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A reply from Saturday Night to Mr. Dienstag
Tracy B. Strong

do, no one else is so capable of it or so ready for it. He could . It’s a free country. But it will take a change of consciousness. So phenomenology becomes politics. 15 When reading Cavell – on anything and also on film – I come away with the strong sense

in Cinema, democracy and perfectionism
Open Access (free)
Sustainability, subject and necessity in Yann Martel’s Life of Pi
Louise Squire

phenomenology and the speculative real. I then turn to considering Life of Pi’s emphasis on a human-centred stance, alongside its apparent recalibrating of the subject horizon as a sustainable world is engendered. Sustainability and the human project A number of sustainability’s tensions and paradoxes and their nuances have been teased out across the essays in this collection. This final essay considers sustainability from the perspective of opacity itself. That is, it addresses the issue that sustainability is premised upon projected notions that are variously indistinct or

in Literature and sustainability
Open Access (free)
The beginning of aesthetic theory and the end of art
Andrew Bowie

individuality. In the view which argues for the limits of the reflection model it is precisely the ontological gap between myself and the other inherent in the fact of immediate self-consciousness which gives rise to the need for new forms of articulation and expression. While these forms are intersubjectively constituted – Beethoven uses many of the musical conventions of his time – they can yet be employed in unique, individual ways. Let us see, then, how Hegel arrives at his position. The Phenomenology of Spirit (PG) (1807) is an account of the stages of this process of

in Aesthetics and subjectivity
Joshua Foa Dienstag in dialogue
Series: Critical Powers

This book engages in a critical encounter with the work of Stanley Cavell on cinema, focusing skeptical attention on the claims made for the contribution of cinema to the ethical character of democratic life. In much of Cavell's writing on film he seeks to show us that the protagonists of the films he terms "remarriage comedies" live a form of perfectionism that he upholds as desirable for contemporary democratic society: moral perfectionism. Films are often viewed on television, and television shows can have "filmlike" qualities. The book addresses the nature of viewing cinematic film as a mode of experience, arguing against Cavell that it is akin to dreaming rather than lived consciousness and, crucially, cannot be shared. It mirrors the celebrated dialogue between Jean-Jacques Rousseau and Jean D'Alembert on theatre. The book articulates the implications of philosophical pessimism for addressing contemporary culture in its relationship to political life. It clarifies how The Americans resembles the remarriage films and can illuminate the issues they raise. The tragedy of remarriage, would be a better instructor of a democratic community, if such a community were prepared to listen. The book suggests that dreaming, both with and without films, is not merely a pleasurable distraction but a valuable pastime for democratic citizens. Finally, it concludes with a robust response from Dienstag to his critics.

Ghosts and the busy nothing in Footfalls
Stephen Thomson

reconstruction. To put it rather tersely, MerleauPonty’s phenomenology does not believe there is anything beyond Plato’s cave and its shadowplay. He does occasionally entertain concepts such as a ‘primordial silence’, but only so as to set up a notional final backdrop against which the apparent silence of ‘pure thought’ may be revealed as a thoroughly linguistic hubbub (‘bruissant de paroles’) of ready-made phrases that form the ‘fond obscur’ of language.46 Read with a certain bias of attention, then, phenomenology’s account of our relation to this factitious nothing, which

in Beckett and nothing
Open Access (free)
Graeme Kirkpatrick

My purpose in this book has been to show that Feenberg’s intervention constitutes an important and much needed development of Marxian and critical theory in relation to technology. I have also argued that his work is a vital counterweight to other, non-critical tendencies in contemporary philosophy and sociology of technology, especially constructivism, ANT and post-phenomenology. In concluding, I will summarise the sense in which his work constitutes an advance and then review some of the suggestions I have made, in an effort to contribute to the further

in Technical politics
Meanings, Limits, Manifestations
Patrick Hayden and Kate Schick

recognition by calling attention to the nature of self-consciousness. His great innovation is to show that consciousness is always consciousness of something other than itself – both inanimate objects and animate others. Hegel's phenomenology of consciousness was popularized when it deeply informed the thinking of leading French scholars such as Jean-Paul Sartre, Maurice Merleau-Ponty, Jacques Lacan, Emmanuel

in Recognition and Global Politics
Robbie Shilliam

Phenomenology of Spirit ( 1977 ) prepares the student to grapple with his system of Logic ( 1975 ) by positing that the dialectic between consciousness and self-consciousness is a necessary existential as well as philosophical pursuit. Does it prepare the student to recognize the Abyssinian general? Over a number of different sections of The Phenomenology , Hegel replays the

in Recognition and Global Politics
Sara Ahmed

). Ahmed, S. (2014c). ‘Practical phenomenology’, (4 June), https://​​2014/​06/​04/​practical-​phenomenology/​ (accessed 3 September 2018). Ahmed, S. (2014d). ‘Hard’, (10 June), https://​feministkilljoys. com/​2014/​06/​10/​hard/​ (accessed 3 September 2018). Ahmed, S. (2014e). ‘Fragility’, (14 June), https://​feministkilljoys. com/​2014/​06/​14/​fragility/​ (accessed 3 September 2018). Ahmed, S. (2017). Living a Feminist Life. Durham, NC: Duke University Press. Braidotti, R. (2006

in The power of vulnerability
Open Access (free)
Between Adorno and Heidegger
Joanna Hodge

descriptive imperatives and a retrieval of conceptuality could be sharpened. Heidegger is suspicious of a conceptuality which sets itself up in opposition to an already given order, and rather supposes that what there is must be conjured into revealing itself to an attentive composing thinking.41 The virtue of Husserl’s phenomenology as far as Heidegger is concerned is that it offers this possibility of revealing what is not already given, instead extracting what there is from its concealment in everyday taken-forgranted relations. Heidegger and Adorno thus share a suspicion

in The new aestheticism