By Charles Guignon
This quantity brings jointly for the 1st time essentially the most worthy and insightful essays at the 4 so much influential and mentioned philosophers within the background of existentialism: Kierkegaard, Nietzsche, Heidegger, and Sartre.
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In quantity 1 of this three-volume paintings, Paul Ricoeur tested the kinfolk among time and narrative in ancient writing. Now, in quantity 2, he examines those family members in fiction and theories of literature.
Ricoeur treats the query of simply how a long way the Aristotelian notion of "plot" in narrative fiction will be multiplied and even if there's a element at which narrative fiction as a literary shape not just blurs on the edges yet ceases to exist in any respect. although a few semiotic theorists have proposed all fiction should be decreased to an atemporal constitution, Ricoeur argues that fiction is dependent upon the reader's figuring out of narrative traditions, which do evolve yet inevitably contain a temporal size. He appears to be like at how time is really expressed in narrative fiction, rather via use of tenses, viewpoint, and voice. He applies this method of 3 books which are, in a feeling, stories approximately time: Virgina Woolf's Mrs. Dalloway; Thomas Mann's Magic Mountain; and Marcel Proust's Remembrance of items Past.
"Ricoeur writes the easiest form of philosophy—critical, reasonably priced, and transparent. "—Eugen Weber, manhattan instances ebook Review
"A significant paintings of literary conception and feedback less than the aegis of philosophical hermenutics. i feel that . . . it is going to come to have an effect more than that of Gadamer's fact and Method—a paintings it either vitamins and transcends in its contribution to our knowing of the which means of texts and their dating to the area. "—Robert Detweiler, faith and Literature
"One can't fail to be inspired by way of Ricoeur's encyclopedic wisdom of the topic into account. . . . To scholars of rhetoric, the significance of Time and Narrative . . . is all too obvious to require vast elaboration. "—Dilip Parameshwar Gaonkar, Quarterly magazine of Speech
Note: I'd say this can be simply the most very important books I've learn within the final decade. tricky examining, yet worth the persistence. Recommended.
Converted from the retail AZW3 addition.
Existentialism: An advent presents an obtainable and scholarly advent to the center principles of the existentialist culture. Kevin Aho attracts on a variety of existentialist thinkers in chapters centering at the key issues of freedom, being-in-the-world, alienation, nihilism, anxiousness and authenticity.
A who is who of Sartre students give a contribution to a suite of multidisciplinary views from sociology, faith, and bioethics, on a hitherto missed quarter of Sartre's philosophy.
Why needs to we think that God is lifeless? will we settle for that conventional morality is simply a 'useful mistake'? Did the primary of 'the will to energy' bring about the Holocaust? What are the restrictions of clinical wisdom? Is human evolution entire or in simple terms starting? it really is tricky to overestimate the significance of Friedrich Nietzsche for our current epoch.
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- Existentialism and Human Emotions
- History and the Dialectic of Violence: Analysis of Sartre's 'Critique De La Raison Dialectique'
Additional info for The Existentialists: Critical Essays on Kierkegaard, Nietzsche, Heidegger, and Sartre (Critical Essays on the Classics)
In the intellectualist tradition, he attributed evil to ignorance. But at the same time his irony exposed the comic deficiency of theory unrelated to existence. Not only is pure speculation sterile, it fails intellectually as well. “When someone does not do what is right, then neither has he understood what is right” (SUD, 92). Ignoring Socrates’ warning, modern thought tends to reduce being to thinking. Descartes’s principle, Cogito, ergo sum,expresses a freely chosen rationalization of the real, rather than a necessary rule of thought.
A similar view of what is astonishing about Abraham is expressed in the statement that it is great to give up one’s desire, but it is greater to hold fast to it after having given it up; it is great to lay hold of the eternal, but it is greater to hold fast to the temporal after having given it up. ” Johannes locates “the absurd more precisely when he declares that he cannot take back the princess because he “continually” uses all his strength in resigning. The absurd enters the picture because the movement of faith does not end the movement of resignation, but must be made simultaneously with it.
Still, the use of the category of the individual for defining man’s dependence on God was no hasty adaptation of a modern concept to a traditional worldview. Underneath Kierkegaard’s often biased evaluation of contemporary culture we detect a keen perception of the profound changes Europe had undergone in a few years. In the short period since the beginning of the nineteenth century the romantic consciousness, with its initial emphasis on the individual, had given way to an objective-scientific one dominated by objective universality and a new social consciousness in which the group would hold priority over the individual.