The book of practice-part viii

series 6: research program the book of practice – part viii
501
sun (n): The radiant energy, especially heat and visible light, em itted by the sun; sunshine drink our refuge not yet fo
und all full cup w oe
s sank dregs o n ly fool know s
Faith The theological virtue defined as secure belief in G od
an d a t rust in g ac cep
t ance of G od's w
ill
nig ht g
od who si
hope persists still s
in ge
r w
or ld
ealized, or followed
Faith
3: IS THIS IMAGE, GUILTY OF NOT GUILTY IN FALSELY REPRESENTING THE ADORATION OF THE GOLDEN CALF BY NICOLAS POUSSIN?
Decision m ade: faith: trust especially in religious doctrine; religion; things believed, loyalty D ec
is io
n m
ad e:
t he
c ro
ething for the sake of som ething else
Decision made: "Abraham offer him as a sacrifice to me"
D ec
is io
n m
ad e:
t he
c ro
an controlling power
drink (v.tr.): To take into the m outh and swallow (a liquid)
king·dom (n): The realm
of this sovereignty
Super–man
find sun one charity heavy day seem s we're lost teach beggar's nam
e no way mind reels
Charity The theological virtue defined as l ove directed first tow ard God but also toward oneself and one 's neighbors as objects of God's love
words cannot tell sing w ell he art feels through night blows fa te fall
D ec
is io
n m
ad e:
T he
c ro
ent; will, discretion, choice.
502
you reflect your own values upon the mirror (your own ethics)
you reflect your own values upon the painting (your own ethics)
identifycharacterizedecide
present
504
you bracket your own values when you see art in a gallery. you judge it on an aesthetic level, using your own values (your tradition or your base knowledge)
the viewer always dominates the work of art; they scrape off the meaning for themselves. (like their own image in the mirror, they take the meaning for themselves)
present
505
t ance of G od's w
ill
nig ht g
od who si
in ge
r w
or ld
Faith
Decision m ade: faith: trust especially in religious doctrine; religion; things believed, loyalty D
ec is
io n
m ad
e: t
he c
ro wd
D ec
is io
n m
ad e:
t he
c ro
of this sovereignty
Super–man
e no way mind reels
D ec
is io
n m
ad e:
T he
c ro
506
the viewer moulds the picture, to what they want it to mean (because they can)
levinas (1906 –1995): wants to argue for the responsibility of the other
present
507
t ance of G od's w
ill
nig ht g
od who si
in ge
r w
or ld
Faith
ec is
io n
m ad
e: t
he c
ro wd
D ec
is io
n m
ad e:
t he
c ro
of this sovereignty
Super–man
e no way mind reels
D ec
is io
n m
ad e:
T he
c ro
508
rather than ask why is there something like leibniz or heidegger, we should ask, how does being justify itself
totality and infinity is an essay on exterioty, exterority is levinas’ name for what ever escapes the totalling aspects of knowledge, that is being in so far as it exceeds thought
present
509
t ance of G od's w
ill
nig ht g
od who si
in ge
r w
or ld
Faith
ec is
io n
m ad
e: t
he c
ro wd
D ec
is io
n m
ad e:
t he
c ro
of this sovereignty
Super–man
e no way mind reels
D ec
is io
n m
ad e:
T he
c ro
t ance of G od's w
ill
nig ht g
od who si
in ge
r w
or ld
Faith
ec is
io n
m ad
e: t
he c
ro wd
D ec
is io
n m
ad e:
t he
c ro
of this sovereignty
Super–man
e no way mind reels
D ec
is io
n m
ad e:
T he
c ro
510
consciousness should not be understood primarily as disclosing power which seek to represent the object adequately (levinas view of husserl), but as an overflowing which can never be fully expressed
god is never graspable or a comprehensive notion. god is at best the “trace” of something that will disrupt the present
present
511
t ance of G od's w
ill
nig ht g
od who si
in ge
r w
or ld
Faith
ec is
io n
m ad
e: t
he c
ro wd
D ec
is io
n m
ad e:
t he
c ro
of this sovereignty
Super–man
e no way mind reels
D ec
is io
n m
ad e:
T he
c ro
0, 1, 1, 2, 3, 5, 8, 13, 21, 34, 55,1 2 3 5 8 13 211
characterize decideidentify
512
levinas accuses husserl of intellectualism, in so far as he privileges theory, perception and judgement. levinas agrees with heidegger, that being is primarily the field of action and solitude
experience of being is so encompassing, that it cannot be negated. being has no outlets, it embracing everything
present
513
t ance of G od's w
ill
nig ht g
od who si
in ge
r w
or ld
Faith
ec is
io n
m ad
e: t
he c
ro wd
D ec
is io
n m
ad e:
t he
c ro
of this sovereignty
Super–man
e no way mind reels
D ec
is io
n m
ad e:
T he
c ro
514
levinas felt western philosophy has prioritized the “same”, “me” over the “other” and “you”
levinas main point is the other is not another me, nor is it something defined by its relationship with me, but rather something completely other and unique
present
515
t ance of G od's w
ill
nig ht g
od who si
in ge
r w
or ld
Faith
3: IS THIS IMAGE, GUILTY OF N ALSELY REPRESENTING THE ADORATION OF THE GOLDEN CALF BY NICOLAS POUSSIN?
ec is
io n
m ad
e: t
he c
ro wd
D ec
is io
n m
ad e:
t he
c ro
of this sovereignty
Super–man
find sun one charity heavy day seem s we're lost teach beggar's na
Charity The theological virtue defined as l ove directed first tow ard God but also toward oneself and one '
od's love
3: IS THIS IMAGE, GUILTY OF NOT GUILTY IN FALSELY RESENTING THE
D ec
is io
n m
ad e:
T he
c ro
516
the other is not hostile (as for sartre) but welcoming. in fact we prioritize the other over ourselves, as we can control ourselves but not others
otherness is the difference between the other and me. it produces speech (face to face). a face is infinite; it can never be fully represented
present
518
sartre (1905 –1980): freedom is absolute; not a matter of degree, to that extent, human freedom is the same as divine freedom. further more freedom resides in a decision of the intellect, in autonomous thinking rather than rising to action
sartre takes the view that although humans are always limited in theory to facticity, (sex, height, race and economic situation) and are always uniquely situated in space and time we are nevertheless free to make themselves through their own projects
present
519
und all full cup w oes sank dregs o n ly fool know
s
Faith The theological virtue defined as secure belief in G od and a t rusting accep t ance of G
od's w ill
nig ht g
od who si
s infallible undisputed unresting we go on filled dumb use
hope persists still
ge r
w or
Faith
ec is
io n
m ad
e: t
he c
ro wd
D ec
is io
n m
ad e:
t he
c ro
of this sovereignty
e're lost teach beggar's nam e no way mind reels
Charity The theological virtue defined as love directed first tow ard God but also toward oneself and one 's neighbors as objects of God's love
D ec
is io
n m
ad e:
T he
c ro
520
existentialism does not lead to amorality or nihilism; rather it brought freedom back to the individual
imagination is impossible without freedom
present
521
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
Faith
ec is
io n
m ad
e: t
he c
ro wd
D ec
is io
n m
ad e:
t he
c ro
of this sovereignty
D ec
is io
n m
ad e:
T he
c ro
t ance of G od's w
ill
nig ht g
od who si
ge r
w or
ld with
out hands
NG THE ADORATION OF THE GOLDEN CALF BY NICOLAS POUSSIN?
ec is
io n
m ad
e: t
he c
ro wd
D ec
is io
n m
ad e:
t he
c ro
of this sovereignty
Super–man
find sun one charity heavy day seem s we're lost teach beggar's n
d's love
words cannot tell sing w ell he art feels through night
l
s a te fall
3: IS THIS IMAGE, GUILTY OF NOT GUILTY IN ESENTING THE COLAS POUSSIN?
D ec
is io
n m
ad e:
T he
c ro
522
imagined objects have a certain poverty, as we have a rather limited access to the object, where a perceived object however has an indefinite richness or shades
merleau-ponty (1908 –1961): argues that the concept of freedom is itself historically conditioned. freedom exists in contact with the world, not outside it
present
merleau-ponty wants to emphases the dialectical relationship between subject and object
only art has the capacity of innocent looking without trying to form an opinion. the painter is involved in a giving birth to the visible rather than attempting to produce a representation of the world?
present
8
526
he saw painting as providing evidence of the primordial connections between the body and the world, which could not be explained in philosophical terms
philosophy ought to be creative in the manner of art. philosophy is not the reflection of a pre-existing truth, but like art, it is the act of bringing truth into being
present
527
of this sovereignty
528
humans live between necessity and freedom. our peculiar (or particular) life experience is formed out of physical contingency and the manner in which we inhabit this contingency
merleau-ponty philosophy is always immersed in the world
present
529
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
of this sovereignty
530
derrida (1930 –2004): undecidabilty does not mean that nothing can be done, but rather something must done, and we cannot be certain what to do
derrida agreed with heidegger’s account of endorsing the closure of western metaphysics, so that other paths or ways of thinking can be developed
present
531
of this sovereignty
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
532
logocentricism refers to the manner in which the traditional prioritization of reason in philosophy has led to everything being deemed rational
western philosophy is obsessed with being understood as presence (speech-presence, writing-absence)
present
533
of this sovereignty
s
Faith The theological virtue defined as secure belief in G od and a t rust ing accep t ance of G
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
reject any philosophical analysis that is static
texts are not just books or pieces of writing in the usual sense, but complexes of interrelated meaning. texts can be social, historical or political etc…
present
535
of this sovereignty
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
536
différance is not the principle or an origin from which things flow. it is not foundational or arché
the trouble derrida faces is that différance points to something outside understanding (is this not a transcendental position)
present
537
of this sovereignty
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
the relationship between derrida and religion is significant. deconstruction is like a religion
present
539
of this sovereignty
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
oxford dictionary definition of hermeneutics: understanding and interpretation
gadamer, the hermeneutic circle is between the past (or the tradition that includes culture) and us now. gadamer believes others are very important, we communicate with others through language and this is how we understand others
present
541
of this sovereignty
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
542
gadamer looks to escape subjectivity or descartes dualism of mind and body. to escape subjectivity involved thinking of us not as individuals, but as part of society or culture or being-there (dasein)
the growing tradition of gadamer, mcdowell fits well with the idea research programs
present
of this sovereignty
s w e'r
Charit eological virtue defined as l ove directed first tow
ard
t also toward oneself and one 's neighbors as objects of God's love
rds cannot tell sing w ell he art fe
hrough night blows fa te fall
sun (n): The radiant energy, especially heat and visible light, em itted by the sun; sunshine drink ou r refuge not yet fo
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
544
for descartes, heidegger argues the task of philosophy is too show how the subject can rationally establish the norms of epistemic certainty, whereby a given representation is judged to be true or false
understanding is participation in the world, our situation, being-in-there
present
545
of this sovereignty
Charity
find sun one charity heavy day see e're lost teach beggar's nam
e no way mind reels
Charity The theological virtue defined as love directed fi ard God but also toward oneself and one 's neighbors as objects of God's love
words cannot tell sing w ell
t feels through night blows fa te fall
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
8
546
heidegger emphases the temporarily and incompleteness of all understanding, this makes him (in rorty’s philosophy and the mirror of nature) a hero (along with dewey and wittgenstein) of therapeutic and anti metaphysical pragmatic thinking.
in time however rorty comes to see heidegger as unable to escape the metaphysics of representation. in heidegger philosophy of being, rorty finds another philosophy of “all right” thinking. in rorty’s mind, heidegger fails to heed his own advice, to overcome metaphysics, we must leave metaphysics alone
present
547
of this sovereignty
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
548
rorty explores philosophy as a kind of literature or kind of writing. rorty seeks to align philosophical thought and insight with, with to put it in his own terms, poetry rather than physics
problems of representation. art can represent objects (for example chairs, faces and landscapes), emotions, expressions, abstract ideas, concepts, science and philosophy. although what is outside these visual representations?
present
549
drink (v.tr.): To take into the mouth and swallow (a liquid)
king·dom (n): The realm of this sovereignty
Charity
sun (n): The radiant energy, especially heat and visible light, emitted by the sun; sunshine drink our refuge not yet fo
s
Faith The theological virtue defined as secure belief in G od an d a t rust ing accep t ance of G
od's w ill
nig ht g
od who si
eg
s i nfallible undisputed unresting we go on filled dumb use
hope persists still
e r w
550
are we constrained by our environment? how free are we? are we not trapped in a tight web?
pragmatists believe all theories are at best working hypothesis, which may need not be refined, reflected upon or revised in the future. the pragmatists don’t worry about scepticism, as this is a by-product of the search for certainty
present
551
of this sovereignty
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
552
rorty (1931 –2007): the world has no preferred description of itself
knowledge is the product of inquiry, a problem solving process by means of which we move from doubt to belief. inquiry cannot proceed unless we experiment, that is, manipulate our reality in different ways. knowledge grows through our attempt to push the world around and too see what happens as a result
present
553
of this sovereignty
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
554
pragmatists abandon the idea of truth as corresponding to a fixed reality
rorty: truth has no nature or essence and the less said about it the better
present
555
of this sovereignty
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
556
interpretation makes things, objects, the fabric of the world appear as something
gadamer: it is through language that the world is opened up to us. we learn the world by learning to master a language. the great works form us before we get a chance to observe them with an objective gaze
present
557
of this sovereignty
und allfull cup w oes sank dregs o n ly fool know
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
558
the past is handed to us through the complex and ever changing fabric of interpretations. the past and it’s texts address us, not us them (tradition)
gadamer’s hermeneutic circle, the meaning of text or art is not something we grasp once and for all, but something that exists in the complex dialogical interplay between past and present
present
559
of this sovereignty
Charity The theolog ical virtue defined as l ove directed first tow ard God but also toward oneself and one 's neighbors as objects of God's love
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
560
habermas (1929 –): believes that gadamer places too much emphasis on the authority of tradition, leaving no room for critical judgement and reflection
rorty suggests that we see knowledge as a matter of conversation and of social practice rather then the attempt to mirror nature
present
561
of this sovereignty
Charity The theolog ical virtue defined as love directed first tow ardGod but also toward oneself and one 's neighbors as objects of God's love
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
562
rorty considers science as social and not worldly. rorty views science as the business of controlling and predicting things and is largely useless for philosophical purposes. good science may nevertheless be a model of rationality, in so far as scientific practice has succeeded in establishing institutions conducive to the democratic exchange of beliefs
in rorty view, both dewey and darwin encourage us to see vocabularies as tools to be assessed in terms of the purposes they serve
present
563
of this sovereignty
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
564
darwin’s naturalism implies that there is no privileged vocabulary whose purpose is to serve as a critical touchstone for various descriptive practices. any vocabulary even that of evolutionary explanation is a tool with a purpose (language can evolve)
rorty romantic version of liberalism is expressed in the distinction he draws between the private and the public. public vocabularies are deliberated over public goods and socio-political arrange- ments. private vocabularies are developed in the pursuit of personal fulfilment, self-creation and self-realization of the other
present
565
of this sovereignty
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
566
social justice is not to provide refinements of social theory, but to sensitize us to the suffering of others, to think of others as like ourselves in morally relevant ways
one consequence of an anti-representational view is the recognition that there is no description of how things are from a god’s eye point of view. no skyhook provided by some contemporary or yet to be developed science is going to free us from contingency of having been cultured as we are
present
567
of this sovereignty
und allfull cup w oes sank dregs o n ly fool know
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
568
trouble with this view is that there is no rational way to adjudicate conflict. rorty response is to say there is no rational or irrational, only persuasion of one point of view over another.
rorty is critical of the role of argument in the intellectual process and is dismissive of theories of truth, knowledge and rationality. he has a complete lack of faith in the idea that there is an ideal vocabulary, one that contains all genuine discursive options
present
569
of this sovereignty
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
différance tries to escape representation
present
571
of this sovereignty
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
an assertion is a declaration, a forthright statement
rorty: all i am saying is that analytic philosophy has become whether we like it or not, the same sort of discipline we find in the other humanities departments. departments where pretensions to rigour and science is less evident. the normal forms of life in the humanities is the same as that is in the arts, a genius does something interesting and new and his or her admirers begin to form a movement (research program)
present
573
of this sovereign
Charity The the
eself and one 's neighbors as objects of God's love
words
ht blows fa te fall
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
574
he continues, methods are simply descriptions of the activities engaged in by the enthusiastic imitators of one or another original mind, what kuhn called research programs, to which their works give rise
the viewer dominates the work of art, scraping off his or her own meaning. they can control the painting meaning with their own ethics
present
575
king·dom (n): T
Charity The th
words
ht blows fa te fall
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
576
the artwork is begging you to make a decision about it, and store it in the well of decisions that are you
if the world is incomplete and there is no foundational knowledge, why do we stick dogmatically to laws, why not change the laws, why not destroy what we have and build a new? (is it because we are linked so closely with base knowledge?)
present
577
king·dom (n): T
Charity The the
neself and one 's neighbors as objects of God's love
words
ht blows fa te fall
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
t ance of G od's w
ill
nig ht g
od who si
t s be
fallible undispu ted unresting we go on filled dumb use
in ge
r w
or ld
3: NG THE ADOR COLAS POUSSIN?
ec is
io n
m ad
e: t
he c
ro wd
D ec
is io
n m
ad e:
t he
c ro
of this sovereignty
Super–man
find sun one charity heavy day seem s we're lost teach beggar's n
d's love
words cannot tell sing w ell he art feels through night bl
fa te fall
3: IS THIS IMAGE, GUILTY OF NOT GUILTY IN FALSELY REPRESENTING THE ADORATION OF THE GOLDEN N?
D ec
is io
n m
ad e:
T he
c ro
each individual is on a journey of discovery
cannot apply the history of past decisions to the future, as the future requires a decision, a leap of faith. if there is no faith, the future is a matrix and computer program that is predictable and known. we will not be able to disclose or discover anything at all
present
579
of this sovereign
Charity The the
words
ht blows fa te fall
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
ealized, or followed Decision m ade: religion: belief in superhum
f this sovereign
bbh atand
visible light
laws prevent further decisions being made?
unfortunately the past can be used to control the future. the past however, should only provide context and supply information to the future
present
581
king·dom (n): T
Charity The the
words
ht blows fa te fall
sun (n): The radiant energy, especially heat and visible light, em itted by the sun; sunshine
t yet fo und all full cup w
oes sank dregs o n ly fool know s
rtue defined as secure belief in G od and a t rusting accep t ance of G
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
582
we cannot make future decisions without base knowledge or context. is this why knowledge appears so important?
you are free to decide
present
584
if the world is complete, then there is no freedom; our lives would be a predictable program
every individual builds their own base knowledge, accumulating a reservoir of decisions (research program). these research programs are contextual, spatial and their context influences the further decisions we make
present
585
king·dom (n): T
Charity The th
words
ht blows fa te fall
fuge not yet fo und all full cup w
icalvirtue defined as secure belief in G od and a t rusting accep t ance of G
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
8
586
being-in-the-world is using equipment and participating in the world. if you are theoretically disinterested, you are not participating in the world. art galleries allow us to study art without the context of the world. this gives art a strangeness but also leads to irrelevance
art that is being-in-the-world: duchamp’s ready-mades, christo wraps
present
587
of this sovereign
Charity The theol
words
ht blows fa te fall
not yet fo und all full cup w
virtue defined as secure belief in G od and a t rust ing accep t ance of G
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
588
the maze forces the viewer to experience their being, in terms of heidegger, a disturbance. it forces the viewer to confront the art face-to-face and close up
the maze inverses the gallery space, it is a gallery within a gallery, creating more surface area within the gallery space to show paintings
present
589
of this sovereignty
s
od's w ill
nig ht g
od who si
hope persists still
ge r
w or
of this sovereignty
590
initially the research program looks like a room full of paintings, but on entering the maze you find it to be more complex
why create artwork at all?
present

Documents

The book of practice-part viii