Recherches Historiques Et Philologiques Sur La Philot Sie Ou Usage De Boire La Sant
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Philosophy and Phenomenology of the Body
Author: M. Henry
language: en
Publisher: Springer Science & Business Media
Release Date: 2012-12-06
THE SEEMING CONTINGENCY OF THE QUESTION CONCERNING THE BODY AND THE NECESSITY FOR AN ONTOLOGICAL ANALYSIS OF THE BODY When we disclose and bring forth, within ontological investigations aimed at making possible the elaboration of a phenomenology of the ego, a prob lematic concerning the body, we may well seem, with respect to the general direction of our analysis, to elaborate only a contingent and accidental specification of such an analysis and to forget its true goal.! Up to the present, we pursued the clarification of the being of the ego [2] on the level of absolute subjectivity and in the form of an ontological analysis. Is it not possible that the reasons which motivated the project of conducting the investigations relative to the problem of the ego within a sphere of abso lute immanence may cease to be valid because we might be led to believe that the body also constitutes the object of these investigations and belongs to a first reality whose study is the task of fundamental ontology? Actually, does not the body present itself to us as a transcendent being, as an inhabi tant of this world of ours wherein subjectivity does not reside? If, con sequently, the body must constitute the theme of our philosophical reflec tion, is it not on condition that the latter submit to a radical modification and cease to be turned toward subjectivity in order to be a reflection on
The Bad Conscience
One of the most distinctive figures in twentieth-century French philosophy, Vladimir Jankélévitch (1903-1985), is becoming increasingly known to the English-speaking world. The Bad Conscience, which focuses on remorse, is central to his moral philosophy. Indeed, Jankélévitch finds the foundation of ethics in our experience of "the bad conscience” or remorse. Unlike repentance, remorse arises out of the realization that we can never undo what has been done in the past; it will remain and be a part of us forever. This bad conscience gives rise to scruples in us and, in doing so, makes us aware of our freedom and the responsibility that our freedom entails. According to Jankélévitch, most ethical theories and systems shield us from remorse. This is unfortunate because, in his view, the very experience of remorse provides the seeds to overcome it. In the end, the overcoming of remorse--as the result of a gratuitous act--is accompanied by true joy. In many ways The Bad Conscience and Jankélévitch’s Forgiveness (Chicago 2005) represent philosophical "bookends.” For Jankélévitch, remorse is a condition or state that gives rise to forgiveness and without which forgiveness would make no sense. Remorse opens up the possibility of forgiveness, but it does not necessitate it. From a Jankélévitchean perspective, forgiveness is the gratuitous response of one person to another’s remorse. La mauvaise conscience was first published in France in 1933, but was subsequently revised and expanded. This carefully and sensitively translated English-language edition corresponds to the most recent edition, but indicates where differences among the editions occur. Andrew Kelley, who is also responsible for the English Edition of Jankélévitch’s Forgiveness (Chicago 2005), provides a superb Translator’s Introduction placing The Bad Conscience into intellectual and historical context.
Selections from the Principles of Philosophy
Principles of Philosophy is a book by RenE Descartes. In essence it is a synthesis of the Discourse on Method and Meditations on First Philosophy It was written in Latin, published in 1644 and dedicated to Elisabeth of Bohemia, with whom Descartes had a long-standing friendship. A French version (Les Principes de la Philosophie) followed in 1647. It set forth the principles of nature--the Laws of Physics--as Descartes viewed them. Most notably, it set forth the principle that in the absence of external forces, an object's motion will be uniform and in a straight line. Newton borrowed this principle from Descartes and included it in his own Principia; to this day, it is still generally referred to as Newton's First Law of Motion. The book was primarily intended to replace the Aristotelian curriculum then used in French and British Universities. The work provides a systematic statement of his metaphysics and natural philosophy, and represents the first truly comprehensive, mechanistic account of the universe.