By Simon Skempton
Unfastened Will and Continental Philosophy explores the suggestions of free-will and self-determination within the Continental philosophical culture. David Rose examines the ways that Continental philosophy deals a manageable replacement to the hegemonic scientistic procedure taken by way of analytic philosophy. Rose claims that the matter of free-will is simply an issue if one makes an pointless assumption in step with clinical rationalism. within the sphere of human motion we suppose that, on account that motion is a actual occasion, it has to be reducible to the legislation and ideas of technological know-how. for that reason, the difficult nature of unfastened will increases its head, because the idea of unfastened will is intrinsically contradictory to any such reductionist outlook. This booklet means that the Continental thinkers supply a compelling replacement by means of focusing on the phenomena of human motion and self-determination for you to provide the reality of freedom in numerous phrases. hence Rose bargains a revealing research into the ideal ideas and different types of human freedom and motion.
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Additional resources for Alienation After Derrida (Continuum Studies in Continental Philosophy)
Consciousness is grounded on unknowable being, because self-consciousness depends on a subject recognizing an object as itself, which it would not be able to do if it did not already have an awareness of itself. This awareness, being prior to the differentiation between subject and object, is not in the register of consciousness qua knowledge, but rather of intuition, or what Novalis refers to as ‘feeling’. Subjectification involves alienation from being, or the experience of being as loss. ’54 The naive feeling of immediacy and oneness with nature and being, the experience of the child and the genius, the return to the ‘homeland’ of the golden age, would involve the suspension of the ego.
86 The genuine egoist, to be authentically her own, must master herself, ‘instead of being mastered . . 87 To be authentically its own the unique individual must not be reduced to any of its mere qualities. Qualities, such as humanity, are not what the individual is, but what it has. There is no essence to the unique individual, nothing beyond the naked fact of its existence. Its mortality is what distinguishes it, the possibility and imminent inevitability of its loss of existence, its death.
This realm of commodities mystifies the social character of labour, in the form of the ideological distortion of reified consciousness: ‘[A] definite social relation between men . . ’98 The alienation of the worker from her products, her comprehensive nature and the social whole, causes in her consciousness an ideological misrecognition of the truly social basis of commodity society, a misrecognition that ultimately serves the reproduction of that society. As we have seen, despite the fact that Derridian différance supposedly precludes any reference to a human essence, the notion of humanity’s generic universality is based on indeterminacy, and not substance.
Alienation After Derrida (Continuum Studies in Continental Philosophy) by Simon Skempton