click link: http://www.mediafire.com/listen/r0bsl6f4u6929f9/judaicpm.mp3
FOR LEVINAS: the Judaic intellectual: “freedom” passes through these “8” steps:
1. “Masculine” individualistic violence of the unconscious of forming ecstatic intuitive units of meaning.
2. “Feminine” conjugal bond of being for “psyche”, through figuration based on uniting Epekeina-horizon with units of meaning in a pre-cognitive thought-picture.
3. Reaching “Understanding” through dialogue and interpretation, relying on prophetic-traces of promised messianic-era; and finding the “Epekeina-other” defined as the irreducible identity of “being” or “I AM”.
4. Articulated notion of “Investiture” (his version of “incarnation”); through a negation of the numinous concept of the sacred as revealed in the theatro-logical presentation of Moses on Sinai.
5. Then a taking-up of the name “ISRAEL”, as the exiled-self, relating to “humanity” before any “landscape” or geographical place.
6. Then taking up the modality and designation of “PHARISEE”; as the “writer-of-praxis”; who couples epistemology with speech and differentiation; in dialectical relationship.
7. Finally, the act of writing as “breathing-through-literature”. Similar to Derrida here. Writing can change history. Get literary and poetic work out there in the world where it can create alterity.
8. Lest we forget; now we inscribe our psyche-tablet in the “return” from “free-act”.
For Levinas the “Talmud” itself is an expression of Judaic-philosophy. Synthesizing Jewish Revelation with Greek thought. (p. 15). Therefore the “self” begins with the “traces-of-meaning” within this historical text and returns to it, after working through the “8” moments of “freedom” for new “inscribing”. He is doing that with this treatise. 60 pages are dedicated to structure, then he gives us 40 pages of commentary.
The Talmud has two parts: “Mishnah”- oral instruction & “Gemara”- elucidation and commentary. The “Gemara” includes “Aggadic-statements that address “interpretation”. This interpretive work is reawakened for Levinas. Thus the evolution of this treatise. The Pharisees favored the Talmud, but the Sadducees rejected it. That is why Levinas states that “Pharisee” is the name to be taken-up by the “writer-of-praxis”.
Tuesday, May 20, 2014
Friday, May 9, 2014
LEVINAS' PHENOMENOLOGY FROM "TOTALITY & INFINITY"
click link: http://www.mediafire.com/listen/4jkdsu5desy7550/levinaspm.mp3
NEW METAPHYSICS OF "UNIVERSAL INCARNATION":
MASTERPIECE: this manuscript is considered essential reading for anyone researching phenomenology or post-modern thought. Derrida found it so significant that he wrote a separate commentary for it that later appeared in his collection of essays. The manuscript is 304 pages and is divided into "4" sections as follows: 1-109: "phenomenology"; 109-187: "auto-affecting interiority"; 187-254: "dokounta threshold of conversation and seeking of FACE; 254-304: "ethics and ambiguity". The first 109 pages are the declarative-phenomenology, and the heart of the essay. The remaining sections are elaborations for the reader, if needed. Depending on your experience with the structure and function of phenomenology and its sub-sections; it is possible to read the primary first section and get all of the necessary content for Levinas' position.
THE UNDERLYING PRESUPPOSITION: fundamental to Levinas' position is his "logic-of-incarnation", which he articulates in "6" moments: IRREVERSIBILITY; RECOVERY OF IDENTITY; PRIMORDIAL RELATION; SOJOURNING; TRANSCENDENCE; & AUTO-CHTHONOUS.
THE CENTRAL IMPORTANCE OF "FACE": "Face", for Levinas, is the metaphorical expression for the "Epekeina-otherness" that lies behind any concrete-form or articulation of "otherness". It is "essence" of the "other. This essence is debated and refined at the conversation-threshold of gathered like-minded individuals who also seek the "site-of-dwelling" that eludes us. This conversation-dialogue leads to an uplifting-epiphany of FACE, a rupture-event.
THE JEWISH TEACHER WHO SAID "ATHEISM": the axis threshold for Levinas' true subjectivity consists of a self who holds in tension "2" fundamental relational concepts: "separation" & "enjoining". Atheist-separation is required by the notion-of-infinity that is absolute transcendence. And the imperative of the quest-for-truth guides the self toward rejoining the "other", in the reciprocal project.
THE TRIAD OF THE LOGOS: Levinas presents the over-arching metaphysic of LOGOS as: INTERIORITY; EXTERIORITY; & COINCIDENCE. "Interiority" is the self-expression of "otherness" as "living-presence". "Exteriority" is the conversation-dialogue of exchanging "behaviors-of-the-other". And finally; "coincidence" is the "language-of-the-eye" that sees the "gesture-of-FACE as "revealed-content" coinciding with "revealer-essence".
ENJOY YOUR RESEARCH: this manuscript is packed with content, logically presented, fully accessible (if read ten pages at a time in small bites), and will create epiphanies of its own. I loved this 5-star manuscript.
NEW METAPHYSICS OF "UNIVERSAL INCARNATION":
MASTERPIECE: this manuscript is considered essential reading for anyone researching phenomenology or post-modern thought. Derrida found it so significant that he wrote a separate commentary for it that later appeared in his collection of essays. The manuscript is 304 pages and is divided into "4" sections as follows: 1-109: "phenomenology"; 109-187: "auto-affecting interiority"; 187-254: "dokounta threshold of conversation and seeking of FACE; 254-304: "ethics and ambiguity". The first 109 pages are the declarative-phenomenology, and the heart of the essay. The remaining sections are elaborations for the reader, if needed. Depending on your experience with the structure and function of phenomenology and its sub-sections; it is possible to read the primary first section and get all of the necessary content for Levinas' position.
THE UNDERLYING PRESUPPOSITION: fundamental to Levinas' position is his "logic-of-incarnation", which he articulates in "6" moments: IRREVERSIBILITY; RECOVERY OF IDENTITY; PRIMORDIAL RELATION; SOJOURNING; TRANSCENDENCE; & AUTO-CHTHONOUS.
THE CENTRAL IMPORTANCE OF "FACE": "Face", for Levinas, is the metaphorical expression for the "Epekeina-otherness" that lies behind any concrete-form or articulation of "otherness". It is "essence" of the "other. This essence is debated and refined at the conversation-threshold of gathered like-minded individuals who also seek the "site-of-dwelling" that eludes us. This conversation-dialogue leads to an uplifting-epiphany of FACE, a rupture-event.
THE JEWISH TEACHER WHO SAID "ATHEISM": the axis threshold for Levinas' true subjectivity consists of a self who holds in tension "2" fundamental relational concepts: "separation" & "enjoining". Atheist-separation is required by the notion-of-infinity that is absolute transcendence. And the imperative of the quest-for-truth guides the self toward rejoining the "other", in the reciprocal project.
THE TRIAD OF THE LOGOS: Levinas presents the over-arching metaphysic of LOGOS as: INTERIORITY; EXTERIORITY; & COINCIDENCE. "Interiority" is the self-expression of "otherness" as "living-presence". "Exteriority" is the conversation-dialogue of exchanging "behaviors-of-the-other". And finally; "coincidence" is the "language-of-the-eye" that sees the "gesture-of-FACE as "revealed-content" coinciding with "revealer-essence".
ENJOY YOUR RESEARCH: this manuscript is packed with content, logically presented, fully accessible (if read ten pages at a time in small bites), and will create epiphanies of its own. I loved this 5-star manuscript.
Tuesday, May 6, 2014
TWARDOWSKI: A LOGIC OF PHENOMENOLOGY
click link: http://www.mediafire.com/listen/cfyl14hv20i46jc/twardowski.mp3
AN ACCOMPLISHED TWARDOWSKI “READER” FOR 1897-1933 :
BRADL & WOLENSKI have done an excellent job of editing and preparing a valuable reader of “original work from Twardowski. Twardowski played an important role in the development of phenomenology and post-modern thought; but acquiring his work is near- impossible. This volume solves that problem.
Between Brentano’s empirical-psychology and Husserl’s phenomenology, we have the significant contribution of Twardowski’s LOGIC-OF-PHENOMENOLOGY. His field of interest was logic, so be prepared for reading in small bites (my recommendation).
His project is “writing”; which is very similar to Derrida. And he concludes his phenomenology with the writing of the “praxis-document”. His moments can be roughly understood as: 1. Forming the substrate-image-of-representation. 2. Applying the “representations-of-judgments” to images in order to reach “dispositional-sense” of enduring quality. 3. Formation of “psycho-physical-product” of signs-of-meaning. 4. 6 moments for forming the enduring sign-model. 5. And finally; the 10 aspects of writing a praxis-document and its engendering of a mental artifact of universality.
The book is approximately 300 pages and is divided into three parts: phenomenology, epistemology, and philosophy-proper. But; the phenomenology is what he is known for and it is presented in pages 1-147. You will get more than enough content in these 147 pages.
In praise to the editors; they did understand the structure of phenomenology, so the material is presented in proper order. This is extremely important because this “reader” reads like a single manuscript. Great accomplishment for these editors.
Twardowski is very important to the legacy of post-modern thought. To ignore him would be foolish. Now we have “one” volume that gives us all the resource material we need for his position. This is probably grad-level at least, but easily accessible if taken in small bites. 5 stars easily.
AN ACCOMPLISHED TWARDOWSKI “READER” FOR 1897-1933 :
BRADL & WOLENSKI have done an excellent job of editing and preparing a valuable reader of “original work from Twardowski. Twardowski played an important role in the development of phenomenology and post-modern thought; but acquiring his work is near- impossible. This volume solves that problem.
Between Brentano’s empirical-psychology and Husserl’s phenomenology, we have the significant contribution of Twardowski’s LOGIC-OF-PHENOMENOLOGY. His field of interest was logic, so be prepared for reading in small bites (my recommendation).
His project is “writing”; which is very similar to Derrida. And he concludes his phenomenology with the writing of the “praxis-document”. His moments can be roughly understood as: 1. Forming the substrate-image-of-representation. 2. Applying the “representations-of-judgments” to images in order to reach “dispositional-sense” of enduring quality. 3. Formation of “psycho-physical-product” of signs-of-meaning. 4. 6 moments for forming the enduring sign-model. 5. And finally; the 10 aspects of writing a praxis-document and its engendering of a mental artifact of universality.
The book is approximately 300 pages and is divided into three parts: phenomenology, epistemology, and philosophy-proper. But; the phenomenology is what he is known for and it is presented in pages 1-147. You will get more than enough content in these 147 pages.
In praise to the editors; they did understand the structure of phenomenology, so the material is presented in proper order. This is extremely important because this “reader” reads like a single manuscript. Great accomplishment for these editors.
Twardowski is very important to the legacy of post-modern thought. To ignore him would be foolish. Now we have “one” volume that gives us all the resource material we need for his position. This is probably grad-level at least, but easily accessible if taken in small bites. 5 stars easily.
Saturday, May 3, 2014
LEVINAS: JEWISH POST-MODERN THOUGHT, STRONGLY INFLUENCED DERRIDA
click link: http://www.mediafire.com/listen/4brx0rz56jn2gh5/levinas.mp3
A BONUS MONOGRAPH ON LEVINAS: this 75 page monograph deserves the highest recommendation. Derrida, in his humility, says it will just be a brief overview. Instead; it is a precise, distinguished commentary on Levinas. Derrida articulates Levinas "empirical-metaphysics" as an important contribution to properly understanding LOGOS within a post-modern context. And the final 11 pages of this monograph give us a precise logical articulation of the "metaphysic". This is very significant material to be enclosed in this collection.
A BONUS MONOGRAPH ON LEVINAS: this 75 page monograph deserves the highest recommendation. Derrida, in his humility, says it will just be a brief overview. Instead; it is a precise, distinguished commentary on Levinas. Derrida articulates Levinas "empirical-metaphysics" as an important contribution to properly understanding LOGOS within a post-modern context. And the final 11 pages of this monograph give us a precise logical articulation of the "metaphysic". This is very significant material to be enclosed in this collection.
Wednesday, April 23, 2014
FOUCAULT'S CONCEPT OF "MADNESS"
click link: http://www.mediafire.com/listen/ekykredzzmv90mt/foucaultpm.mp3
A FOUNDATIONAL TEXT FOR UNDERSTANDING DERRIDA:
This manuscript by Foucault will either complicate or simplify your comprehension of Derrida; but it should be understood that the two thinkers are closely related in their approach to phenomenology.
"Madness" appeared in France in 1964. Derrida's "Grammatology" appeared in France in 1967 (just three years later). Although they differed in their appropriation of Descartes; Derrida professed a considerable appreciation for Foucault's work on "Madness".
FOUCAULT INTRODUCED THE IDEA OF NEGATING THE CLASSICAL NOTION OF LOGOS that Derrida adapted. It is a first moment to be articulated in this text. From there, the self engages passage on the "ship-of-fools" in search of entering the City-of-Reason"; or "Notion" of the true. The "figuration-of-image" takes place as the self dis-embarks the ship of fools at an inlet river of figuration. It is here where the mast of the ship bears the transplanted "tree-of-knowledge", and the madmen gather around it to form the figuration of possible entrance into "Reason".
From here, the self transitions to the "haunted-workhouses" of the 17th century; metaphorically representing the dokounta threshold of the necessary transition point to "Reason". Here the self learns the "rhythm-of-collective-life" and prepares for transition.
"Notion" is unique for Foucault and is metaphorically represented by the absurd practice of putting the madmen on exhibition, as a presentation of their "nature". These exhibitions were ordered and supervised by attendants; but eventually the madmen practiced self-exhibition; a self-actualizing presentation of their "natures".
From here, Foucault transitions through the "HINGE-OF-ANIMALITY"; which is the madman reduced to animal status; and stripped of all content. This is justified as a "kindness-of-Nature".
From this point on; madness enters the cognitive domain. But there is a need here for some form of metamorphosis of the idea of madness itself. Thus emerges the concept of the Christ-Event.
The Christ-Event for Foucault takes up "madness" within the godhead itself through the suffering and representation of madness by Christ during the passion experiences. This, alone defines our essential "Praxis" as a quest for forming an authentic disposition of "body-state" or motivational base.
"Logos-proper", therefore gets an interesting articulation: PASSION leads to dispersed imprinting of the bodily members; which in turn leads to a concentration of this somatic-imprinting into an image for "inscribing" into the "psyche". Logos is this "reciprocal-pulsation".
This all leads to DELIRIUM, which is articulated madness in language. While including the element of "otherness" or transcendence that the collateral axons of the brain afford (Foucault uses neuro-psychology throughout his text).
There are numerous correlations with Derrida here; and it helps underscore Derrida's trajectory of thought. I found the manuscript informative and a clarification of Derrida, and an insight to early interpretations of madness and insanity. 5 stars; and, I am sure you will enjoy this manuscript.
A FOUNDATIONAL TEXT FOR UNDERSTANDING DERRIDA:
This manuscript by Foucault will either complicate or simplify your comprehension of Derrida; but it should be understood that the two thinkers are closely related in their approach to phenomenology.
"Madness" appeared in France in 1964. Derrida's "Grammatology" appeared in France in 1967 (just three years later). Although they differed in their appropriation of Descartes; Derrida professed a considerable appreciation for Foucault's work on "Madness".
FOUCAULT INTRODUCED THE IDEA OF NEGATING THE CLASSICAL NOTION OF LOGOS that Derrida adapted. It is a first moment to be articulated in this text. From there, the self engages passage on the "ship-of-fools" in search of entering the City-of-Reason"; or "Notion" of the true. The "figuration-of-image" takes place as the self dis-embarks the ship of fools at an inlet river of figuration. It is here where the mast of the ship bears the transplanted "tree-of-knowledge", and the madmen gather around it to form the figuration of possible entrance into "Reason".
From here, the self transitions to the "haunted-workhouses" of the 17th century; metaphorically representing the dokounta threshold of the necessary transition point to "Reason". Here the self learns the "rhythm-of-collective-life" and prepares for transition.
"Notion" is unique for Foucault and is metaphorically represented by the absurd practice of putting the madmen on exhibition, as a presentation of their "nature". These exhibitions were ordered and supervised by attendants; but eventually the madmen practiced self-exhibition; a self-actualizing presentation of their "natures".
From here, Foucault transitions through the "HINGE-OF-ANIMALITY"; which is the madman reduced to animal status; and stripped of all content. This is justified as a "kindness-of-Nature".
From this point on; madness enters the cognitive domain. But there is a need here for some form of metamorphosis of the idea of madness itself. Thus emerges the concept of the Christ-Event.
The Christ-Event for Foucault takes up "madness" within the godhead itself through the suffering and representation of madness by Christ during the passion experiences. This, alone defines our essential "Praxis" as a quest for forming an authentic disposition of "body-state" or motivational base.
"Logos-proper", therefore gets an interesting articulation: PASSION leads to dispersed imprinting of the bodily members; which in turn leads to a concentration of this somatic-imprinting into an image for "inscribing" into the "psyche". Logos is this "reciprocal-pulsation".
This all leads to DELIRIUM, which is articulated madness in language. While including the element of "otherness" or transcendence that the collateral axons of the brain afford (Foucault uses neuro-psychology throughout his text).
There are numerous correlations with Derrida here; and it helps underscore Derrida's trajectory of thought. I found the manuscript informative and a clarification of Derrida, and an insight to early interpretations of madness and insanity. 5 stars; and, I am sure you will enjoy this manuscript.
Wednesday, April 16, 2014
DERRIDA'S CONCEPT OF "LOGOS":
click link: http://www.mediafire.com/listen/cazuwchtzwe4cac/derrida2b.mp3
DERRIDA'S DOCTRINE OF THE "LOGOS" DEFINED:
I had already conquered Derrida's "Grammatlogy"; and that is the best reference for the totality of his position. So I only acquired this volume to get a better understanding of his take on "LOGOS". He does this in a very precise way in the first three essays, pages 1-85. I felt the price of the book was well worth the value of acquiring these three essays. I may read the others at a later date, but right now they do not interest me. My attention was solely on "logos".
Obviously, having an understanding of the "Grammatology" will help the reader; or some prior understanding of Derrida's position. He is not easy reading. But, having said that; he is fully accessible to any reader with some foundational work already internalized.
Basically Derrida gives the reader a triad to consider:
We actually pass through a triad of "logos":
A. LOGOS-COGITO: "logismos" (reasoning") + "huperbole" (madness, in the positive sense of "otherness")
LOGOS = ARCHAIC-REASON
B. LOGOS-CLASSICAL: "logismos" + "hubris" (otherness as derangement and excessiveness; in order to establish a hard duality)
LOGOS = OMNIPOTENT-DETERMINATE-REASON
C. LOGOS-POST-MODERN: "logismos" + "subjective-huperbole"
LOGOS = LESSER-DETERMINED-REASON
DERRIDA'S DOCTRINE OF THE "LOGOS" DEFINED:
I had already conquered Derrida's "Grammatlogy"; and that is the best reference for the totality of his position. So I only acquired this volume to get a better understanding of his take on "LOGOS". He does this in a very precise way in the first three essays, pages 1-85. I felt the price of the book was well worth the value of acquiring these three essays. I may read the others at a later date, but right now they do not interest me. My attention was solely on "logos".
Obviously, having an understanding of the "Grammatology" will help the reader; or some prior understanding of Derrida's position. He is not easy reading. But, having said that; he is fully accessible to any reader with some foundational work already internalized.
Basically Derrida gives the reader a triad to consider:
We actually pass through a triad of "logos":
A. LOGOS-COGITO: "logismos" (reasoning") + "huperbole" (madness, in the positive sense of "otherness")
LOGOS = ARCHAIC-REASON
B. LOGOS-CLASSICAL: "logismos" + "hubris" (otherness as derangement and excessiveness; in order to establish a hard duality)
LOGOS = OMNIPOTENT-DETERMINATE-REASON
C. LOGOS-POST-MODERN: "logismos" + "subjective-huperbole"
LOGOS = LESSER-DETERMINED-REASON
Sunday, April 6, 2014
DERRIDA'S "GRAMMATOLOGY":
click on link: http://www.mediafire.com/listen/d3k65fl7d3vsv8x/derridapm.mp3
HATED, DESPISED, TOLERATED; MASTERPIECE BY DERRIDA:
This manuscript shares a place in history with Hegel's "Phenomenology", as one of the most despised manuscripts of philosophy. And they are both despised for similar reasons; their inaccessibility.
Hegel assumed his readers were already familiar with his entire system, prior to even approaching his "Phenomenology". Derrida does the same. They both wrote for their colleagues. In Derrida's case; he assumes the reader has passed through the following presuppositions: 1. they already understand the structure of phenomenology. 2. They have an understanding of Hegel through the eyes of Heidegger. 3. They already have an understanding of his mentor Paul Ricoeur and even Jean Luc Nancy, who also offered him the "singular-plural". He assumes too much.
Therefore, I strongly recommend reading a prefatory commentary on Derrida first; but then, of course, attacking this original work. My current recommendation is to offer Dr. Christina Howells' book on Derrida. It is extremely well done.
Having said his; I can tell you that the reviews of this manuscript of "Grammatology" will probably reflect "5-stars" or "1-star"; with very few in the middle. This is the writer who gathers the love-hate relationships unto himself. He does gather in 5-star ratings because, as Ricoeur once said, "This is a seminal work" of great importance. No individual can go around Hegel today in the field of philosophy (even if only to disagree); and the same will hold true for "Grammatology" in a few years. No individual will be able to go around this presentation of post-modern "deconstruction & re-elaboration".
This a review and not a commentary, but I will give you the "10" moments of Derrida's deconstruction process. But please consider Howells' book. The "10" moments are:
1. Phonological voice. 2. Deconstruction. 3. Psychic-turn-inward. 4. Auto-affection. 5. Dokounta threshold of "refinery". 6. Transcendental "arche". 7. Hinge pivot-point of true subjectivity. 8. Ecriture. 9. Logos- redefined. 10. Composition threshold and return to mystic body-state.
It took "9 "years for this manuscript to make to America. It will be a few years before Derrida becomes essential reading for American philosophy; but it will happen. I am one of those who "loved" the work done by Derrida, and I give it 5-stars, with a recommendation to enjoin the reading with the help of Howells. Good luck on your research.
HATED, DESPISED, TOLERATED; MASTERPIECE BY DERRIDA:
This manuscript shares a place in history with Hegel's "Phenomenology", as one of the most despised manuscripts of philosophy. And they are both despised for similar reasons; their inaccessibility.
Hegel assumed his readers were already familiar with his entire system, prior to even approaching his "Phenomenology". Derrida does the same. They both wrote for their colleagues. In Derrida's case; he assumes the reader has passed through the following presuppositions: 1. they already understand the structure of phenomenology. 2. They have an understanding of Hegel through the eyes of Heidegger. 3. They already have an understanding of his mentor Paul Ricoeur and even Jean Luc Nancy, who also offered him the "singular-plural". He assumes too much.
Therefore, I strongly recommend reading a prefatory commentary on Derrida first; but then, of course, attacking this original work. My current recommendation is to offer Dr. Christina Howells' book on Derrida. It is extremely well done.
Having said his; I can tell you that the reviews of this manuscript of "Grammatology" will probably reflect "5-stars" or "1-star"; with very few in the middle. This is the writer who gathers the love-hate relationships unto himself. He does gather in 5-star ratings because, as Ricoeur once said, "This is a seminal work" of great importance. No individual can go around Hegel today in the field of philosophy (even if only to disagree); and the same will hold true for "Grammatology" in a few years. No individual will be able to go around this presentation of post-modern "deconstruction & re-elaboration".
This a review and not a commentary, but I will give you the "10" moments of Derrida's deconstruction process. But please consider Howells' book. The "10" moments are:
1. Phonological voice. 2. Deconstruction. 3. Psychic-turn-inward. 4. Auto-affection. 5. Dokounta threshold of "refinery". 6. Transcendental "arche". 7. Hinge pivot-point of true subjectivity. 8. Ecriture. 9. Logos- redefined. 10. Composition threshold and return to mystic body-state.
It took "9 "years for this manuscript to make to America. It will be a few years before Derrida becomes essential reading for American philosophy; but it will happen. I am one of those who "loved" the work done by Derrida, and I give it 5-stars, with a recommendation to enjoin the reading with the help of Howells. Good luck on your research.
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