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poetic expression refrains both from purely declamatory rhetoric and also from pompous and witty playing with words.’25 Excerpting passages in this way does little service to the complexity of Hegel’s thought on art and poetry, of course, and it would be necessary to look more carefully at the whole of the Aesthetics and the discussions elsewhere in his work (for example in the Phenomenology of Spiritt and the Encyclopedia). 26 But, partial though these statements are in the context of Hegel’s work, in terms of the postromantic attitude towards rhetoric, they have a

in The sense of early modern writing
Democracy’s colonization of alterity

recognition to Levinas’s conceptualization of subjectivity, which issues out of an ethical sensibility in which one is called, entirely beyond the bounds of exchange, to respond to the needs of others. Levinas’s phenomenology can be understood as an ethical call for the material nurturing of plurality – not at the level of identity, but at the level of the interhuman, which is to say, beyond ontology, at the level of ethics as the transcendence of the face-to-face. For Levinas, ethical subjectivity entails a compulsion to provide the material conditions for the flourishing

in Democracy in crisis
Who, we?

), Life of the mind (San Diego and New York: Harvest Books, Harcourt Press). Aristotle (1992), The Eudemian ethics (translated by J.K. Thomas) (London: Penguin). Caputo, John (1999), ‘Who is Derrida’s Zarathustra?’. Research in Phenomenology, 29: 184–98. Derrida, Jacques (1978), ‘Violence and metaphysics’, in Writing and difference (translated by A. Bass) (Chicago: University of Chicago Press). Derrida, Jacques (1982 (1968)), ‘Ends of man’, in Margins of philosophy (translated by A. Bass) (Chicago: University of Chicago Press). Derrida, Jacques (1997 (1988)), Politics

in Democracy in crisis

.). The grounds of the metaphysics of what it is ‘to be’ are to be found in the phenomenology of dwelling and the taken-for-granted habitus of homemaking and inhabiting. From a phenomenology of dwelling, Heidegger suggests, we might recover normative principles that have become concealed from us, ironically because they have become habitual. Living is round In Ireland all of the ancient forms of settlement – dún, rath/lios, cranóg, clogheen/clachán (stone ringfort, earthen ringfort, island enclosure, cluster of houses) – are round, and they are the prefixes of

in The domestic, moral and political economies of post-Celtic Tiger Ireland
The dead body, the individual and the limits of medicine

Transplantation, 7: 507–511. Shildrick, M. (2014) Visceral phenomenology: organ transplantation, identity and sexual difference. IN: Zeiler, K. and Kall, L. (eds) Feminist Phenomenology and Medicine. New York, SUNY Press. Thomas, S., Burke, S. and Barry, S. (2014) The Irish health-care system and austerity: sharing the pain. The Lancet, 383: 1545–1546. Wehling, P. (2011) Biology, citizenship and the government of biomedine. IN: Brockling, U., Gasmann, S. and Lemke, T. (eds) Governmentality: Current Issues, Future Challenges. New York, Routledge: pp. 225–246. Yeates, N. (1999

in Reframing health and health policy in Ireland

experience of empiricism (Vandenberghe, 1999: 37). Bachelard observed that the category of ‘fact gatherer’, which applies equally to scientists, historians and journalists, is meaningless in isolation. Scientists invariably construct abstract models of noumenal structures which necessitate the phenomena they observe, and they formulate experiments which technically realise the phenomena that the theory had hypothetically posed as a possible effect of those noumenal structures. While Bourdieu takes the step, characteristic of neo-Marxist phenomenology, of problematising as

in The politics of war reporting
Directing the ‘sensible’

understandings of mise en scène, of the ‘rise of the director’ and of Regietheater throughout the nineteenth and twentieth centuries can be productively connected to a wider cultural shift. Regie emerged out of the very ‘time of birth and of transition to a new era’, which Hegel alluded to in the Preface to his Phenomenology of Spirit. He describes it as a new era in which ‘the Spirit broke with the previous order of existence and of imagination’, which, arriving with the sudden force of a ‘flash, in a single stroke erected the outline of the new world’ (Hegel 1986a, 18, 19

in Directing scenes and senses
On Regie, truth and ex-position

predicative logic towards dialectic, speculative thinking: a truth, which according to Hegel, necessarily includes our own position and perspective. His central argument against transcendental notions of truth, as they underpin notions of being ‘true to the work’, was precisely that our way towards the truth is always already a part of the truth itself, as he prominently suggested in the Preface to his Phenomenology. Crossing the border of emptiness: Jürgen Gosch Such a speculative truth, which no longer affirms what is given, but brings forth the inherent contradictions

in Directing scenes and senses

cultural, and rarely goes beyond this. Otherwise, fears of theology take over, and Western philosophies of the ontological, especially phenomenology, may be invoked to sidestep these worries. In his late, great work, The Elementary Forms of 111 Horizons of cosmological wonder Religious Life, Durkheim came to the idea of effervescence to recognise that something critical to human existence is shaped by people together that cannot be reduced to the social (or the cultural), just as the social cannot be reduced to the individual. In my view, this kind of recognition is at

in Framing cosmologies
Abstract only
Pollution, contamination and the neglected dead in post-war Saigon

on the dead and ‘press them into service’ (Lévi-Strauss 1992: 233). He notes that in all societies ‘a form of sharing cannot be avoided’ between the living and the deceased (233). For Hegel in the Phenomenology of Spirit (paragraphs 452 and 453) the ethical nature of the family is revealed in the act of burial and of caring for the dead (1977: 270–2). I work through this insight by focusing on violations of what Hegel analyses as fundamental ethical norms revealed in the care for the dead. In ‘Miasma’, Taussig (2004) reflects on the interactions between marshes

in Governing the dead