the text of the lecture, but it can be read therein as a hesitation to confront Sartre’s atheism and the existential observation that in the modern world nothing is stable and, lamentably, nothing is sacred. Portilla’s “Nostalgia for God” An important, and rare, work on the period under discussion, Oswaldo Díaz Ruanova’s Los existencialistas mexicanos (The Mexican existentialists) (1982) paints a portrait of Portilla as a complicated and conﬂicted thinker, one who “was victimized by a terrible internal tension” (Ruanova 1982, 161) and longed for security and stability, responsibility and accountability, in a meaningless world.
That the text actively ﬂees interpretation just exacerbates the problem—the violence becomes unruly, and we begin to read into, to import our meanings into its sentences, obsessing over the familiar symbols until they make sense and something is said (oftentimes by the reader herself). Maurice Blanchot’s ﬁctionalized account of such an interrogation is a helpful, although dramatic, illustration. In his “Thomas the Obscure” (1998), Blanchot accomplishes two things: ﬁrst, the text explicitly challenges the reader to the violent confrontations of reading by being purposely impenetrable, and second, it reveals a reader within the text facing 43 44 CONTINGENCY AND COMMITMENT the same struggle.
Tosses us into the stubborn inquisition of that which deceives us: philosophy” (1949, 238). ” Those who ﬂee from this sentence need not worry about truth; those who face it, who challenge it, are philosophers. “The philosopher,” continues Villoro, “is the man who stubbornly maintains himself solely in the interrogation, in the always searching and never ﬁnding” (238). Thus, Gaos characterizes philosophy as soberbia, or “arrogance,” that “vital urge that manifests itself . . as mere desire for intellectual superiority” (Valero 2012, 14).