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
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
), Life of the mind (San Diego and New York: Harvest
Books, Harcourt Press).
Aristotle (1992), The Eudemian ethics (translated by J.K. Thomas) (London:
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
.). 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
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
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
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
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
Crossing the border of emptiness: Jürgen Gosch
Such a speculative truth, which no longer affirms what is given, but brings forth
the inherent contradictions
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
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
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