tag:blogger.com,1999:blog-8426119612690020533.post5336648492598596957..comments2023-11-02T09:18:39.552+00:00Comments on Struggles With Philosophy: 2 newspaper headlines from JamaicaMark202http://www.blogger.com/profile/13837144464668476373noreply@blogger.comBlogger5125tag:blogger.com,1999:blog-8426119612690020533.post-63718362300994355662010-09-07T10:05:37.071+01:002010-09-07T10:05:37.071+01:00This post provides it's highly more interestin...This post provides it's highly more interesting info here. i really enjoyed it your post. thanks for all sharing great info here.<br /><br /><br /><br /><a href="http://viewmynewz.com/" rel="nofollow">news</a>Unknownhttps://www.blogger.com/profile/03159920877378507271noreply@blogger.comtag:blogger.com,1999:blog-8426119612690020533.post-51176863549268008472007-06-01T13:50:00.000+01:002007-06-01T13:50:00.000+01:00These points are all fair enough, Mark. I entirely...These points are all fair enough, Mark. I entirely agree with you that we come to the world with presuppositions and so on. I suppose my question was what precisely is "Heideggerian" about your views. In speaking with others who are mesmerized by postmodern and postmodern-friendly thinkers, the claims that are allegedly "postie" and found in a peculiar set of (for most professional philosophers) relatively minor figures are either (a) actually the views of other philosophers or (b) straightforwardly false or at least superficial. This criticism is not aimed at your views, so don't understand me in that way. However, I do think that most people into postmodernism simply lack much, if any, background in mainstream philosophy. If they read Kant, etc., then they would clearly see that the problems they take as stemming from a postmodern literature actually have been discussed for centuries (and often in better in detail) by past thinkers. We reinvent the wheel in failing to note, for example, that Hegel and several German Idealists wrote volumes of material on the question of whether a presuppositionless viewpoint is possible. At least as early as John Locke, we have the view that the world is both mediated and often indirectly: we have representations of objects which may deviate from the objects-in-themselves (to borrow a phrase from Kant) and so on. I fail to see the Heideggerian moment. Rather, it has appeared to me --although I'm no expert on Heidegger, although I did take a class on his Being and Time at MA level -- I suspect his innovations are with respect to the philosophy of language. Just a guess.<BR/><BR/>On intentionality and Derrida, again, Kant has extended discussions (written in the late 18th century that Derrida surely knew) on whether we could infer intentions from actions. The answer is largely no, but it is more complex. Hegel argued against this view. Their is a huge literature over the last 100 years or so on this question, often cropping up repeatedly in the criminal law literature. I fail to see the point as anything novel by Derrida. It's just recycled material from past thinkers...and around whom we have an extended and detailed literature to work from.<BR/><BR/>I am not trying to be heavy-handed, Mark. In short, I've always been interested in why these postmodern figures are so attractive to non-philosophers.Thom Brookshttps://www.blogger.com/profile/03564426723608421611noreply@blogger.comtag:blogger.com,1999:blog-8426119612690020533.post-12236134950187449052007-05-31T20:29:00.000+01:002007-05-31T20:29:00.000+01:00yes i agree that heidegger has a lot more to say a...yes i agree that heidegger has a lot more to say about Dasien, and i also felt this example could show the danagers of someone trying to carve out an authentic self, which, as this example illustrated, could conflict with 'the they'.<BR/>My Hiedeggerian point, i think, is starting a project without thinking about prejudices is a no starter. also, another Hiedeggerian point, is to understand a state, city... a good place to start is to try and understand what they care about, which in this example, shows Jamaica cares about having a public heterosexual image, which sets to threaten others, or the possiblities of others, authenic projects.<BR/>However, saying all that, the main question remains is when do we know when someone is trying to carve out an authenic self? could simulation not have a play in the factor? one of the things Derrida has taught me is that you cannot judge actions from intentionality, also this is not to suggest people do not intend.Mark202https://www.blogger.com/profile/13837144464668476373noreply@blogger.comtag:blogger.com,1999:blog-8426119612690020533.post-19774370194206581962007-05-31T20:27:00.000+01:002007-05-31T20:27:00.000+01:00This comment has been removed by the author.Mark202https://www.blogger.com/profile/13837144464668476373noreply@blogger.comtag:blogger.com,1999:blog-8426119612690020533.post-10809304342899271562007-05-31T12:40:00.000+01:002007-05-31T12:40:00.000+01:00Out of curiosity, what is especially "Heideggerian...Out of curiosity, what is especially "Heideggerian" about any of this? Yes, he uses the term "Dasein" (translated as "being-there") and it is historical and sensitive to context. But that's just the first couple pages of SEIN UND ZEIT and he has much, much more to say about being-in-the-world and how Dasein carves out its own space, no?<BR/><BR/>In essence, you could have easily used Mill's quip that we are all "children of our time" (repeated even earlier by Hegel, who, too, uses a techical understanding of Dasein in his work).<BR/><BR/>So the question I'd raise is what exactly is Heideggerian (and not Millian, Hegelian, etc) about your experience? It strikes me as simply the view that---whatever place there is for "nature"---"nurture" has importance in understanding our lives. This is a thought we see discussed by countless figures, not least Plato.Thom Brookshttps://www.blogger.com/profile/03564426723608421611noreply@blogger.com