Tragic Thoughts at the End of Philosophy: Language, Literature, and Ethical Theory
Recently, a number of Anglo-American philosophers of very different sorts--pragmatists, metaphysicians, philosophers of language, philosophers of law, moral philosophers—have taken a reflective rather than merely recreational interest in literature. Does this literary turn mean that philosophy is coming to an end or merely down to earth? In this collection of essays, one of the most insightful of contemporary literary theorists investigates the intersection of literature and philosophy, analyzing the emerging preferences for practice over theory, particulars over universals, events over structures, inhabitants over spectators, an ethics of responsibility over a morality of rules, and a desire for intimacy with the world instead of simply a disengaged knowledge of it.
What people are saying - Write a review
We haven't found any reviews in the usual places.
Other editions - View all
action answer appears argument asks become beliefs Cambridge Cavell Cavell's character claim coherent comes concepts condition construction course critical culture Davidson discourse essay ethical example existence experience expression fact feelings give hermeneutics human idea imagine intelligible interesting interpretation James kind knowledge language linguistic literary literature living logical longer look Maclntyre means metaphor mind moral namely narrative natural never objects ordinary ourselves particular perhaps philosophy poem poetry poets political possible practice principle problem produce question rationality reading reality reason relation respect responsibility rules says scheme seems sense sentence simply situation social someone sort sound speak story structure talk theory things thought tradition trans true truth turn understanding University Press voice whole writing York
Page 7 - As an empiricist I continue to think of the conceptual scheme of science as a tool, ultimately, for predicting future experience in the light of past experience. Physical objects are conceptually imported into the situation as convenient intermediaries — not by definition in terms of experience, but simply as irreducible posits comparable, epistemologically, to the gods of Homer.