N text that will here serve as our guiding thread, it seems to me worthwhile to take due note of ... more N text that will here serve as our guiding thread, it seems to me worthwhile to take due note of the "Hobbesian turn" that, at least since the early 1980s, seems to have infl ected the discourse of political philosophy, sometimes by way of references to other authors (Kant, Freud, Carl Schmitt). It would appear that we no longer represent the space of politics as, in Max Weber's famous phrase, a "war of gods"-that is, a space of confl ict between values and ideologies claiming to embody the universal or, in a post-Marxian conception, a space of projects and processes of social transformation-but have instead lapsed back into imagining politics as an attempt (that may ultimately be doomed to failure) to master the condition of "primary" violence in which human groups live and act. This shift (a "neoclassical" turn, according to some who point to the infl uence of authors as different as Hannah Arendt and Leo Strauss) is plainly of anthropological inspiration, with the difference that it appeals less to an originary "human nature" (and the various ways of conceiving of it) than to the idea of an origin now lost for good, a "posthistorical" human nature as it has been transformed or as it subsists, in now unrecognizable form, after one whole cycle of "culture"
In an article which she shares with Society of Friends of Epicurus, Dr. Dara Fogel convincingly a... more In an article which she shares with Society of Friends of Epicurus, Dr. Dara Fogel convincingly argues that philosophy has degenerated into a study of the history of itself and a regurgitation of historical facts, many of which are abstract and irrelevant. She furthermore argues that the therapeutic practices of Epicureanism may be able to save philosophy from itself, show how it's relevant and pragmatic, how it can be applied today. The piece somewhat echoes the (now lost to us) arguments made by Epicurus' own pupil Colotes, who argued in antiquity that Epicurus' teachings are the only philosophy that can really be practiced.
N text that will here serve as our guiding thread, it seems to me worthwhile to take due note of ... more N text that will here serve as our guiding thread, it seems to me worthwhile to take due note of the "Hobbesian turn" that, at least since the early 1980s, seems to have infl ected the discourse of political philosophy, sometimes by way of references to other authors (Kant, Freud, Carl Schmitt). It would appear that we no longer represent the space of politics as, in Max Weber's famous phrase, a "war of gods"-that is, a space of confl ict between values and ideologies claiming to embody the universal or, in a post-Marxian conception, a space of projects and processes of social transformation-but have instead lapsed back into imagining politics as an attempt (that may ultimately be doomed to failure) to master the condition of "primary" violence in which human groups live and act. This shift (a "neoclassical" turn, according to some who point to the infl uence of authors as different as Hannah Arendt and Leo Strauss) is plainly of anthropological inspiration, with the difference that it appeals less to an originary "human nature" (and the various ways of conceiving of it) than to the idea of an origin now lost for good, a "posthistorical" human nature as it has been transformed or as it subsists, in now unrecognizable form, after one whole cycle of "culture"
In an article which she shares with Society of Friends of Epicurus, Dr. Dara Fogel convincingly a... more In an article which she shares with Society of Friends of Epicurus, Dr. Dara Fogel convincingly argues that philosophy has degenerated into a study of the history of itself and a regurgitation of historical facts, many of which are abstract and irrelevant. She furthermore argues that the therapeutic practices of Epicureanism may be able to save philosophy from itself, show how it's relevant and pragmatic, how it can be applied today. The piece somewhat echoes the (now lost to us) arguments made by Epicurus' own pupil Colotes, who argued in antiquity that Epicurus' teachings are the only philosophy that can really be practiced.
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