By Caroline Williams
French philosophy and cultural idea proceed to carry a prestigious and influential place in eu concept. one of many imperative subject matters of latest French philosophy is its quandary with the theoretical and political prestige of the topic, a question which has been broached via structuralists and poststructuralists via an research of the development of the topic in and by means of language, discourse, strength and beliefs. modern French Philosophy outlines the development of the topic in glossy philosophy, focusing particularly at the seminal paintings of Althusser, Lacan, Derrida and Foucault. The ebook interrogates the most influential views at the query of the topic to contest these postmodern voices which announce its disappearance or demise. It argues in its place that the query of the topic persists, even in these views which search to desert it altogether. supplying a huge creation to the sector and an unique research of a few of the main influential theorists of the 20 th Century, the publication should be of significant curiosity to political and literary theorists, cultural historians, in addition to to philosophers.
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Extra resources for Contemporary French Philosophy: Modernity and the Persistence of the Subject (Continuum Collection)
It is the labourer's alienation and externalization from the object of labour which gives alienation its objective dimension. Under capitalism, Marx argues, this process of externalization is increasingly alienating: the subject departs from species-being, from a symbiotic relation with nature through work. e. '53arx's apomorphization of the dialectic is clear. 55 The relation between Marx and Hegel is one of perpetual tension and it is re-encountered anew by all who pursue it. Does Marx underestimate the ontological relation of self to world in this early work and overestimate Hegel's idealism?
Consciousness, it seems, must live in forced exile, losing its identity over and over again in order to achieve a full sense of itself in the absolute. It is this conception of the desiring subject that will be developed not only by Kojeve and Hyppolite (discussed below) but also by Jacques Lacan in his psychoanalytic construction of the subject (see Chapter 3). Furthermore, by questioning the status of the absolute and the transcendence of negativity, these three thinkers generate more sensitive readings of the subject's adventures in history.
For Spinoza, mind is the idea of the body in thought, it is thinking body and cannot be disconnected from it. 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?