توضیحاتی در مورد کتاب :
دو فیلسوف آلمانی که در طول جمهوری ویمار در آلمان کار می کردند ، بین دو جنگ جهانی ، متون منی را تولید کردند که تقریباً صد سال بعد همچنان طنین انداز می شوند. Franz Rosenzweig-یک فیلسوف یهودی ، و مارتین هایدگر- فیلسوف که در یک زمان در حال تحصیل برای تبدیل شدن به یک کشیش کاتولیک بود ، هر یک به روش خاص خود ، در نوشته های خود شامل فلسفه های قدرتمند هنری است که اگر به صورت پدیدارشناختی و اخلاقی نزدیک شوند ، کلیدها را تهیه می کنند برای درک مسیرهای واگرایی آنها ، چه از نظر بیوگرافی و چه برای میراث فلسفی آنها. سیمون خواندن دقیق برخی از متون اساسی آنها-ستاره رستگاری برای روزنزویگ و وجود و زمان و منشأ کار هنر برای هایدگر را برای جلب توجه به چگونگی درک فلسفه های هنری آنها برای ارائه قابل توجه ارائه می دهد. دستورالعمل های اخلاقی
فهرست مطالب :
Content: Cover
CONTENTS
PREFACE
INTRODUCTION
A PHENOMENOLOGY OF DIVERGING PATHS
PHILOSOPHIES OF HISTORY
OUTLINE OF THIS TEXT
ROSENZWEIG'S "TURN" TO PHILOSOPHY, ART, AND THE ETHICAL
HEIDEGGER'S "TURN" FROM POLITICS ...
... TO ART AND LANGUAGE
MESSIANISM AND POLITICS
CHAPTER 1: THE MASK OF MEPHISTOPHELES
I.A MATHEMATIC-BASED SYMBOLIC LOGIC
II. THE GOD: METAPHYSICS AS NEGATION OF NEGATIVE THEOLOGY
a. The irrational, empirical starting point
b. Formulating metaphysics
c. Where are the mythical gods of Olympia?
III. THE WORLD: METALOGIC AS NEGATION OF NEGATIVE COSMOLOGY. A. Doubting Descartesb. Formulating the metalogic
c. The sleeping, plastic world
IV. THE HUMAN SELF: META- ETHICS AS THE MODERN METHOD
a. Kant's soul-less negative psychology
b. Formulating meta-ethics
c. Defiantly tragic heroes
V. ART AND THE NEW PHILOSOPHY
CHAPTER 2: RENEWING NARRATIONS OR CHAOS IN CREATION
I. ROSENZWEIG'S CREATION STORY AS: "CHAOS IN CREATION"
II. THEORY OF ART
III. CRITIQUE OF GENERATION IN IDEALIST AESTHETICS
IV. ASCENDING FROM UNDERGROUND TO THE GARDEN OF LIFE
V. TRUST, THE HOLISTIC AUTHOR, AND ART AS LANGUAGE
VI. GENIUS
VII. RENEWING THE STORY OF CREATION. Chapter 3: rosenzweig's midrash as philosophy of languagei. knowledge, interpretation, and ethics
ii. the analogy of love as ethical dialogue
iii. the grammar of particularity
iv. the purpose of art: the holistic human
v. accomplishing the aesthetics of ensouling
vi. applying the midrash: from art to the ethical
chapter 4: the messianic aesthetic
i. partners in immanence
ii. growing the world --
one dialogue at a time
iii. from redemptive art to a "messianic aesthetics" as performance art: the poetics of responsibility
iv. the word of god. V. configuring a messianic aesthetic in the socio-historical realmchapter 5: heidegger's hammer: from the workshop of being and time to the work of art
i. out of the "things themselves" --
sighting the historical horizons of da-sein
ii. the function of logos as relational speech and truth as aesthetics
iii. the hammer as tool and work as a function of totality
iv. constituting the transcendent world and deciding freely for oneself
v. deciding freely for oneself? an enduring problem
chapter 6: turning through phenomenology to art and ethos: an analysis of the origin of the work of art. I. ESTABLISHING THE CONNECTIONSII. THE THING AND THE WORK
a. The thing as the bearer of attributes
b. The thing as the unity of the manifold perceptions
c. The thing as form-stuff
III. STANDING ON THE GROUND OF DECISION
IV. THE WORK OF ART AS THE PLACE OF CONFLICT
V. TRUTH AND ART
VI. FOUNDING ART AS POETRY
CHAPTER 7: PHILOSOPHY, POETRY, AND THE ABSENT GOD: INTERLOCUTIONS ON HEIDEGGER, HÖLDERLIN, AND THE POLITICAL
I. INTERLOCUTIONS AND THE HEIDEGGER CONTROVERSY
II. JEAN-MARIE SCHAEFFER ON HEIDEGGER'S ROLE AS A TRADITIONALIST
III. JULIAN YOUNG: REHABILITATING THE FALLEN MASTER.
توضیحاتی در مورد کتاب به زبان اصلی :
Two German philosophers working during the Weimar Republic in Germany, between the two World Wars, produced seminal texts that continue to resonate almost a hundred years later. Franz Rosenzweig-a Jewish philosopher, and Martin Heidegger-a philosopher who at one time was studying to become a Catholic priest, each in their own, particular way include in their writings powerful philosophies of art that, if approached phenomenologically and ethically, provide keys to understanding their radically divergent trajectories, both biographically and for their philosophical heritage. Simon provides a close reading of some of their essential texts-The Star of Redemption for Rosenzweig and Being and Time and The Origin of the Work of Art for Heidegger-in order to draw attention to how their philosophies of art can be understood to provide significant ethical directives.