Recently I’ve thought about how tragedy has been minimized in modern culture if not totally eliminated. If tragedy is supposed to be the aesthetic experience par excellence, the most divine product, then its slow fade to black is worth investigating. It is a given that the greatest of literary geniuses of the modern era consistently fail to produce a contemporary account of tragedy, and the reasons are legion. Continue reading The tragic fate of Tragedy…
The irony of the Enlightenment: Immanuel Kant, the late 18th century thinker, was indisputably the greatest philosopher of Enlightenment. But it is also interesting to note that his critical philosophy project resulted in a devastating blow to the foundation of Enlightenment itself- our trust in reason. The faculty of reason is essentially an impulse for the unconditioned condition, and constantly urges our understanding on. Kant made it clear that man will never know the true nature of reality, and is limited to mere appearances. Despite being championed as the great icon of Enlightenment, with his transcendentalism he set the ball rolling down the mountain of truth and shattered the ideals of the gilded age at the bottom, in the gulch of the 20th century.
We are picking among the remnants for whatever remains salvageable. The consequences of such absurd praise of reason or rationalism in Enlightenment resulted in two great wars in the 20th century, which were committed at the source of naturalistic humanism. Reason and rationalism, secular reasoning especially never achieved its vast promise of transforming a superstitious culture into a rational utopia. At least some of us realize that within this massive failure, liberation is never of the human, but always and only in a negatory manner: from the human. Where does that leave us? The ghost of a lost innocence haunts the age in the form of postmodernist reflections.
A. J. Ayer, when charged with trivialization of philosophy, claimed that the distinction between “about language” and “about the world” is not sharp, for the world is basically our description of the world in our system of concepts. Therefore the investigation of language is the investigation of the structure of the world as experienced by human beings. Continue reading The Trivialization of modern philosophy, part II
I have compiled a brief essay on linguistic analysis and its trivialization of philosophy. The first part will look at the historical precedent of linguistic analysis and the methodology of the program, and its limitations. In the next part I will focus on Wittgenstein, on whether the structure of the world is necessarily the structure of our language, and other related aspects. Continue reading The Trivialization of modern philosophy
Modern art emerged during the end of realism or the crisis of representation (Cezanne, Cubism, Dadaism, Surrealism). Realism is defined as the mirror theory of knowledge where the mind is a mirror of reality and objects that exist independently of the mind are represented (reproduced by a concept/work of art) adequately, accurately and true. Continue reading genealogy of modern art
Among the early Christians in the second century AD, a number of rival churches emerged and developed their theologies. One of the groups called themselves the gnostikoi – the Knowing Ones – people who turned from philosophy to mythology in order to placate their sense of anxiety, a feeling of alienation from the divine. Continue reading The mythology of Gnosticism
Hayden White is renown for publishing two books that has changed the discipline of history forever: Metahistory: the Historical Imagination in Nineteenth-Century Europe and The Content of the Form which boils down to the demonstration how the claim of a precise distinction between history (the narrative form which describes what happened in history) and the philosophy of history (the schema that legitimizes the narrative) is naught but a methodological blunder. Continue reading Hayden White and History
This blog is a summary of Rorty’s salient points in his essay, The Historiography of Philosophy.
There are several ways to reconstruct the writings of philosophers: the rational, the historical, and the holistic. The paradigmatic examples are, respectively; P. F. Strawson of Kant, John Dunn‘s of Locke, and Heidegger’s Question of Being. Continue reading Reconstructing philosophy
Due to the escalating sophistication of technology during the information age, privacy has become a romantic myth, little more than an urban legend kept in circulation by newscasters and armchair politicians. Continue reading From biography to archives