Afterness: Figures of Following in Modern Thought and Aesthetics (Columbia Themes in Philosophy, Social Criticism, and the Arts)
By Gerhard Richter
Gerhard Richter's groundbreaking research argues that the concept that of "afterness" is a key determine within the proposal and aesthetics of modernity. It pursues questions akin to: What does it suggest for whatever to "follow" whatever else? Does that which follows mark a transparent holiday with what got here ahead of it, or does it in reality tacitly perpetuate its predecessor due to 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 circulate of following into movement had occurred?
The publication explores the idea that and move of afterness as a privileged but uncanny type via shut readings of writers akin to Kant, Kafka, Heidegger, Bloch, Benjamin, Brecht, Adorno, Arendt, Lyotard, and Derrida. It indicates how the vexed recommendations of afterness, following, and coming after shed new mild on a constellation of recent preoccupations, together with own and cultural reminiscence, translation, images, wish, and the old and conceptual specificity of what has been termed "after Auschwitz." The study's quite a few analyses—across a heterogeneous number of glossy writers and thinkers, different ancient moments of articulation, and a number 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 elaborate learn demonstrates, a lot hinges on our interpretation of the "after." in the end, our so much primary assumptions touching on smooth aesthetic illustration, conceptual discourse, neighborhood, subjectivity, and politics are at stake.
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Additional resources for Afterness: Figures of Following in Modern Thought and Aesthetics (Columbia Themes in Philosophy, Social Criticism, and the Arts)
Schelling wanted to articulate a philosophy of nature that will supply an account of nature and its worthy delimiting functionality relating to Geist, transcending its Kantian boundaries whereas serving as a huge counterpart to the doubtless self-containing operations of the mind as posited by way of Kant. most significantly, Hegel’s dialectical version of absolute wisdom, built within the Phenomenology and in other places, labored to name into presence a process of cognition for which—through the stream of Aufhebung (a “sublation” that's instantly a cancellation, a protection, and an elevation)—everything is possibly an issue of healing and oblique, or mediated, rescue. A discarded, refuted, or misplaced item, concept, or event constantly possibly might be retrieved within the provider of an Aufhebung that feeds on what's misplaced or discarded within the relentless striving for ever-higher planes of cognition and the combination of data. As Hegel famously places it within the Phenomenology, the dialectical, mediating strength of what's sublatable is based on an idea of Geist during which “Spirit is that this energy in simple terms via taking a look the unfavourable within the face, and tarrying with it [dem Negativen ins Angesicht schaut, bei ihm verweilt]. ”10 to make sure, the Hegelian process is familiar with the necessities of contemporary philosophy following Kant’s Copernican flip “as the pathway of doubt, or extra accurately because the method of depression [der Weg der Verzweiflung],” and there infrequently will be any dialectical inspiration important of its identify that used to be no longer based on primary depression. eleven yet, as Hegel argues, the “skepticism that finally ends up with the naked abstraction of nothingness or vacancy can't get any more from there, yet needs to wait to work out no matter if anything new comes besides it, with the intention to throw it too into an analogous empty abyss. ” He maintains: “But while, nonetheless, the result's conceived because it is truthfully, specifically, as a determinate negation, a brand new shape has thereby instantly arisen, and within the negation the transition is made during which the growth in the course of the whole sequence of kinds comes approximately of itself. ”12 one of many parts that distinguishes a garden-variety kind of negation from Hegel’s determinate negation is exactly the inspiration that the determinate negation recuperates what's negated or misplaced within the type of a brand new shape or a chain of kinds which are thereby led to. They develop into legible as figures laying naked yes styles of realization that engage with the assumption and standards of absolute wisdom. it's no twist of fate, then, that Hegel ends his influential advent to the Phenomenology by way of situating the recuperative strength of Aufhebung that passes via determinate negation in a particularly uncovered and important position in his textual content: “And eventually, while recognition itself grasps this as its personal essence, it's going to symbolize the character of absolute wisdom itself [die Natur des absoluten Wissens selbst bezeichnen]. ”13 For the Hegelian method that pivots at the regulative proposal of absolute wisdom, there hardly ever could be a precise type of absolute loss or an exact event of the hauntings occasioned by way of an irrecuperable trauma—in brief, not anything for which convenience couldn't be almost certainly adduced from elsewhere—but the lifetime of afterness that Nietzsche imagines can by no means be considered one of redemption and Aufhebung.