By Marcia Sa Cavalcante Schuback, Tora Lane
This hugely unique number of essays contributes to a critique of the typical realizing of modernity as an enlightened venture that offers rational grounds for orientation in all points and dimensions of the area. a global crew of individuals contend that the trendy rules of starting place exhibit in themselves relatively how modernity is disorienting itself.
The e-book brings jointly discussions at the writings of philosophers who deal with extra systematically the questions of beginning and orientation, reminiscent of Kant, Nietzsche, Husserl, Heidegger, Pascal, and Patočka, and stories of literary works that explicitly thematize this question, akin to Novalis, Hölderlin, Beckett, Platonov, and Benjamin. This multi-disciplinary method brings to the fore the anomaly that smooth figures of grounding and orientation unground and disorient and demonstrates a severe route to evaluate present understandings of modernity and post-modernity.
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Extra resources for Dis-orientations : philosophy, literature, and the lost grounds of modernity
From this Kant draws the conclusion that there are corporeal differences, which relate to an absolute and original space. Since this space is not reducible to the parts in it and because of its relation to the corporeal feeling of directionality, everything in it could be re-organized, but space and direction cannot be. Sublime Disorientation 25 movement and the resistance it encounters, that allows us to reach out to the world anew as the horizon of our movements. At this point it is appropriate to make the distinction between disorientation and disorder, suggested in the introduction, more precise: Disorientation in space is the appearing of the subjective ground of difference in space, as emanating from the corporeally lived feeling of directionality.
88, p. 646). Art is here described as a form of ‘creative disorientation’ which widens the use of signs through ‘fictive worlds of orientation’, and religion as having the ultimate critical distance to the everyday orientation in which the meaning of signs is taken for granted. In this sense Stegmaier understands religion as the last stand against the paradoxes of orientation in face of the inconceivability of God (Ibid. p. 507). Because of this, according to Stegmaier, religion becomes an exemplary decision for orientation, which protects against existential disorientation (Ibid.
This will of course become a very important concept in post-Kantian romantic philosophy. Sublime Disorientation 27 spontaneously begin to orient ourselves, not because we know what there is, but because we feel the difference of directions and from out of it create a feeling for the room as a whole. This example is also worth repeating in this context, because when disoriented in thinking, when one has lost the light of experience, one finds oneself in the dark too. And just like the room in Kant’s example that was not an empty space, it was furnished but completely rearranged, so the obscurity in which thought finds itself disoriented is not empty time.