... keeping the conversation alive. I am also grateful to the late Robert W. Corrigan. Peggy Ecke... more ... keeping the conversation alive. I am also grateful to the late Robert W. Corrigan. Peggy Eckelkamp rendered technical assistance, and Holda Borcherts and Vicki Bullock helped track down obscure titles. I also thank my editor ...
Inscrivant l'activite economique dans la continuite de la finitude humaine, l'A. mesure l... more Inscrivant l'activite economique dans la continuite de la finitude humaine, l'A. mesure la possibilite d'une intersection entre la reflexion ontologique de Heidegger et la dimension pratique de l'economie. Explorant l'interface entre les deux formes ontologique et economique du discours, l'A. montre que la conception primitive de la nature comme physis conduit Heidegger a separer les domaines de la philosophie et de l'economie, tout en rendant possible une pensee de la materialite concernant la distribution des biens monetaires.
While scholars have paid considerable attention to Heidegger’s creative reinterpretation of Kant’... more While scholars have paid considerable attention to Heidegger’s creative reinterpretation of Kant’s transcendental philosophy, little interest has been given to tracing the methodological steps by which the former’s work can house the key epistemic themes of the latter (e.g., those raised in the Critique of Pure Reason ) within a broader, ontological problematic. To rectify this shortcoming, I propose outlining a “Diltheyan loop,” in order to make explicit a tapestry of presuppositions by which Heidegger anchors the epistemic themes of theoretical knowing (e.g., the possibility of synthetic a priori judgments) in the pre-theoretical, pre-predicative, and pre-discursive level of self-understanding (in which the possibility of understanding being [ Sein ] is also rooted). By showing how this “Diltheyan loop” is operative in the fore-structure of Heidegger’s Kant-interpretation, I will illuminate the overall strategy by which he recasts, retrieves, and reinterprets the key motifs of the...
Journal of the British Society for Phenomenology, 2009
While the philosophical tradition from Kant to Heidegger has addressed the topic of imagination (... more While the philosophical tradition from Kant to Heidegger has addressed the topic of imagination (Einbildungskraft), there has been a general tendency to exclude the individual’s pre-philosophical exercise of this power, namely, its occurrence in eroticism or what we might call the “play of fantasy.” By “fantasy” I mean a specific variation, or product of the imagination, which explicitly cultivates sexual imagery. Yet, the attempt to outline the erotic play of imagination might be particularly rewarding from a phenomenological perspective, if only by providing a springboard to address the concern for sexuality which Heidegger, or Kant for that matter, never brought to the forefront in defining the conditions of our finite nature. Indeed, imagination highlights the distinctly human capability to probe its own limits, thereby sparking the movement of self-transcendence. If there is an “ecstatic” dimension to imagination, as Heidegger emphasizes, if there is a potential for transcendence, then the enactment of these power(s) must always be coupled with a counter-possibility of our incarnality or embodiment. For if imagination is not merely to be a freefloating phenomenon, as ethereal as its content may be, its distinctive mode of openness, or play of possibility, still requires a corresponding factual site or origin. Though by its production of fantasies, imagination may be associated with a mentalistic function, we will discover that, quite the opposite, its manner of disclosedness actually implies the problem of embodiment. Conversely, the retrieval of the imagination on this concrete footing requires overcoming the metaphysical dichotomy between mind and body, and uncovering the later as a lived dimension of our being-in-the-world. The emergence of sexuality as a phenomenon implies this bodily dimension. On the one hand, imagination surpasses what is merely given within a environmental context, and hence has as its target something “hyperphysical.” On the other hand, whatever its innovativeness, the sexual character of the fantasy cannot completely detach itself from its tie to an environmental context, and hence reinstates a “reference” to the physical, albeit in a transformed and inverted way. In the guise of a “fetish,” the physical re-emerges as the creative wellspring for fantasy, as constellating the concrete point or locus of arousal. The vestige of embodiment within the sexual fantasy, then, comes to light in the corollary need for the development of fetishes. To be sure, the task of psychology is to address the dangers that are associated
Just as the influences of Heidegger’s mentors provide clues to his thought, so the observations o... more Just as the influences of Heidegger’s mentors provide clues to his thought, so the observations of those he influenced—from Tillich to Gadamer, Rahner to Marcuse—prove equally enlightening. Tillich, who reformulated Heidegger’s concept of being to offer a new vision of the Protestant experience of God, provides a unique example. For in writing two dissertations on Schelling that consider myth and guilt respectively, Tillich displays an important cross fertilization within contemporary theology.1 Indeed, his theology suggests that Heidegger’s project is not monolithic, but instead unfolds across many historical fronts. Moreover, Tillich offers a point of detachment or distance in terms of which to evaluate the evolutionary path of Heidegger’s thought, to witness its breaks as well as its continuity.
Among modern philosophers, Immanuel Kant (1724-1804) has few rivals for his influence over the de... more Among modern philosophers, Immanuel Kant (1724-1804) has few rivals for his influence over the development of contemporary philosophy as a whole. While the issue of language has become a key fulcrum of continental philosophy since the twentieth century, Kant has been overlooked as a thinker whose breadth of insight has helped to spearhead this advance. The Linguistic Dimension of Kant's Thought remedies this historical gap by gathering new essays by distinguished Kant scholars. The chapters examine the many ways that Kant's philosophy addresses the nature of language. Although language as a formal structure of thought and expression has always been part of the philosophical tradition, the "linguistic dimension" of these essays speaks to language more broadly as a practice including communication, exchange, and dialogue.
... keeping the conversation alive. I am also grateful to the late Robert W. Corrigan. Peggy Ecke... more ... keeping the conversation alive. I am also grateful to the late Robert W. Corrigan. Peggy Eckelkamp rendered technical assistance, and Holda Borcherts and Vicki Bullock helped track down obscure titles. I also thank my editor ...
Inscrivant l'activite economique dans la continuite de la finitude humaine, l'A. mesure l... more Inscrivant l'activite economique dans la continuite de la finitude humaine, l'A. mesure la possibilite d'une intersection entre la reflexion ontologique de Heidegger et la dimension pratique de l'economie. Explorant l'interface entre les deux formes ontologique et economique du discours, l'A. montre que la conception primitive de la nature comme physis conduit Heidegger a separer les domaines de la philosophie et de l'economie, tout en rendant possible une pensee de la materialite concernant la distribution des biens monetaires.
While scholars have paid considerable attention to Heidegger’s creative reinterpretation of Kant’... more While scholars have paid considerable attention to Heidegger’s creative reinterpretation of Kant’s transcendental philosophy, little interest has been given to tracing the methodological steps by which the former’s work can house the key epistemic themes of the latter (e.g., those raised in the Critique of Pure Reason ) within a broader, ontological problematic. To rectify this shortcoming, I propose outlining a “Diltheyan loop,” in order to make explicit a tapestry of presuppositions by which Heidegger anchors the epistemic themes of theoretical knowing (e.g., the possibility of synthetic a priori judgments) in the pre-theoretical, pre-predicative, and pre-discursive level of self-understanding (in which the possibility of understanding being [ Sein ] is also rooted). By showing how this “Diltheyan loop” is operative in the fore-structure of Heidegger’s Kant-interpretation, I will illuminate the overall strategy by which he recasts, retrieves, and reinterprets the key motifs of the...
Journal of the British Society for Phenomenology, 2009
While the philosophical tradition from Kant to Heidegger has addressed the topic of imagination (... more While the philosophical tradition from Kant to Heidegger has addressed the topic of imagination (Einbildungskraft), there has been a general tendency to exclude the individual’s pre-philosophical exercise of this power, namely, its occurrence in eroticism or what we might call the “play of fantasy.” By “fantasy” I mean a specific variation, or product of the imagination, which explicitly cultivates sexual imagery. Yet, the attempt to outline the erotic play of imagination might be particularly rewarding from a phenomenological perspective, if only by providing a springboard to address the concern for sexuality which Heidegger, or Kant for that matter, never brought to the forefront in defining the conditions of our finite nature. Indeed, imagination highlights the distinctly human capability to probe its own limits, thereby sparking the movement of self-transcendence. If there is an “ecstatic” dimension to imagination, as Heidegger emphasizes, if there is a potential for transcendence, then the enactment of these power(s) must always be coupled with a counter-possibility of our incarnality or embodiment. For if imagination is not merely to be a freefloating phenomenon, as ethereal as its content may be, its distinctive mode of openness, or play of possibility, still requires a corresponding factual site or origin. Though by its production of fantasies, imagination may be associated with a mentalistic function, we will discover that, quite the opposite, its manner of disclosedness actually implies the problem of embodiment. Conversely, the retrieval of the imagination on this concrete footing requires overcoming the metaphysical dichotomy between mind and body, and uncovering the later as a lived dimension of our being-in-the-world. The emergence of sexuality as a phenomenon implies this bodily dimension. On the one hand, imagination surpasses what is merely given within a environmental context, and hence has as its target something “hyperphysical.” On the other hand, whatever its innovativeness, the sexual character of the fantasy cannot completely detach itself from its tie to an environmental context, and hence reinstates a “reference” to the physical, albeit in a transformed and inverted way. In the guise of a “fetish,” the physical re-emerges as the creative wellspring for fantasy, as constellating the concrete point or locus of arousal. The vestige of embodiment within the sexual fantasy, then, comes to light in the corollary need for the development of fetishes. To be sure, the task of psychology is to address the dangers that are associated
Just as the influences of Heidegger’s mentors provide clues to his thought, so the observations o... more Just as the influences of Heidegger’s mentors provide clues to his thought, so the observations of those he influenced—from Tillich to Gadamer, Rahner to Marcuse—prove equally enlightening. Tillich, who reformulated Heidegger’s concept of being to offer a new vision of the Protestant experience of God, provides a unique example. For in writing two dissertations on Schelling that consider myth and guilt respectively, Tillich displays an important cross fertilization within contemporary theology.1 Indeed, his theology suggests that Heidegger’s project is not monolithic, but instead unfolds across many historical fronts. Moreover, Tillich offers a point of detachment or distance in terms of which to evaluate the evolutionary path of Heidegger’s thought, to witness its breaks as well as its continuity.
Among modern philosophers, Immanuel Kant (1724-1804) has few rivals for his influence over the de... more Among modern philosophers, Immanuel Kant (1724-1804) has few rivals for his influence over the development of contemporary philosophy as a whole. While the issue of language has become a key fulcrum of continental philosophy since the twentieth century, Kant has been overlooked as a thinker whose breadth of insight has helped to spearhead this advance. The Linguistic Dimension of Kant's Thought remedies this historical gap by gathering new essays by distinguished Kant scholars. The chapters examine the many ways that Kant's philosophy addresses the nature of language. Although language as a formal structure of thought and expression has always been part of the philosophical tradition, the "linguistic dimension" of these essays speaks to language more broadly as a practice including communication, exchange, and dialogue.
The series, founded in 1970, publishes works which either combine studies in the history of philo... more The series, founded in 1970, publishes works which either combine studies in the history of philosophy with a systematic approach or bring together systematic studies with reconstructions from the history of philosophy. Monographs are published in English as well as in German.
Uploads
Papers by Frank Schalow