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By Leonardo Lisi

Methods of figuring out the classy association of literary works have come all the way down to us from the overdue 18th century and dominate discussions of ecu modernism this present day: the aesthetics of autonomy, linked to the self-sufficient murals, and the aesthetics of fragmentation, practiced by means of the avant-gardes. during this revisionary learn, Leonardo Lisi argues that those versions relaxation on assumptions concerning the nature of fact and life that can not be handled as exhaustive of contemporary experience.

Lisi strains an alternate aesthetics of dependency that offers a special formal constitution, philosophical origin, and historic for modernist texts. Taking Europe's Scandinavian outer edge as his aspect of departure, Lisi examines how Kierkegaard and Ibsen imagined a reaction to the altering stipulations of modernity various from these on the ecu middle, one who therefore motivated James, Hofmannsthal, Rilke, and Joyce.

Combining shut readings with a broader revision of the character and family tree of modernism, Marginal Modernity challenges what we comprehend by way of modernist aesthetics, their origins, and their implications for a way we conceive our relation to the fashionable global

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Extra resources for Marginal modernity : the aesthetics of dependency from Kierkegaard to Joyce

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5 As such, it reveals an important shift in the normative conception of what constitutes experience, which also underlies the subsequent aesthetics of the avant-gardes. To Kant, undeniably, the result of the Transcendental Analytic proves that there is some positive, transcendental content to experience (the categories and the principles derived from them) and that this dictates the fundamental framework within which relations between representations can be established. In Maimon’s radical empiricism, however, no such positive frame is provided, which means that a given representation in principle can stand in any relation whatsoever to any other.

The difference between them stems from the fact that where the aesthetic condition establishes that freedom from constraints negatively, through the cancellation of all differences in a state of neutrality, beauty in the highest sense figures the same freedom positively, as the actual identity of terms. If the aesthetic condition cannot secure the latter for us, it nevertheless serves to encourage the pursuit of perfection by laying bare its analogue as a constitutive part of our human nature. It is in this context that Hölderlin’s proclaimed intentions for a work titled “New Letters on the Aesthetic Education of Man” become fully intelligible (Briefe 690).

As scholars have pointed out, while Maimon willingly concedes that experience as Kant defines it indeed requires the a priori application of the categories to sensible intuition, he nevertheless rejects the claim that we in fact have such experience to begin with (Versuch 72, 186–187). As Maimon puts it in his later Brief Overview of Philosophical Systems, of 1793: “[I]n the sense in which the Kantian understands the concept of experience, I have no experience” (Kurzer 465). Drawing on the language of Kant’s own Transcendental Deduction, Maimon argues that while Kant may indeed deliver the quid juris he needs (the proof that the categories are constitutive of the universality and necessity of experience), he simply presupposes—without proving—the quid facti in question: that we have such universal and necessary experiences at all (Versuch 61, 70–71).

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