Foucault, in Canguilhem’s summary, argues that an anthropologization of the sciences took place in the late eighteenth and early nineteenth century, when Kantian philosophy combined with biology, economics, and linguistics to raise the question What is Man? Foucault argues: “From the . . . . Continue Reading »
Georges Canguilhem gives this illuminating description of Foucault’s episteme: “In order to perceive the episteme, it was necessary to exit from a given science and from the history of a given science; it was necessary to defy the specialization of specialists, and to try to become a . . . . Continue Reading »
Poster lists four effects that computer communications (email, chat groups, etc) have on the self: “1 they introduce new possibilities for playing with identities; 2 they degender communications by removing gender cues; 3 they destabilize existing hierarchies in relationships and . . . . Continue Reading »
Descartes famously contrasted the mind (res cogitans) with the external world (res extensa), but Mark Poster suggests that computer writing fudges that distinction: “the computer dematerializes the written trace. As inputs are made to the computer through the keyboard, pixels of phosphor are . . . . Continue Reading »
Postmodern intellectuals believe they have seen through the arrogant or naive efforts of earlier generations of intellectuals. Now we see the folly of foundationalism, now we see that all knowledge is intertwined with regimes of power-knowledge, now we know that all thought arises from knotty . . . . Continue Reading »
Is truth universal? Is the only alternative to an idea of the universalism of all truth an affirmation of the relativism of all truth? This seems to be a false dichotomy from the beginning. Upon a moment’s reflection, it seems clear that the truth is that some truths are relative and some are . . . . Continue Reading »
Derrida, famously, challenges what he calls the metaphysics of presence. What is challenging is not the reality of presence as such, but the notion that we can arrive at some pure presence of a thing, a moment, a self that is unmixed with anything other than itself. A pure instant of time that is . . . . Continue Reading »
Culler offers an example from Nietzsche that provides an excellent example of the ju-jitsu of deconstruction. Nietzsche argues that causality is not something given, but is the product of a rhetorical operation, a chronological reversal ( chronologische Umdrehung ). I feel a pain, and go searching . . . . Continue Reading »
In her brilliant book, Evil in Modern Thought , Susan Neiman summarizes Kant’s epistemology as torn between two themes: One, Kant’s insistence that our knowledge is not God’s knowledge, and that we should be content with finitude; two, that we still want to be God, and that this . . . . Continue Reading »
Machiavelli offered a practical politics that emphasized image over reality: “it is not necessary for a prince to have all of the above-mentioned qualities, but it is very necessary for him to appear to have them. Furthermore, I will be so bold as to assert this: that practicing them, that . . . . Continue Reading »
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