By Caroline Williams
French philosophy and cultural thought proceed to carry a prestigious and influential place in eu concept. one of many valuable subject matters of up to date French philosophy is its main issue with the theoretical and political prestige of the topic, a question which has been broached by means of structuralists and poststructuralists via an research of the development of the topic in and via language, discourse, energy and beliefs. modern French Philosophy outlines the development of the topic in glossy philosophy, focusing specifically at the seminal paintings of Althusser, Lacan, Derrida and Foucault. The ebook interrogates probably the most influential views at the query of the topic to contest these postmodern voices which announce its disappearance or loss of life. It argues as a substitute that the query of the topic persists, even in these views which search to desert it altogether. offering a extensive creation to the sphere and an unique research of a few of the main influential theorists of the twentieth Century, the publication can be of serious curiosity to political and literary theorists, cultural historians, in addition to to philosophers.
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Additional info for Contemporary French Philosophy: Modernity and the Persistence of the Subject (Continuum Collection)
15 It must be emphasized that the concern in the present chapter is with the conceptual structure of the subject and its changing mode of theorization, and not Lukacs' intellectual genesis per se. What is important to note here, in the light of this interpretation, is that in his earlier works the theoretical concepts were either absent or insufficiently articulated within the problematic, leaving Lukacs with no resolution (despite his clear debt to Hegel in The Theory of the Novel). The tragedy of estrangement was that it could find no resting place within metaphysical categories which could only evade life, but neither could it come to terms with its historicity, lacking as it did an adequate methodology of history.
Given this crucial interconnectedness between mind and body, and the significance of the body as the physical and material site of ideas (the mind in fact cannot know the body, it may only come to think it through the affections of the body as an idea in thought), how may Spinoza develop a pure knowledge that may conform to substance viewed as the totality of life? How may he both reject Descartes' construction of the subject of certitude and rescue the concept of idea from fragmentation and confusion caused by the body as a site of multiplicity?
Such a dualism between mind and body splits the subject into two contradictory realms, the first is isolated from the world, independent of the passions (or at least, through inward-turning, able to sever itself from their effects) and seeks resemblance in God; the second is what we may call the being of the subject, but it has, in Descartes, no real temporal expression because it lacks a relation to the world and a sense of embodiment. According to Spinoza, the form of knowledge that emerges from such dualistic thinking is one that gives full power to the imagination, ushering in an artificial construction of knowledge which is unable to recognize the mode through which an idea and its corresponding object is constituted.