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Olson on history, in dialogue
Sarah Posman

Goethe.’8 Less vehemently than Olson’s aversion to logic and classification – which in ‘Human Universe’ the poet considered tools bequeathed by the Greeks that, by the twentieth century, have become habits of thought ‘absolutely interfere[ing]’ with action – Curtius nonetheless criticizes the discipline of literary history and the ‘catalogue-like knowledge of facts’ by which it proceeds (CPr, 156).9 Instead of mining the literary past for facts and details, he proposes that literary scholars engage in a ‘phenomenology of literature’.10 By his account, the future of

in Contemporary Olson
Fanon’s response to Sartre
Robert Bernasconi

, elsewhere in Peau noire Fanon underwrites the view that Whites cannot understand Louis Armstrong (Peau noire: 36; Black Skin: 45). I shall argue in this paper that Fanon’s considered opinion, which today might be understood as a version of standpoint theory or the epistemology of provenance, but which was in its own time developed by him in terms of existential phenomenology, is that ‘l’Européen sait et ne sait pas’ (‘The European knows and he does not know’) (Peau noire: 161; Black Skin: 199). The original title of Peau noire, Essai sur la désaliénation du Noir (Cheriki

in Frantz Fanon’s 'Black Skin, White Masks
Abstract only
Patrick Duggan

the theatrical object, Chapter 5 turns more to the audience experience. From a definition of witnessing that primarily focused on ‘theoretical’ and ‘therapeutic’ conceptions, this chapter uses Karen Malpede (1996) and Simon Shepherd (2006) as starting points in a discussion of the kinaesthetic, visceral, phenomenological impact of witnessing, both ‘in general’ and specifically at the theatre. Employing the philosophy of (theatre) phenomenology as well as scientific theories of bodily perception/reception and Kristeva’s semiosis, this chapter examines three distinct

in Trauma-tragedy
Rowland Wymer

C. G. Jung, Aion: Researches into the Phenomenology of the Self , trans. R. F. C. Hull (London: Routledge and Kegan Paul, 1959), Chapter 5 , ‘Christ, a Symbol of the Self’, pp. 36–71. In Kicking the Pricks , Jarman tells us that his script for Neutron ‘was based on Jung’s Aeon [ sic ]. Researches into the phenomenology of the self, the self-measured in the life of

in Derek Jarman
Abstract only
John Goff

relation between ‘system’ and ‘lifeworld’ problematic, ‘system’ and ‘lifeworld’ in globality are tangled together across a plurality of socio-technical means. Rather it is the normative, governmental structures that resist these means that are problematic in globality. The globalised lifeworld is not rooted in tradition but in a phenomenology concurrent with socio-technical means. Globality may involve a practical sublation of modernity without at the same time carrying its (enlightened) normative content. This sublation is raised to consciousness in an ergonomic

in Habermas and European Integration (second edition)
Abstract only
Azzedine Haddour

nationalism is the only thing that will give us an international dimension’.27 Consciousness of self is a prerequisite for the enunciating subject and, crucially, for establishing discursive relations with others. Transposing an existential phenomenology onto the plane of international politics, Fanon holds that communication is impossible without the realization of the self and the existence of others. National consciousness must not be an inward-looking process which shuts the ex-colonized nations within some kind of political solipsism after their decolonization. On the

in Frantz Fanon, postcolonialism and the ethics of difference
Objects, affects, mimesis
Simon Mussell

impressionable graduate students. I  agree with Deleuze’s remark that ultimately the most basic task of philosophy is to impede stupidity, so I see little philosophical merit in a “movement” whose most signal achievement thus far is to have generated an online orgy of stupidity.’ See: ‘Ray Brassier interviewed by Marcin Rychter: I am a nihilist because I still believe in truth’, Kronos (2011), available at: www.kronos.org.pl/​index. php?23151,896. 9 Ian Bogost, Alien Phenomenology, or What It’s Like to Be a Thing (Minneapolis: University of Minnesota Press, 2012), 3. 10

in Critical theory and feeling
Limitations and possibilities
Tarja Väyrynen

. 27 J. Burton, Resolving Deep-rooted Conflict: A Handbook (London and New York, University Press of America, 1987), p. 27. 28 This section is based on an application of H. Dreyfus and S. Dreyfus, ‘Towards a Phenomenology of Ethical Expertise’, Human Studies , 14: 4 (1991), 229-50. Only

in Culture and international conflict resolution
Ilan Zvi Baron

when social scientists turn to philosophy for methodological terminology to describe Unlearning how we think 65 something that is (1) not necessarily methodological and (2) involves repurposing philosophical terms that denote particular philosophical problems or methodologies for non-philosophical meanings. It has become common to throw around philosophical language, using terms such as ontology, phenomenology, and hermeneutics, in order to provide gravitas to qualitative research as though we need to compete with scientists and their scientific jargon.9 I want to

in How to save politics in a post-truth era
Abstract only
A black rebel with a cause
Azzedine Haddour

racial prejudices’.13 However, during these four years the mask Introduction 5 dropped and the sailors behaved as ‘authentic racists’. As we will see in Chapter 1, Fanon’s theory of perception is not simply a reformulation of Sartrean existential phenomenology but stems from the lived experience of West Indians who were racially discriminated against. The encounter with racism was vexing for these West Indians whose ontology was challenged as they experienced their ‘first metaphysical experience’.14 Prior to 1939, and more specifically the arrival of Robert and his

in Frantz Fanon, postcolonialism and the ethics of difference