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Alain Badiou is one of the most inventive and compelling philosophers working in France today–a thinker who, in these days of cynical resignation and academic specialization, is exceptional in every sense. Guided by disciplines ranging from mathematics to psychoanalysis, inspired as much by Plato and Cantor as by Mao and Mallarme, Badiou’s work renews, in the most varied and spectacular terms, a decidedly ancient understanding of philosophy–philosophy as a practice conditioned by truths, understood as militant processes of emancipation or transformation. This book is the first comprehensive introduction to Badiou’s thought to appear in any language. Assuming no prior knowledge of his work, it provides a thorough and searching overview of all the main components of his philosophy, from its decisive political orientation through its startling equation of ontology with mathematics to its resolute engagement with its principal competition (from Wittgenstein, Heidegger, and Deleuze, among others). The book draws on all of Badiou’s published work and a wide sampling of his unpublished work in progress, along with six years of correspondence with the author. Peter Hallward pays careful attention to the aspect of Badiou’s work most liable to intimidate readers in continental philosophy and critical theory: its crucial reliance on certain key developments in modern mathematics. Eschewing unnecessary technicalities, Hallward provides a highly readable discussion of each of the basic features of Badiou’s ontology, as well as his more recent account of appearance and “being-there.” Without evading the difficulties, Peter Hallward demonstrates in detail and in depth why Badiou’s ongoingphilosophical project should be recognized as the most resourceful and inspiring of his generation.
Monte Johnson examines the most controversial aspects of Aristiotle’snatural philosophy: his teleology. Is teleology about causation or explanation?Does it exclude or obviate mechanism, determinism, or materialism? Is it focusedon the good of individual organisms, or is god or man the ultimate end of allprocesses and entities? Is teleology restricted to living things, or does itapply to the cosmos as a whole? Does it identify objectively existent causes inthe world, or is it merely a heuristic for our understanding of other causalprocesses? Johnson argues that Aristotle’s aporetic approach drives a middlecourse between these traditional oppositions, and avoids the dilemma, frequentlyurged against teleology, between backwards causation and anthropomorphism.Although these issues have been debated with extraordinary depth by Aristotlescholars, and touched upon by many in the wider philosophical and scientificcommunity as well, there is no comprehensive historical treatment of the issue. Aristotle is commonly considered the inventor of teleology, although the preciseterm originated in the eighteenth century. If teleology means the use of endsand goals in natural science, then Aristotle was rather a critical innovator ofteleological explanation. Teleological notions were widespread among hispredecessors, but Aristotle rejected their conception of extrinsic causes suchas mind or god as the primary causes for natural things. Aristotle’s radicalalternative was to assert nature itself as an internal principle of change andan end, and his teleological explanations focus on the intrinsic ends of naturalsubstances – those ends that benefit the natural thing itself. Aristotle’s use of ends was subsequently conflated with incompatible’teleological’ notions, including proofs for the existence of a providential ordesigner god, vitalism and animism, opposition to mechanism and non-teleologicalcausation, and anthropocentrism. Johnson addresses these misconceptions throughan elaboration of Aristotle’s methodological statements, as well as anexamination of the explanations actually offered in the scientific works.
ما از اخلاق چه انتظاری داریم؟ این سوال شاید تاحدودی برای عموم مردم و یا متخصصان این رشته قابل پاسخ باشد؛ اینکه خوب بودن را به ما بیاموزد و در تنظیم روابط فردی م...
جشن کتاب تهران به ایستگاه سی و یکم رسیده است. حال و احوال نشر کتاب خوب نیست و باید فرهنگدوستان را به خرید و هدیه دادن کتاب ترغیب نمود. خانه اخلاقپژوهان جوان ب...
بنیاد کتابهای اخلاق اسلامی عمدتا پالایش جان از آلودگیها و آراستن آن به زیباییها است. اندیشه محوری این قبیل کتابها آن است که انسان فعلی آنی نیست که باید باشد...
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