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Art as the ‘organ of philosophy’

be separate from me, even though I have no cognitive access to it. The ‘imagination’ itself therefore has a history: the actions which lead to its development can be traced by reflection upon the actions it now performs. This history starts from the lowest form of sensation, in which there is a difference between one thing and its other, and rises to the highest point of being able to reflect philosophically upon the relationship of thinking to what exists. Philosophy, argues Schelling, in a view usually attributed to Hegel’s Phenomenology of Spirit, must be concerned

in Aesthetics and subjectivity

cooperation at various levels of film culture. REFERENCES Adetiba, E. and T. Burke (2017). ‘Tarana Burke says #MeToo should center marginalized communities’, The Nation (17 November),​article/​tarana-​ burke-​says-​metoo-​isnt-​just-​for-​white-​people (accessed 18 February 2017). Ahmed, S. (2004). The Cultural Politics of Emotion. Edinburgh: Edinburgh University Press. Ahmed, S. (2006). Queer Phenomenology: Orientations, Objects, Others. Durham, NC: Duke University Press. Ahmed, S. (2010). The Promise of Happiness. Durham, NC: Duke University

in The power of vulnerability
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Time and space

,” variously named as “trans-modernity,” “border knowledge,” and “de-colonial perspectives.” 50 At the same time, these ethically segregated entities continue to enact, within a shared historical stage, a principled drama, an endless clash between good and bad, virtue and evil, morality and immorality. Moreover, while Dussel’s original claims concerned a supersession of phenomenology by an ethically oriented

in Subjects of modernity
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Invisibility and erasure in The Two Merry Milkmaids

Spenser, Knapp explains that the ‘central paradox of Christian epistemology’ is ‘that the only path to the invisible truth leads through the visible world’. 50 Knapp discusses Spenser’s Protestant-minded negotiation of this paradox with reference to Marion’s Catholic phenomenology, which claims that invisible truth can be reached through ‘phenomenal lived experience’. 51 Spenser, in Knapp

in Making and unmaking in early modern English drama
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Ecopoetics, enjoyment and ecstatic hospitality

pays tribute, albeit more obliquely. In its interweaving of Heideggerian phenomenology, Adorno and Horkheimer’s Marxist critique of the domination of nature within capitalist modernity, and Michel Serres’s notion of a ‘natural contract’, Bate’s take on Clare in The Song of the Earth was important in foregrounding the relationship between human psychophysical wellbeing and socio-ecological conditions. As I have argued elsewhere (Rigby 2004), however, I think that in his reception of Heidegger, Bate is lured into an anthropocentric over-valuation of the poetic word

in Literature and sustainability
Sustaining literature

its Joycean mode aims for maximal inclusion of all the forces of the material word, inscribing all the potentialities of the sign in a single book, while phenomenology would aim to intuit a sense beyond all the singular incarnations that would be present for any subject whatever. Since equivocity always evidences a certain depth of development and concealment of a past, and when one wishes to assume and interiorize The twilight of the Anthropocene 125 the memory of a culture in a kind of recollection (Erinnerung) in the Hegelian sense, one has, facing this

in Literature and sustainability
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rejects the systematic side of Hegel in favour of a Conclusion 12 13 14 15 16 17 18 333 (Romantic) open-ended dialectic, he would not make the distinction between the public and the private in exactly the way Hegel does. For example, he regards the Phenomenology in much the same way as I do, that is, as in some respects being more significant as a ‘private’ text. My difference from Rorty is described below. In some respects this is reminiscent of Kant’s idea, in the Foundation of the Metaphysics of Morals, that we can never finally know if we act morally, as there

in Aesthetics and subjectivity
The (un)predictability of modern consumption

always in principle negotiable, and can therefore be in a state of constant change. A social world perspective presents only a phenomenology of social worlds, and gives no reasons and explanations as such for the variation and multiplication of social worlds. However, so far as social worlds are either interested in expanding their field of influence and recruiting new regular members (or attracting tourists) or are concerned to maintain the interest of the current insiders and regulars, one would presume that they have some inbuilt mechanism of renewal. Such

in Qualities of food
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Literary satire and Oskar Panizza’s Psichopatia criminalis (1898)

’, Phenomenology and the Cognitive Sciences, 12:1 (2013), pp. 75–104, p. 93. 89 Monacensia, Literary Archive of the City of Munich, Oskar Panizza Papers, Oskar Panizza, ‘Casus Conscientiae novissimorum temporum vom Pfaffen Panitius’, unpublished manuscript of twenty-four pages dated 21 March 1903, p. 3, where the German original reads ‘Wenn der Landesfürst, der Markgraf, der König, der Kaiser der Lustmörder ist?’ 90 Vincent Crapanzano, ‘The Postmodern Crisis: Discourse, Parody, Memory’, in Amy Mandelker (ed.), Bakthin in Contexts: Across the Disciplines (Evanston

in A history of the case study
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human being among other human beings, or, if you will, a 14Exposed humane human being among other humane human beings, at a certain time and in a certain cultural context. We are human by nature, but we can only become humane human beings in a community (Kindeberg 2011:42f, 67f). Communication theorist James W. Carey’s theories (1992, 1998) are also of significance for this analysis. In his studies he foregrounds the importance of anthropology and phenomenology for understanding the relationship between communication and culture. Carey’s innovative view (at the time

in Exposed