-Ponty to highlight the shortcomings of ontology and existential
A poststructuralist reading of Fanon
phenomenology in dealing with the Erlebnis of the black and the
consciousness of blackness in a white world. Second, drawing on Sartre,
he refers explicitly to the theme of Negrophobia which he discusses
in the light of Sartre’s Anti-Semite and Jew and Black Orpheus. As we
saw in Chapter 1, Fanon rejects Sartre’s Marxist eschatology that
conceives of negritude as a negative term in a dialectical schema which
objectifies the Negro’s subjectivity. Furthermore
image of the whole self, but precisely the kind of non-identical mismatch between subject and object which would facilitate social and political rupture. Gilbert Ryle had been Adorno’s supervisor at Oxford University in 1935, while he worked on a dissertation which attempted a critique of the ‘resigned, late bourgeois character of phenomenology’. 120 Adorno respected Husserl’s thought as ‘the final serious effort on the part of the bourgeois spirit to break out of its own world, the immanence of consciousness, the sphere of constitutive subjectivity’, but only a
: Harper & Row, 1971), p. 29.
Introduction: Marlow, realism, hermeneutics
53 Ricoeur, The Symbolism of Evil, p. 352.
54 Dermot Moran, Introduction to Phenomenology (London: Routledge, 2000)
55 Heidegger, On The Way to Language, p. 29.
56 Richard E. Palmer, ‘The Liminality of Hermes and the Meaning of Hermeneutics’, MacMurray College Homepage <http://www.mac.edu/faculty/
richardpalmer/liminality.html> (2001) [Accessed 23 April 2006]
57 Barthes, S/Z, p. 15.
’s account of the embodied and affective experience of
encountering faces, which confirms but modifies Levinas’s account
by combining phenomenology and enactive cognitivist approaches.
Although Gallagher agrees with Levinas that ‘the transcendence
at stake’ in face-to-face encounters ‘involves one’s capacity to
perceive in the other … the potential to take one beyond oneself’,20
he grounds this intersubjective experience in cognitive perception
and, importantly, in affective response which ‘involves complex
interactive behavioral and response patterns arising out of … the
Poetic tradition in The Parliament of Fowls and the Mutabilitie
Reading (Ithaca, NY: Cornell University Press, 1983 ), 162.
Quilligan, Milton’s Spenser , 161. Judith Ferster , ‘ Reading
Nature: The Phenomenology of Reading in the Parliament of
Fowls ’, Mediaevalia , 3
( 1977 ), 189–213, makes a similar point
about the Parliament of Fowls when she writes ‘the poem chooses
to demonstrate the possible creativity of loving discourse with the
world through the part of the chain of discourse it occupies: the
and fear singular among the emotions,
and it can be said that fear and hope are the Janus face that men and
women wear when they turn to the future. Phenomenology has argued that
human experience is enabled by emotional states underpinning the
perception of the world. Not only does this emotional state precede all
thoughts and considerations; it is the very condition of their
possibility: human beings
The paradoxes of sustainability and Michel Houellebecq’s The
Possibility of an Island
.eurozine.com/the-sustainability-of-democracy/ Accessed 17 March 2017.
Braidotti, Rosi 2013. The Posthuman. Cambridge: Polity.
Christian, David 2014 . Maps of Time: An Introduction to Big History.
Berkeley: University of California Press.
Connolly, Kate 2013. ‘Wurst Policy Ever? German “Veggie Day” Plan Leaves Greens
Trailing’, Guardian 13 September. www.theguardian.com/world/germanelections-blog-2013/2013/sep/13/german-election-wurst-policy-veggie-daygreens. Accessed 21 February 2017.
De Mul, Jos 2014. ‘The Possibility of an Island: Michel Houellebecq’s Tragic
Humanism’, Journal of Aesthetics and Phenomenology
from a language that he did not yet know
how to read.18 He overrode social, national, and cultural difference with
a claim of human presence: sheer Being authenticated his insight, fuelled
by ‘my abhorrence of modern academicism’.19 It was phenomenology
Olson’s desires to reject (or to transcend) both the academic and
the technocratic were intensified by this expedition. By disparaging
those experts whom he assumed lacked feeling for place or situation,
Olson resisted their expertise. By the primal authenticity of his antiacademicism, he sought a
historicism and partly from the imperative to show that Romantic-period
writing provides models that are still relevant for the representation of
personal experience. The theory will be a revival of existentialism. While
it will take its point of departure from the content of Kierkegaard’s
criticism of Hegel’s system, it will defer to the force of Adorno’s critique
and the relevance of the deconstructionist critique of phenomenology to
its own assumptions. This is no easy matter, since Adorno’s insistence on
the unavoidable immanence of cultural mediation is hard to
. Instead of disappearing or
becoming nothing more than the heritage of a bygone age, art, in Hegel’s slightly
strange formulation, ‘points beyond itself ’.
Hegel’s description of the meaning of art’s ‘pointing beyond itself ’ that follows the
occurrence of the phrase in the ‘Introduction’ to the Aesthetics repeats his argument
in the Phenomenology which states that Spirit simply moves beyond art to dialectical
reason and philosophy. Thus, Hegel states quite simply that, although one ‘may well
hope that art will always rise higher and come to perfection . . . the form of