By Stephen Daniel
What claims does the early glossy interval have on modern philosophy? How have contemporary theorists engaged this fabric, and why? In resolution, a few of these essays discover how significant Continental theorists equivalent to Derrida, Deleuze, Le Doeuff, Irigaray, Kristeva, and Althusser explicate the information of classical glossy thinkers; others draw on fresh Continental insights to check the doctrines of recent philosophers starting with Machiavelli and finishing with Kant. jointly they express how present Continental idea reinvigorates the examine of the historical past of contemporary philosophers via reworking not just how we interpret their solutions to definite questions, but in addition how we comprehend the very nature of those questions.
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Extra info for Current Continental Theory and Modern Philosophy (Topics in Historical Philosophy)
Within such a framework, testimony would consist in the “confession of some knowledge or of an experience by a subject” (“TDTT” 100), and this would make testimony about what is thematized in it. But Levinas asks whether testimony might signify something other than a content or a said (“TDTT” 101). Consistent with his claims in TI and OTB, Levinas maintains that testimony signifies the saying of the one who gives the testimony. Testimony signifies beyond its content; speaking to the Other, which might otherwise be construed as a banal transmission of words, is shot through with ethical significance.
Deleuze’s interpretation of this doctrine offers a new way of understanding the function of the “return” itself. Eternal return cannot mean the return of the Identical because it presupposes a world (that of will to power) in which all previous identities have been abolished and dissolved. Returning is being, but only the being of becoming. The eternal return does not bring back “the same,” but returning constitutes the only Same of that which becomes. Returning is the becoming-identical of becoming itself.
As characterized so far, evidence is proof that justifies judgments which express knowledge claims. But as Levinas puts it in TI: “We may also say that to know is to justify, making intervene, by analogy with the moral order, the notion of justice” (TI 82). The interpolation of justice into a discussion of knowledge and truth is not surprising, given the relationship Levinas is interested in establishing between ethical and epistemological accounts of subjectivity. Moreover, Levinas contends that truth presupposes justice (TI 90–101), so to fully address the question of truth in relation to subjectivity we cannot limit ourselves to the connection between truth and knowledge; we must ask about the place of truth in ethics.