By Gerhard Richter
Gerhard Richter's groundbreaking learn argues that the idea that of "afterness" is a key determine within the concept and aesthetics of modernity. It pursues questions similar to: What does it suggest for whatever to "follow" whatever else? Does that which follows mark a transparent holiday with what got here prior to it, or does it actually tacitly perpetuate its predecessor on account of its inevitable indebtedness to the phrases and stipulations of that from which it claims to have departed? certainly, isn't the very act of breaking with, after which following upon, a manner of retroactively developing and fortifying that from which the holiday that set the circulation of following into movement had occurred?
The e-book explores the idea that and circulate of afterness as a privileged but uncanny type via shut readings of writers equivalent to Kant, Kafka, Heidegger, Bloch, Benjamin, Brecht, Adorno, Arendt, Lyotard, and Derrida. It indicates how the vexed strategies of afterness, following, and coming after shed new gentle on a constellation of recent preoccupations, together with own and cultural reminiscence, translation, images, wish, and the ancient and conceptual specificity of what has been termed "after Auschwitz." The study's a number of analyses—across a heterogeneous number of sleek writers and thinkers, various ancient moments of articulation, and a variety of media—conspire to light up Lyotard's apodictic assertion that "after philosophy comes philosophy. however it has been altered via the 'after.'" As Richter's tricky research demonstrates, a lot hinges on our interpretation of the "after." in any case, our such a lot basic assumptions touching on smooth aesthetic illustration, conceptual discourse, group, subjectivity, and politics are at stake.
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Extra resources for Afterness: Figures of Following in Modern Thought and Aesthetics
But the expressions ‘humanity as a whole’ and ‘man in general’ hide some difficult problems. For what kind of ‘man’, what kind of ‘we’, are Doxa 21 we talking about here? A ‘we’ referring to some natural essence that would be common for every member of the species Homo sapiens? Or, at least, a ‘we’ that in some way stands for a fundamental and (for all humans) common way to conceive of the world, of themselves and of other people? Maybe something like our ability to distinguish between form and background, as discussed earlier?
Logos is perhaps the most important tool we have for chiselling 24 Cave Art, Perception and Knowledge out our nature – our own as well as the world’s – and at the same time it is through and in (the doxa produced by) logos that we are chiselled out, formed as human beings. In and through logos we give names and images to our sensations, perceptions and experiences so that we can speak and think about them; logos is our guide when we act in and upon the world. At the same time logos and doxa [consitute] something (that is not thing-like at all) that we are born into and formed by in and through habits and rituals, and that we in our turn shape and reshape; logos lets us distinguish between true and false, between serious talk and nonsense, between what is sensible [and] what is foolish, between what is real and what is not – logos is what guarantees our humanity.
Neither uniquely individual nor equal for all, logos serves as the cement holding humans together. Everyone has his or her own logos, still logos is the property of all men. Logos is perhaps the most important tool we have for chiselling 24 Cave Art, Perception and Knowledge out our nature – our own as well as the world’s – and at the same time it is through and in (the doxa produced by) logos that we are chiselled out, formed as human beings. In and through logos we give names and images to our sensations, perceptions and experiences so that we can speak and think about them; logos is our guide when we act in and upon the world.