By Simon Critchley
During this enlightening new Very brief creation, Simon Critchley exhibits us that Continental philosophy incorporates a particular set of philosophical traditions and practices, with a compelling variety of difficulties all too usually missed through the analytic culture. He discusses the information and techniques of philosophers equivalent to Kant, Hegel, Nietzsche, Husserl, Heidegger, Sartre, Habermas, Foucault, and Derrida. He additionally introduces key techniques resembling existentialism, nihilism, and phenomonology, by means of explaining their position within the Continental tradition.
The ideal consultant for an individual drawn to the nice philosophers, this quantity explains in lucid, common language the cut up among Continental and Anglo-American philosophy and the significance of acknowledging Continental philosophy.
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Additional info for Continental Philosophy: A Very Short Introduction (Very Short Introductions)
As such, the method is not destructive of received doctrine and tradition, but 43 Spectacles and Eyes to See With led to dissent from Bentham’s judgement that ‘poetry was no better 9. Caricature of John Stuart Mill (1806–73) rather offers a hermeneutic reconstruction of the meaning of such doctrines and traditions. In contemporary terms, thinking of the inﬂuential work of Quentin Skinner, one would call this a ‘contextualist’ approach to matters. That is, if we want to understand the meaning of a speciﬁc practice, event, or indeed text then we have to reconstruct its historical emergence and place it in the complex web of social and political life.
He concludes with reference to the analytic philosophers Hilary Putnam and Robert Nozick, ‘they think and write in the analytic spirit, respectful of science, both as a paradigm of reasonable belief and in conformity with its argumentative rigour, its clarity, and its determination to be objective’. However, the same determination to be objective is not manifest in Quinton’s companion article on Continental philosophy. The article 36 begins, reasonably enough, with Quinton rightly pointing out how recently the current meaning was attached to Continental philosophy in Britain after the Second World War.
Since these arguments tended to become acrimonious, we tacitly agreed to drop them and meet on a purely social level, which still left us quite enough to talk about. This sounds a little like the shouting across the gulf of which Dummett speaks above. A further specimen, which also involves Ayer, is even 35 Spectacles and Eyes to See With Time, published in Mind in 1930, and he lectured extensively at Oxford in more interesting, and even slightly improbable. It concerns a meeting between Ayer and perhaps the most excessive of Continental thinkers, Georges Bataille: anti-philosopher, un-knower, a-theologian, and eroticist.