By Darren Sheppard
This can be the 1st booklet to think about the expanding value of Jean-Luc Nancy's paintings, which has encouraged key thinkers comparable to Jacques Derrida. All his significant works were translated into English, but earlier little has been made on hand on his position in modern philosophy.By exhibiting how he situates his paintings in a modern context - the cave in of communism, the Gulf battle, and the previous Yugoslavia - this striking assortment unearths how Nancy's engagement with Hegel, Marx, Nietzsche, Heidegger and Derrida makes him one of many key modern continental philosophers.Providing new views at the problems with feel, paintings and group, those essays make it most unlikely to technique philosophy regardless of the paintings Jean-Luc Nancy.
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Additional resources for On Jean-Luc Nancy: The Sense of Philosophy (Warwick Studies in European Philosophy)
Thus technology is the very mark of existence in so far as it proceeds from nothing, in so far as it is open to sense. This is why the multiplication of images and technologies of reproduction— ‘eco-technics’ (which at once combines work and trade with technological development)—have globalized the question of an existence exposed to sense, and opened the connection of bodies and their ‘appearing-together’ to the world. 16 We shall have to think this world, think it as our own. If the cosmos and the mundus are finished, is there any other sense to [du] the world, even though it still remains to be thought?
When you introduce yourself and give your name, it does not mean anything…. It does not take place because it is first of all the presentation of a place: that of your presence and of your naming. 1 This quotation is taken from L’oubli de la philosophie, a small book published in 1986 which seems to me to open the way for thinking to come; a text which, more than any other, notes the dereliction and the end of an epoch (our fin de siècle) in order to engage positively and joyously in what, for us, is now possible as a chance.
Indecisiveness only deceives itself over this: that it makes decisions and stays decided over these decisions. The possibilities from which the undecided man does not choose, pass him by like pictures from another life in whose contemplation he can immerse himself because he believes that he cannot be corrupted by mere contemplation of them; but he is corrupted for the very reason that he has made life into pictures and imagines himself as their unconcerned onlooker. Melancholy is the regret of the undecided man who has made his decision against deciding between Either and Or.
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