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3. The Sense of Beauty never furthered the Performance of a single Act of Duty

Peirce, Charles S. Indiana University Press PDF

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W H I T I N G S OF P E I R C E , 1857-1866

The Sense of Beauty never furthered the Performance of a single

Act of Duty

MS 12: 26 March 1857

"Schiller, in his Esthetic Letters, observes that the sense of beauty never furthered the performance of a single act of duty" (Ruskin).

Is it possible that the great philosophical poet of the age has contented himself with an "observation" on such a subject—an observation, too, so contrary to daily experience? Ruskin is one of those who, without pretending to understand what they term the "German Philosophy," yet presume to censure it.1 If he had read the letter which follows the one to which he refers he would have found the words: "Beauty is in the highest degree fruitful with respect to knowledge and morality,"

We must go nearer to the fountain-head, then, if we seek Schiller's view of the matter, and I think I cannot do better than to devote this Theme to a most brief exposition of the doctrine of the Esthetic Letters, so far as it relates to our present subject.

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17 From Cosmology to the First Ethical Gesture: Schelling with Irigaray

CLAYTON SCOTT CROCKETT Indiana University Press ePub

Lenart Škof

IN THIS ESSAY I want to explore Schelling’s cosmological philosophy by comparing it to early Indian philosophy on one hand and the philosophy of Luce Irigaray on the other hand. In the first section I begin with a comparison of Schelling’s cosmogonical question from Ages of the World and the Indian Vedic cosmogonic hymn “Nasadasiya.” The basic question of this section on the “philosophy of beginning” is whence comes the creation of the world. There is no direct textual evidence in Schelling’s writings that he read this particular Vedic hymn, but there are striking similarities between Schelling’s cosmogonical concepts and Vedic early cosmological thinking that deserve our close attention. In the second section I first elaborate on ancient Indian teaching on the breath (prana) and then approach the philosophy of Luce Irigaray as presented in her later works and relate it to Schelling’s and Vedic cosmogonical questions. It is important to acknowledge a link in Irigaray’s philosophy to Indian thought (such as in her Between East and West). By analyzing Irigaray’s philosophy of cosmical/natural breath/ing I explore her recently theorized plane of gestures as an intermediate space between microcosmos and macrocosmos. In this endeavour I plea for a new philosophy of the spirit, evolving from the naturalistically understood phenomenon of breath.

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Chapter 1: Consideration of Definition as the Place of the Explicability of the Concept and the Return to the Ground of Definition

Martin Heidegger Indiana University Press ePub

“Logic” answers the question: what is meant by concept? There is no “logic” in the sense that one speaks of it simply as “logic.” “Logic” is an outgrowth of Hellenistic scholasticism, which adapted the philosophical research of the past in a scholastic manner. Neither Plato nor Aristotle knew of “logic.” Logic, as it prevailed in the Middle Ages, may be defined as a matter of concepts and rules, scholastically compiled. “Logical problems” emerge from the horizon of a scholastic imparting of issues; its interest lies not in a confrontation with things, but rather with the imparting of definite technical possibilities.

In this logic, one speaks of definition as the means by which the concept undergoes determination. We will, therefore, be able to see, in the consideration of definition, what one properly means by concept and conceptuality. We wish to keep to the Kantian Logic in order to see what is said about definition in the context of actual research, that is, in the only one since Aristotle. Kant is the only one who lets logic become vital. This logic operates in its entirely traditional form afterward in the Hegelian dialectic, which in a completely un-creative way merely adapts traditional logical materials in definite respects.

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1. Critical Historiography: Politics, Philosophy & Problematization

Colin Koopman Indiana University Press ePub

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Critical Historiography

Politics, Philosophy & Problematization

The History of the Present as Philosophical and Political

Genealogy articulates, or makes sayable and visible, that is conceptually available, the problematizations of our present. Genealogy thus involves the articulation of that which comprises a singular problematization out of a multiplicity of otherwise disentangled elements. This project in articulation facilitates a better understanding of those conditions of possibility that constrain and enable us today, right now, in our present. Genealogies are, in every prominent instance, addressed to today despite ostensibly being histories about the past. The present, or the difference that today makes with respect to who we are, is a key organizing idea for genealogy in the work of all genealogists. As such, genealogies function as critical histories of the present. Genealogies start with the present in order to trace the conditions of the emergence of the present in which we are present.

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Chapter One. Klein’s and Husserl’s Investigations of the Origination of Mathematical Physics

Burt C. Hopkins Indiana University Press ePub

Some seventy years have passed since the first publication of two fragmentary texts on history and phenomenology that Husserl wrote in his last years,1 texts that unmistakably link the meaning of both the crowning achievement of the Enlightenment (the new science of mathematical physics) and that of his own life’s work (the rigorous science of transcendental phenomenology) to the problem of their historical origination. It is striking that in the years following the original publication of these works and their republication in 1954 in Walter Biemel’s Husserliana edition of the Crisis, commentary on them has, with one significant exception, passed over what Husserl articulated as the specifically phenomenological nature of the problem of history. It has been ignored in favor of mostly critical discussions of Husserl’s putative attempt to accommodate his earlier “idealistic” formulations of transcendental phenomenology to the so-called “problem of history.”

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