Heidegger responded to Darwin's displacement of the Created Universe by seeking value in a new materiality. His 1936 lecture The Origin of the Work of Art spelt out the need to get away from an Aristotelian concept of matter perpetuated by Aquinas and frame an approach more appropriate to a post-Darwinian age. The argument is not that Heidegger was a Darwinist or an evolutionist. It is that he responded to what Dewey called ‘the greatest dissolvent in contemporary thought of old (...) questions’. (shrink)

Introduces key Russian thinkers prior to the 1917 revolution, offering insight into regional philosophical belief systems about happiness, society, and morality that challenges popular conceptions.

Beautifully packaged reissue of the vividly lyrical biography of Nietzsche that John Banville called 'a major intellectual event' In 1888, philosopher Friedrich Nietzsche moved to Turin. This would be the year in which he wrote three of his greatest works: Twilight of the Idols, The Antichrist, and Ecce Homo; it would also be his last year of writing. He suffered a debilitating nervous breakdown in the first days of the following year. In this probing, elegant biography of that pivotal year, (...) Lesley Chamberlain undoes popular clichés and misconceptions about Nietzsche by offering a deeply complex approach to his character and work. Focusing as much on Nietzsche's daily habits, anxieties and insecurities as on the development of his philosophy, Nietzsche in Turin offers a uniquely lively portrait of the great thinker, and of the furiously productive days that preceded his decline. (shrink)

A personal glimpse into the life of one of the most influential twentieth-century philosophers covers his involvement with the existentialist movement and false accusations associating him with Hitler and Nazism.

Although they have a religious origin, the terms quietist and quietism have generally been used in the anglophone world in the context created by the French Revolution, which made them expressions of political abuse. Examination of classic instances of their use shows that in fact they were terms of psychological abuse, signs that men and women of political commitment could not understand, let alone accept, others who were not committed to one side or other in the revolutionary struggle. This paper (...) takes issue with the egregious simplicity of that that attitude, while exploring aspects of the Idealist tradition in German philosophy which, also emerging from the challenge of the French Revolution, found positive terms and complex human explanations for behaviour that held back from definite political commitment. It concludes by suggesting the terms quietist and quietism have become redundant in a world that has moved on from a crude clash of revolution versus reaction. (shrink)

This guest column marks the tenth anniversary of the death of Jacques Derrida. The journal in which it appears, Common Knowledge, was not especially receptive to deconstruction during Derrida's lifetime, but Lesley Chamberlain in retrospect sees reasons to reconsider his role in intellectual history now. The delicacy of Derrida's mission, she argues, has been misunderstood. He is best placed in the company not of the “deconstructionists” who thought to follow in his footsteps but, rather, in the company of the moralistic (...) and theologically minded German philosophers and thinkers who inspired him, from Kant and Hegel to Heidegger and Walter Benjamin. A personal fear of being pinned down, coupled with his tragic Jewish witness to a philosophical quest for certainty gone astray, led the “Sad Rider,” one of many possible Derridas, to want to “erase” as much as he wanted to write — despite which, he was not spared being turned into an industry. (shrink)

I call Derrida ‘The Sad Rider’ for reasons that will become clear. In his two main roles, as a philosopher and as a historian of ideas, Derrida took up the ladder after him. The younger Wittgenstein called it the philosopher’s duty, and I think Derrida accepted it. He wrote in a way that was unexcerptable and barely quotable, and formulated few propositions. His unteachability was a living instance of what he meant by non-iterability. He hoped to avoid the fate he (...) ascribed to ‘writing’. (shrink)

This essay introduces the second installment of a symposium in Common Knowledge called “Apology for Quietism.” This introductory piece concerns the sociology of quietism and why, given the supposed quietude of quietists, there is such a thing at all. Dealing first with the “activist” Susan Sontag's attraction to the “quietist” Simone Weil, it then concentrates on the “activist” William Empson's attraction to the Buddha and to Buddhist quietism, with special reference to Empson's lost manuscript Asymmetry in Buddha Faces. The author, (...) who is also editor of the journal, argues against the effort of some contributors to substitute new terms for quietism and emphasizes instead what he calls “the need for repose.”. (shrink)

This essay introduces the second installment of a symposium in Common Knowledge called “Apology for Quietism.” This introductory piece concerns the sociology of quietism and why, given the supposed quietude of quietists, there is such a thing at all. Dealing first with the “activist” Susan Sontag's attraction to the “quietist” Simone Weil, it then concentrates on the “activist” William Empson's attraction to the Buddha and to Buddhist quietism, with special reference to Empson's lost manuscript Asymmetry in Buddha Faces (and to (...) Sharon Cameron's work on the topic in her book Impersonality). The author, who is also editor of the journal, argues against the effort of some contributors to substitute new terms for quietism and emphasizes instead what he calls (quoting Sontag) “the need for repose.”. (shrink)