Find counter arguments by entering NameVs… or …VsName.
The author or concept searched is found in the following 12 entries.
| Disputed term/author/ism | Author |
Entry |
Reference |
|---|---|---|---|
| Aesthetics | Vischer | Pfotenhauer IV 100 Ästhetik/Vischer/NietzscheVsVischer/Pfotenhauer: Friedrich Theodor Vischer, who at an early stage had provoked Nietzsche's disgust as a "renowned aesthete from the Hegelian school of reason"(1) had already made his mark with the relevant publication "Über das Erhabene und Komische", 1837(2). It was about how the initially unaesthetic, the ugly, could be absorbed in the medium of art. Vischer considered "the interest of the senses" as a challenge to aesthetics(2), the disharmony in the "quarrel of indignant forces", the acridness of tragic discord (ibid. p. 69), but also the isolated, the "substance-like atoms" that are present to us in their "massiveness" as an experience of nature (ibid. p. 64). The question was how these elements, which endanger the aesthetic harmony, could be overcome. Solution/Vischer: the key to the solution of the problem lies in Kant's definition of the sublime. The sublime proves "a capacity of the mind that surpasses every measure of the senses." (ibid. p. 71; on Kant's criticism of the power of judgement §25ff, p. 333ff, especially p. 336). >Sublime. Sublime/Vischer: what appears to our sensual imagination to be excessive and monstrous, awakens in us the feeling of a supernatural capacity. The finite in its form, incommensurable to the senses, need not offend our aesthetic sensibility, but can awaken in us the idea of the infinite ex negativo. Ugliness becomes a mere occasion. Beauty/Vischer: beauty produces turbulences, "fermentations" (ibid. p. 69) from within itself in order to be able to lift itself to a higher level because of its own opposition. Sublime/Vischer: the sublime thus becomes a necessary and essential component of the idea of beauty. It proves its increasing ability and superiority. NietzscheVsVischer/Pfotenhauer: Nietzsche could not embrace this belief in referencing and transcending. 1. F. Nietzsche Unzeitgemäße Betrachtungen, 2, KGW III, 1, S. 167. 2. F. Th. Vischer, Über das Erhabene und Komische und andere Texte zur Ästhetik, (Ed.) Willi Oelmüller, Frankfurt/M. S. 71. |
Vischer I Friedrich Theodor Vischer Über das Erhabene und Komische und andere Texte zur Ästhetik Frankfurt/M. 1967 Pfot I Helmut Pfotenhauer Die Kunst als Physiologie. Nietzsches ästhetische Theorie und literarische Produktion. Stuttgart 1985 |
| Art | Lévi-Strauss | I 36 Art/Lévi-Strauss: the artist has something of the scholar and the hobbyist at the same time. One creates events through structures, the other structures through events. Works of art: are mostly miniature models of their sublime themes. I 38 The strength of this model lies in the fact that it compensates for the renunciation of sensual dimensions by gaining intellectual dimensions. >Bricolage/Lévi-Strauss, >Event/Lévi-Strauss. |
LevSt I Claude Lévi-Strauss La pensée sauvage, Paris 1962 German Edition: Das Wilde Denken Frankfurt/M. 1973 LevSt II C. Levi-Strauss The Savage Mind (The Nature of Human Society Series) Chicago 1966 |
| Beauty | Gadamer | I 481 Beauty/Gadamer: Philosophy: The concept of the beautiful, which in the eighteenth century had to share the central position within the aesthetic problem with that of the sublime and which was to be completely eliminated in the course of the nineteenth century by the aesthetic criticism of classicism, was, as is well known, once a universal metaphysical concept and had a function within metaphysics, i.e. the general doctrine of being, that was by no means limited to the aesthetic in the narrower sense. >Metaphysics, >Aesthetics, >Being. Hermeneutics/Gadamer: It will be shown that this old concept of beauty can also serve a comprehensive hermeneutics, as it has grown for us from the criticism of the methodologism of the intellectual world. >Hermeneutics. Etymology: The Greek word for the German "schön" is kalon. Admittedly, there are no complete equivalents in German, even if we use the mediating pulchrum. But Greek thought has exercised a certain determination on the history of meaning of the German word, so that essential moments of meaning are common to both words. With the addition "beautiful" we distinguish from what we call technology, i.e. from "mechanical" arts that produce useful things. It is similar with word combinations such as: beautiful morality, beautiful literature, beautifully intellectual/belletristic (German: "schöngeistig") and so on. In all these uses, the word is in a similar contrast to the Greek kalon to the term chresimon. Everything that does not belong to the necessities of life, but the how of life that concerns eu zen, i.e. everything that the Greeks understood by Paideia, is called kalon. The beautiful things are those whose value for themselves is obvious. One cannot ask about the purpose they serve. I 483 Nature/Beauty/Gadamer: As one can see, such a determination of beauty is a universal ontological one. Nature and art do not form any kind of contrast here, which of course means that the primacy of nature is undisputed, especially with regard to beauty. Art may perceive within the "gestalt" whole of the natural order recessed possibilities of artistic design and in this way perfect the beautiful nature of the order of being. But that does not mean at all that "beauty" is primarily to be found in art. As long as the order of being is understood as being divine itself or as God's creation - and the latter is valid up to the 18th century - also the exceptional case of art can only be understood within the horizon of this order of being. (...) it is only with the 19th century that the aesthetic problem (...) is transferred to the standpoint of art (...). (...) this [is] based on a metaphysical process (...). Such a transfer to the standpoint of art ontologically presupposes a shapelessly conceived mass of being or a mass of being governed by mechanical laws. The human artistic spirit, which forms useful things from mechanical construction, will ultimately understand all that is beautiful from the work of its own spirit. I 484 Order/Measurement/Rationality/Aesthetics/KantVsSubjectivism: As unsatisfactory as the development towards subjectivism initiated by Kant seemed to us in the newer aesthetic, Kant has convincingly demonstrated the untenability of aesthetic rationalism. >Aesthetics/Kant. GadamerVsKant: It is just not right to base the metaphysics of beauty solely on the ontology of measure and the teleological order of being, on which the classical appearance of rationalist rule aesthetics ultimately refers to. The metaphysics of the beautiful does not actually coincide with such an application of aesthetic rationalism. Rather, the decline to Plato reveals a quite different side to the phenomenon of the beautiful, and it is this side that interests us in our hermeneutical questioning. >Beauty/Plato. |
Gadamer I Hans-Georg Gadamer Wahrheit und Methode. Grundzüge einer philosophischen Hermeneutik 7. durchgesehene Auflage Tübingen 1960/2010 Gadamer II H. G. Gadamer The Relevance of the Beautiful, London 1986 German Edition: Die Aktualität des Schönen: Kunst als Spiel, Symbol und Fest Stuttgart 1977 |
| Ideology | Zizek | Gaus I 15 Ideology/Zizek/Freeden: Slavoj Zizek (1989(1); 1994(2)), drawing on Lacanian psychoanalytical theory, similarly regards ideology as an unconscious fantasmic illusion that papers over the ‘real’ that cannot be fathomed or represented. >Ideology/Freeden. 1. Zizek, S. 1989. (1989) The Sublime Object of Ideology. London: Verso. 2. Zizek, S. 1994. (1994) ‘The spectre of ideology’. In S. Z ∨ iz ∨ ek, ed., Mapping Ideology. London: Verso. Freeden, M. 2004. „Ideology, Political Theory and Political Philosophy“. In: Gaus, Gerald F. 2004. Handbook of Political Theory. SAGE Publications. |
Gaus I Gerald F. Gaus Chandran Kukathas Handbook of Political Theory London 2004 |
| Internet | Benkler | Benkler I 131 Internet/World Wide Web/Websites/Benkler: The basic intuition and popular belief that the Internet will bring greater freedom and global equity has been around since the early 1990s. It has been the technophile’s basic belief, just as the horrors of cyberporn, cybercrime, or cyberterrorism have been the standard gut-wrenching fears of the technophobe. The technophilic response is reminiscent of claims made in the past for electricity, for radio, or for telegraph, expressing what James Carey described as “the mythos of the electrical sublime.” I 216 The World Wide Web is [one] major platform for tools that individuals use to communicate in the networked public sphere. It enables a wide range of applications, from basic static Web pages, to, more recently, blogs and various social-software–mediated platforms for large-scale conversations of the type (...) like Slashdot. Static Web pages are the individual’s basic broadcast” medium. They allow any individual or organization to present basic texts, sounds, and images pertaining to their position. They allow small NGOs to have a worldwide presence and visibility. They allow individuals to offer thoughts and commentaries. They allow the creation of a vast, searchable database of information, observations, and opinions, available at low cost for anyone, both to read and write into. >Public Sphere/Benkler, >Internet/Lessig, >Internet/Mozorov, >Internet/Zittrain. Benkler I 370 Internet/Communication/Benkler: As a technical and organizational matter, the Internet allows for a radically more diverse suite of communications models than any of the twentieth century systems permitted. It allows for textual, aural, and visual communications. It permits spatial and temporal asynchronicity, as in the case of email or Web pages, but also enables temporal synchronicity—as in the case of IM, online game environments, or Voice over Internet Protocol (VoIP). It can even be used for subchannel communications within a spatially synchronous context, such as in a meeting where people pass electronic notes to each other by e-mail or IM. Because it is still highly textual, it requires more direct attention than radio, but like print, it is highly multiplexable—both between uses of the Internet and other media, and among Internet uses themselves. |
Benkler I Yochai Benkler The Wealth of Networks: How Social Production Transforms Markets and Freedom New Haven 2007 |
| Judgments | Kant | Brandom I 516 Judgement/Kant: is the basic unit of consciousness. >Consciousness/Kant. --- Strawson V 64 Judgment/Kant: a valid judgment is independet from consciousness states - Strawson: then probably no experience without concepts - the deepest principle. - >Categories: unity of consciousness. Strawson V 63 Judgement/Kant: the same as to let fall objects under concepts. --- Bubner I 96 Judgment/Kant/Aristotle/Bubner: judgements are not like signs in direct relation to a particular world-givenness, but they represent something, or characterize something as something. They design a certain point of view on the world, which can be distinguished from other views. The judgment asserts that things behave as it is represented by the connection of two sentence elements. Cf. >Predication, >Statement, >Representation/Kant. But in this way, only separate things can be summarized! The unity thus arises from a specially accomplished connection. It is produced in the judgment and is therefore not a givenness of the world. This also explains the possibility of the falsehood of a sentence which is actually properly formed. Bubner I 100 Definition judgment/Kant/Bubner: is then called the particular idea, the content of which is the determinable relation of other representations, which in turn have a content which does not emerge from the formal connection alone. >Ideas/Kant. Bubner I 101 Judgment is, therefore, the mediate knowledge of an object, the representation of a representation of it. If, on the other hand, the content continually emerges from new representations, there would be a regress in judging. Solution: the relation of representations must itself become the object of an idea. Synthesis: is now the fact that this relationship can be specified, namely, that in the establishment of the relationship something own comes to consciousness, namely, the unity of the connected representations as such. That is the peculiar content of the judgment. Gadamer I 38 Urteilskraft/judgement/Kant/Gadamer: (...) where this term, as in Pietism or in the philosophy of the Scots (>Reid), means a polemical turn against metaphysics, it still remains in the line of its original critical function. In contrast, Kant's inclusion of this term is accentuated quite differently in the "Critique of Judgment"(1). Kant/Gadamer: The basic moral meaning of this term no longer has a systematic place with him. KantVsEmotivism/KantVsSensus communis: As is well known, he designed his moral philosophy almost in opposition to the doctrine of "moral feeling" developed in English philosophy. Thus the concept of sensus communis has been completely eliminated from moral philosophy by him. What appears with the unconditionality of a moral imperative cannot be based on a feeling, even if by this we do not mean the detail of feeling but the commonality of moral feeling. For the character of the imperative, which is suitable for morality, fundamentally excludes comparative reflection on others. The unconditionality of the moral commandment certainly does not mean that the moral consciousness should be rigid in judging others. Rather, it is morally imperative to abstract from the subjective private conditions of one's own judgement and to put oneself in the position of the other. >Morals/Kant. Gadamer I 39 Thus, for Kant, all that remains of the scope of what one might call sensual judgement is the aesthetic judgement of taste. Here one can speak of a real public spirit. As doubtful as it may be whether one may speak of knowledge in aesthetic taste, and so certainly not judge by concepts in aesthetic judgment it is clear that aesthetic taste is meant to be the imposition of a general mood, even if it is sensual and not conceptual. The true public spirit, then, says Kant, is taste. >Taste/ Kant. Gadamer I 44 It is (...) by no means the case that the power of judgement is productive only in the area of nature and art as a judgement of the beautiful and sublime, indeed one will not even say with Kant(2) that a productivity of judgment must be recognised there. Rather, the beauty in nature and art is to be supplemented by the whole vast sea of beauty which is spread out in the moral reality of man. Gadamer I 45 It is always obviously not only a matter of logical but also aesthetic judgement. The individual case in which the power of judgement is involved is never a mere case; it is not limited to being the particularity of a general law or concept. Rather, it is always an "individual case", and, typically, we say: a special case, a special case because it is not covered by the rule. Gadamer I 46 Humanities/aesthetics/ethics/Kant/Gadamer: If one now looks at the role Kant's critique of judgement plays within the history of the humanities, one will have to say that his transcendental-philosophical foundation of aesthetics was momentous on both sides and represents a turning point. It means the breaking off of a tradition, but at the same time the introduction of a new development. It restricted the concept of taste to the field in which it could claim independent and autonomous validity as a principle of its own power of judgement - and, conversely, thus restricted the concept of knowledge to the theoretical and practical use of reason. The transcendental intention that guided him found fulfillment in the limited phenomenon of judging the beautiful (and sublime) and referred the more general experiential concept of taste and the activity of aesthetic judgement in the field of law and custom from the center of philosophy. >Aesthetics/Kant. 1. Kritik der Urteilskraft, S 40. 2. Ebenda, S. VII. |
I. Kant I Günter Schulte Kant Einführung (Campus) Frankfurt 1994 Externe Quellen. ZEIT-Artikel 11/02 (Ludger Heidbrink über Rawls) Volker Gerhard "Die Frucht der Freiheit" Plädoyer für die Stammzellforschung ZEIT 27.11.03 Bra I R. Brandom Making it exlicit. Reasoning, Representing, and Discursive Commitment, Cambridge/MA 1994 German Edition: Expressive Vernunft Frankfurt 2000 Bra II R. Brandom Articulating reasons. An Introduction to Inferentialism, Cambridge/MA 2001 German Edition: Begründen und Begreifen Frankfurt 2001 Strawson I Peter F. Strawson Individuals: An Essay in Descriptive Metaphysics. London 1959 German Edition: Einzelding und logisches Subjekt Stuttgart 1972 Strawson II Peter F. Strawson "Truth", Proceedings of the Aristotelian Society, Suppl. Vol XXIV, 1950 - dt. P. F. Strawson, "Wahrheit", In Wahrheitstheorien, Gunnar Skirbekk Frankfurt/M. 1977 Strawson III Peter F. Strawson "On Understanding the Structure of One’s Language" In Truth and Meaning, G. Evans/J. McDowell Oxford 1976 Strawson IV Peter F. Strawson Analysis and Metaphysics. An Introduction to Philosophy, Oxford 1992 German Edition: Analyse und Metaphysik München 1994 Strawson V P.F. Strawson The Bounds of Sense: An Essay on Kant’s Critique of Pure Reason. London 1966 German Edition: Die Grenzen des Sinns Frankfurt 1981 Strawson VI Peter F Strawson Grammar and Philosophy in: Proceedings of the Aristotelian Society, Vol 70, 1969/70 pp. 1-20 In Linguistik und Philosophie, G. Grewendorf/G. Meggle Frankfurt/M. 1974/1995 Strawson VII Peter F Strawson "On Referring", in: Mind 59 (1950) In Eigennamen, Ursula Wolf Frankfurt/M. 1993 Bu I R. Bubner Antike Themen und ihre moderne Verwandlung Frankfurt 1992 Gadamer I Hans-Georg Gadamer Wahrheit und Methode. Grundzüge einer philosophischen Hermeneutik 7. durchgesehene Auflage Tübingen 1960/2010 Gadamer II H. G. Gadamer The Relevance of the Beautiful, London 1986 German Edition: Die Aktualität des Schönen: Kunst als Spiel, Symbol und Fest Stuttgart 1977 |
| Representation | Lyotard | Seel III 160f Sublime/Representation/Lyotard: "Representation of the unrepresentable". Seel: what actually follows from it? It follows that much remains unrepresented in every representation but it is by no means impossible to accurately identify and characterize a flower. The real, which is recognizable, is the same real, which cannot be recognized exhaustively. >Inference, >Conclusion, >Description levels, >Levels/Order, cf. The logical flaw of >the "overarching general". Def Reality/Seel: the real is the "what about" (German: worüber) of accurate representations - which nevertheless often proves to be unrepresentable. The unrepresentable is nothing outside of the representable. It is itself a relationship of the ability to represent. >Reality. |
Lyo I J. F. Lyotard Dérive à partir de Marx et Freud Lyotard II J.F. Lyotard Das postmoderne Wissen. Ein Bericht. Wien 1993 Seel I M. Seel Die Kunst der Entzweiung Frankfurt 1997 Seel II M. Seel Ästhetik des Erscheinens München 2000 Seel III M. Seel Vom Handwerk der Philosophie München 2001 |
| Rules | Smith | Otteson I 26 Rules/Adam Smith/Otteson: "The rules of justice may be compared to the rules of grammar; the rules of the other virtues, to the rules which critics lay down for the attainment of what is sublime and elegant in composition. The one, are precise, accurate, and indispensable. The other, are loose, vague, and indeterminate, and present us rather With a general idea of the perfection we ought to aim at, than afford us any certain and infallible directions for acquiring it" (TMS(1): 175-6). Otteson: we can now specify the particular elements of Smith's model for understanding the human social institution of morality (…). It has six elements: motivating desire, market, competition, rules developed, resulting "spontaneous order," and objectivity. Otteson: Here is how I believe Smith deploys and understands these Six elements. 1. Motivating desire: whe "desire for mutual sympathy of sentiments," which Smith believes all human beings have by nature. 2. Market: what gets exchanged is our personal sentiments and moral judgments. 3. Competition: Because we all want mutual sympathy of sentiments but we cannot all sympathize with everyone's sentiments, mutual sympathy becomes a sought-after scarce resource. 4. Rules developed: standards of moral judgment and rules determining what Smith calls "propriety" and "merit" - or what we might call virtue and vice, good behavior and bad behavior, and so on. Some of these rules are relatively fixed, like the rules of justice, whereas others, like beneficence, are more variable. 5. Resulting "spontaneous" order: commonly shared standards of morality, moral judgment, manners, and etiquette. 6. Objectivity: the judgment of the impartial spectator, which is constructed inductively on the basis of people's lived experience with others. 1. Smith, Adam (1982) [1759]. The Theory of Moral Sentiments. D. D. Raphael and A. L. Macfie, eds. Liberty Fund. |
EconSmith I Adam Smith The Theory of Moral Sentiments London 2010 EconSmithV I Vernon L. Smith Rationality in Economics: Constructivist and Ecological Forms Cambridge 2009 Otteson I James R. Otteson The Essential Adam Smith Vancouver: Fraser Institute. 2018 |
| Sense | Spengler | Brocker I 126 Sense/History/Spengler: Spengler's "Philosophy of Politics" is characterized by the consistent denial of a last real meaning of historical - and thus also political - events: "Life has no 'goal'. Humanity has no 'goal'. The existence of the world, in which we spin a small episode on our little star, is something much too sublime for wretchedness like 'the happiness of the most' to be the goal and purpose. In futility lies the greatness of the spectacle"(1). (SpenglerVsUtilitarianism). >Utilitarianism, >Purposes, >The Good, >Politics/Spengler. 1. Oswald Spengler, Oswald, Preußentum und Sozialismus, München 1920 S. 80 Hans-Christof Klaus, Oswald Spengler, Der Untergang des Abendlandes (1918/1922) in: Manfred Brocker (Hg.) Geschichte des politischen Denkens. Das 20. Jahrhundert. Frankfurt/M. 2018. |
Spengler I Oswald Spengler Politische Schriften München 1932 Brocker I Manfred Brocker Geschichte des politischen Denkens. Das 20. Jahrhundert Frankfurt/M. 2018 |
| Space | Flusser | I 121 Room/Picture/Flusser: Relations in the picture: relation of the type "top"/"bottom" are absolute relations, they also mean "sublime" and "correct". If you relativize them and say "above" and "to the right of", the information contained in the image is lost. The sun in Fig. I 114 is not above the dog, but at the top of the picture! And since it is there, it is "higher", "more sublime", "more glorious", etc. than the dog. Sun and dog stand in an absolute relationship, preformed by the picture, they are each in their "right place". The circling time arranges the elements in the picture "justly", "correctly", i.e. in sublime and infamous, correct and awkwardly ruling and subjugated places of the picture. In the picture H O H, the O occupies a central, dominant position. This is no longer noticeable in the equation 2H+O=H2O. >Images, >Coding. I 217 Space/Flusser: Spatial experience: The image of the experience of time must be spatial. For techno-imagination it is impossible to imagine time without space and vice versa. >Techno-image/Flusser, >Terminology/Flusser. I 218 An object is closer the more it touches me. This scale does not have to be less accurate than the conventional linear scale. >Perspective. I 219 However, there must be new ways of measuring that are already indicated. e.g. the so called "proxemics": since all scales start with me, they cannot be infinite, they have to enter all "notches" from "here" to "future". >Measurements, >Future, >Time. I 220 Since all standards apply only to my "interest in the world ", they can no longer separate space and time. They cannot be "four-dimensional", because this is a conceptual abstraction of images. >Interest, >Society, >Community. I can transcend the world's limitations regarding "here now" by involving other people. It is not space travel and nuclear research that broaden the world of technology imagined, but rather commitment to others and the expansion of interests. >Image/Flusser. I 221 When space becomes measurable through interest, it becomes "ethical" again, as in the magical level of consciousness. Proximity becomes "sublime", the fly in my vicinity is more annoying than Chinese-Russian border disputes. But: the realization of the technical image world (techno image, >Image/Flusser)) view is the end of humanism and appalling: In such a context, the phrase "love thy neighbour" means closeness and not closeness to people. >Humanism. |
Fl I V. Flusser Kommunikologie Mannheim 1996 |
| Terminology | Kant | I 33 Supersensible/Supernatural/Kant: E.g. the moral law. I 38 The Unconditional/Kant: even unconditional condition ("Condition totality"). The system of all possibilities. Justification of a sentence by subsumption of something slightly below rules. I 39 1. The unconditioned of the categorical condition unit of presentation relation belongs to the representational subject. 2. The unconditioned of the hypothetical condition unit of presentation relation relates to the objects of perception. 3. The unconditioned of the disjunctive synthesis applies to objects of thought. I 41 Soul/Kant: the soul idea belongs to the idea of death. With it, the ego distances itself from its body - wrong: one cannot conclude from the I to the soul. - The logically underlying (subject) is made into a being-like (ontologically) underlying (substance). I 42 Pure apperception/Kant: actually comes only to God. - Direct, intellectual intuition. - Intelligible objects (for example, "I") - through mere apperception - human: in actions and internal determinations, which the human does not perceive through the senses. I 98 Apperception/KantVsHume: unity of apperception: I am making all ideas aware as my ideas. - So I stay in the unity of consciousness which can accompany all my ideas. - In addition, I have to keep in mind, how I add an idea to the other! Otherwise I will scatter myself. I 129/130 The Sublime/Kant: the sublime is moral beauty - it resembles moral obligation, that it initially inhibits the life forces and accumulates, in order to let them pour even stronger in a kind of emotion and to lead to moral action. - But I should exceed the nature morally, so it is about my superiority to nature. - Sublime/Burke: "in the sublime we encounter the harbingers of this king of the horrors of death". --- Adorno XII 177 Pure/Kant/Adorno: 1. all that is pure in the subject, is that which is thought of without admixture of empirical, without admixture of a sensual. 2. The pure will is that which is pure in the sense of the principle of reason, without getting dependent on any being which is itself not rationally understandingly. --- Adorno XIII 66 Constitution/Idealism/Kant/Adorno: the concept of constitution (...) is characterized in Kant by the fact that this mind or consciousness is not conceived as a part of the world, as a piece of existence, like every other existence. They should differ as a constituent from everything else. |
I. Kant I Günter Schulte Kant Einführung (Campus) Frankfurt 1994 Externe Quellen. ZEIT-Artikel 11/02 (Ludger Heidbrink über Rawls) Volker Gerhard "Die Frucht der Freiheit" Plädoyer für die Stammzellforschung ZEIT 27.11.03 A I Th. W. Adorno Max Horkheimer Dialektik der Aufklärung Frankfurt 1978 A II Theodor W. Adorno Negative Dialektik Frankfurt/M. 2000 A III Theodor W. Adorno Ästhetische Theorie Frankfurt/M. 1973 A IV Theodor W. Adorno Minima Moralia Frankfurt/M. 2003 A V Theodor W. Adorno Philosophie der neuen Musik Frankfurt/M. 1995 A VI Theodor W. Adorno Gesammelte Schriften, Band 5: Zur Metakritik der Erkenntnistheorie. Drei Studien zu Hegel Frankfurt/M. 1071 A VII Theodor W. Adorno Noten zur Literatur (I - IV) Frankfurt/M. 2002 A VIII Theodor W. Adorno Gesammelte Schriften in 20 Bänden: Band 2: Kierkegaard. Konstruktion des Ästhetischen Frankfurt/M. 2003 A IX Theodor W. Adorno Gesammelte Schriften in 20 Bänden: Band 8: Soziologische Schriften I Frankfurt/M. 2003 A XI Theodor W. Adorno Über Walter Benjamin Frankfurt/M. 1990 A XII Theodor W. Adorno Philosophische Terminologie Bd. 1 Frankfurt/M. 1973 A XIII Theodor W. Adorno Philosophische Terminologie Bd. 2 Frankfurt/M. 1974 |
| Texts | Flusser | I 105 Texts/Flusser: Thesis: Almost everyone can "write". Texts are getting "cheaper" all the time and less valuable. The world of texts is no longer characteristic of our codified world. Although it is much denser than ever. The level of consciousness that these codes correspond to has not yet been reached. That is why they are so extraordinarily dangerous: they program us without being seen through and threaten us as opaque walls. I 124ff Texts/Flusser: The Qualitative Second Jump (Fig. I 107) "Alienation 2". The text tells "everything in an order". Fig.: The stick figures emerge out of the frame, arranged one after the other: sun, male, male, dog. All separate. The symbols of the descriptive text have nothing in common with the symbols of the described text. The orthographic rules are much more complicated. >Symbols, >Description levels. I 125 The jump out of the picture is a strange gesture: the jump is not performed with the legs, but with the hands, like how one ruffles up a sweater. Not the theoretically infinite number of lines of the surface, but the significant lines of the elements. I 127 At first glance, it is evident that linear codes can transmit far less information than two-dimensional codes of the surface. Many pages of text are necessary to describe a very simple picture. The importance of the "sublime" is lost. >Sublime, >Gärdenfors. I 128 Imagination/Descartes/Flusser: Descartes did not have less, but more imagination than a drawer, so he had to translate the two-dimensional geometry into equations. >Equations. Simply put: all texts mean pictures and without pictures there are no texts. I 133 Books/Flusser: Wittgenstein shows that they are either tautological, meaningless, or contradictory. I 134 ... and that the apparent meaning of texts is based on "grammatical errors", i. e. on incorrect manipulation of the codes. >Code/Flusser. I 158 f Texts/Picture/Flusser: Relationship between picture and text: Diachronic: Texts in function of pictures: e.g. Romanesque churches: conceptual thinking put at the service of magic. >Magical thinking. If, on the other hand, images are used in function of texts (e.g. in fibulas), then magical thinking has been put into the service of historicization (of literacy). In the cloister one should learn to imagine something in reference to the biblical texts, in the fibula to describe pictures in terms. I 161 Synchronic: viewed synchronously, the question is posed differently: images have been currently displaced from the center of the codified world. Picture books are either too expensive or too cheap to play a similar role to the cloisters. In our world, a walk through a nocturnal city street is more imaginative than a walk through a picture gallery. I 164 Text/Technical Image: relation text/technical image: the belief that observation is a "meeting" of the observer with the observed has long been shaken. >Observation, >Perception. |
Fl I V. Flusser Kommunikologie Mannheim 1996 |
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| Disputed term/author/ism | Author Vs Author |
Entry |
Reference |
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| Habermas, J. | Verschiedene Vs Habermas, J. | Rorty II 172 LyotardVsHabermas/Rorty: he only knows a beautiful, but no sublime policy. RortyVsLyotard: he is wrong. Politics is about compromises. These can be beautiful, but not sublime. |
Rorty I Richard Rorty Philosophy and the Mirror of Nature, Princeton/NJ 1979 German Edition: Der Spiegel der Natur Frankfurt 1997 Rorty II Richard Rorty Philosophie & die Zukunft Frankfurt 2000 Rorty II (b) Richard Rorty "Habermas, Derrida and the Functions of Philosophy", in: R. Rorty, Truth and Progress. Philosophical Papers III, Cambridge/MA 1998 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (c) Richard Rorty Analytic and Conversational Philosophy Conference fee "Philosophy and the other hgumanities", Stanford Humanities Center 1998 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (d) Richard Rorty Justice as a Larger Loyalty, in: Ronald Bontekoe/Marietta Stepanians (eds.) Justice and Democracy. Cross-cultural Perspectives, University of Hawaii 1997 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (e) Richard Rorty Spinoza, Pragmatismus und die Liebe zur Weisheit, Revised Spinoza Lecture April 1997, University of Amsterdam In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (f) Richard Rorty "Sein, das verstanden werden kann, ist Sprache", keynote lecture for Gadamer’ s 100th birthday, University of Heidelberg In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty II (g) Richard Rorty "Wild Orchids and Trotzky", in: Wild Orchids and Trotzky: Messages form American Universities ed. Mark Edmundson, New York 1993 In Philosophie & die Zukunft, Frankfurt/M. 2000 Rorty III Richard Rorty Contingency, Irony, and solidarity, Chambridge/MA 1989 German Edition: Kontingenz, Ironie und Solidarität Frankfurt 1992 Rorty IV (a) Richard Rorty "is Philosophy a Natural Kind?", in: R. Rorty, Objectivity, Relativism, and Truth. Philosophical Papers Vol. I, Cambridge/Ma 1991, pp. 46-62 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (b) Richard Rorty "Non-Reductive Physicalism" in: R. Rorty, Objectivity, Relativism, and Truth. Philosophical Papers Vol. I, Cambridge/Ma 1991, pp. 113-125 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (c) Richard Rorty "Heidegger, Kundera and Dickens" in: R. Rorty, Essays on Heidegger and Others. Philosophical Papers Vol. 2, Cambridge/MA 1991, pp. 66-82 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty IV (d) Richard Rorty "Deconstruction and Circumvention" in: R. Rorty, Essays on Heidegger and Others. Philosophical Papers Vol. 2, Cambridge/MA 1991, pp. 85-106 In Eine Kultur ohne Zentrum, Stuttgart 1993 Rorty V (a) R. Rorty "Solidarity of Objectivity", Howison Lecture, University of California, Berkeley, January 1983 In Solidarität oder Objektivität?, Stuttgart 1998 Rorty V (b) Richard Rorty "Freud and Moral Reflection", Edith Weigert Lecture, Forum on Psychiatry and the Humanities, Washington School of Psychiatry, Oct. 19th 1984 In Solidarität oder Objektivität?, Stuttgart 1988 Rorty V (c) Richard Rorty The Priority of Democracy to Philosophy, in: John P. Reeder & Gene Outka (eds.), Prospects for a Common Morality. Princeton University Press. pp. 254-278 (1992) In Solidarität oder Objektivität?, Stuttgart 1988 Rorty VI Richard Rorty Truth and Progress, Cambridge/MA 1998 German Edition: Wahrheit und Fortschritt Frankfurt 2000 |
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