A Guide to Philosophy in Six Hours and Fifteen Minutes by Witold Gombrowicz

By Witold Gombrowicz

Perhaps an individual within the Amazon group can disabuse me of this concept, yet this ebook turns out virtually solely valueless. if you would like a truly quickly creation to those philosophers, you'll do larger on Wikipedia (especially the German version). Gombrowicz is, i believe, one of many crucial novelists of the final century. His brief tales are large; "Cosmos" within the new translation is a masterpiece. i assumed that whether I wasn't persuaded by way of his tackle philosophy, i'd research whatever approximately him, or approximately his novels; and that i additionally notion I'de be entertained, simply because he should be fabulously funny.

But i cannot get any perception into his novels from this; it is it seems that meant to be whimsical, yet for me, a minimum of, there's not a lot whimsy right here. and that i wouldn't learn it for info approximately those philosophers.

But if anyone available in the market could make the relationship among his novels and this booklet, i might feel free to listen to approximately it.

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The Dionysian Self: C.G. Jung's Reception of Friedrich Nietzsche

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This reprinting of Paul Bishop’s 1995 doctoral dissertation is a welcome occasion in Nietzsche circles, and that i wish it will likely be seen with the gravity it merits in Jung circles to boot, due to the fact a part of Bishop’s objective is “to go back Jung to a practice of highbrow debate from which, quite often due to his fans, he has been excluded” (1). The achieve right here redounds both to Nietzsche and Jung readers, simply because experts within the respective camps might use a greater figuring out of the intellectual-historical legacy assimilated via those thinkers. Jung’s historical past in Romantic Naturphilosophie (7), his conception of a “continuous culture inside German literature and philosophy” that runs via Romanticism and Idealism (138), his position in the “Romantic craving for the go back of Dionysos” because it is carried through Hölderlin, Schelling, Creuzer, the Schlegels, Goethe, and Bachofen (369-72), and his final engagement with Nietzsche because the “apogee of post-Enlightenment suggestion” (378) place him as arguably the main consequential Nietzschean of the 20 th century, and if Jung himself is to be believed, the 1st profitable Dionysian. Bishop demonstrates as in actual fact as a person i've got learn that Nietzschean notions of the self are actually notions of a Dionysian self, paradoxical because it sounds on condition that “self” is meant to align with the Apollinian. Bishop’s elevation of Dionysian selfhood in Jung sheds gentle at the Dionysian contribution to modernity particularly because it contributes to types and notions of creativity. For these people who've attempted to tricky on Nietzsche’s knowing of the “Dionysian philosopher,” Bishop’s technique imparts intensity to Nietzsche’s undertaking by means of reframing the dialogue as “Dionysian self. ”

The strength of fable as represented by way of Goethe, Nietzsche, and Jung specifically were good formulated via the Jungian Joseph Campbell, whose paintings on myths turned widely recognized during the media of print and tv (14). The neo-Jungian James Hillman in the meantime “takes the determine of Dionysos to symbolize an act of psychic restoration of misplaced powers and power, now rendered on hand to be used” (19). Hillman’s experience of the Dionysian aligns very heavily with Goethe’s in Faust, which a few regard as an scan in rolling again misogyny and repositioning the corporeal and the religious with recognize to the earth—for that topic Jung was once higher than someone else in spotting the kinship among Faust and Zarathustra as “extraverted” works. Bishop demonstrates the validity of the triad Goethe, Nietzsche, Jung, while he qualifies Jung’s claims or aspirations to be a type of “superior” or “successful” Nietzsche at the foundation of a profitable integration of the Dionysian (80). in the end, Nietzsche had syphilis to cope with, in contrast to Goethe and Jung, and eventually insanity as well—for anyone who nearly introduced Dionysus again to existence for moderns, those tragic skills are concurrently a blessing and a curse. The centrality of Goethe, Nietzsche, and Jung to trendy proposal rests on a Dionysian beginning. Jung needed to learn how to settle for the Dionysian as a favorable strength, as proven within the adverse view of Dionysus elaborated in Psychologische Typen (1921) because it shifts to confident in “Psychologie und Dichtung” (1930)—Bishop attributes this shift to Jung’s elevated curiosity within the Dionysian according to seminars he gave among 1925 and 1936 (167). furthermore, the Dionysian origin contains the Apollo-Dionysus polarity. Bishop explains how Goethe and Schelling labored with the phrases “systole” and “diastole” as cosmological ideas, which Jung then tailored to mental ideas wherein “the means of diastole is linked to the extraverted perspective, which subordinates the topic to the thing” (140). as a result Zarathustra is an extraverted paintings in accordance with Jung since it is diastolic in nature; he attracts on Goethe right here to formulate a mode for discussing the mental attributes of Apollo and Dionysus (140).

Perhaps the main consequential variation of Dionysian and Nietzschean fabric happens in Jung’s reaction to the matter of faith signified via the dying of God. looking on the place one alternatives up the thread of Jung’s reception of Nietzsche (and Bishop’s e-book is thorough and trustworthy in tracing this course), readers should be questioned through Jung’s insistence that Nietzsche represented a pathological personality, and through Jung’s eagerness to return to the safety of faith. Bishop does a superb activity of explaining those Jungian matters, claiming that Jung constructs a “Dionysian Self which, throughout the dialectic of realization and the subconscious, allows the Ego to die and be reborn anew” (17). this can be a compelling formula of the matter after we ponder that Dionysus is the endlessly resurrecting god, and that either Goethe and Nietzsche pack their respective masterpieces with birthing metaphors and their respective protagonists endure rebirth (cf. additionally p. seventy two, the place Bishop discusses Rose Pfeffer’s early reputation in 1972 that Goethe and Nietzsche either depend upon transcendent metaphors regardless of their aversion to metaphysics). Nor was once Jung able to settle for Nietzsche’s end that Dionysus needs to oppose Christ: “Jung evolves a programme so one can remodel the Crucified again into the god of the grape, thereby freeing hitherto inhibited powers of power” (64). Jung’s most vital e-book, Wandlungen und Symbole der Libido (1912), may be considered as his Faustian “descent into the depths of the soul,” and the “return of the libido to an subconscious resource of latest mental lifestyles” (94). once again Bishop choices up the thread of this essentially romantic preoccupation with rebirth and renewal, by means of explaining how Hölderlin stated Dionysos as “den kommenden Gott” (the coming god, 94). after all at this juncture Bishop must have pointed out Hölderlin’s nice elegy “Brod und Wein,” which gains either Dionysus and Christ in just the synergy that later captivated Jung, even if he does a piece later consult with “Patmos” during this context (101). the big strength and curiosity Jung summoned for making a position for faith as a reaction to Nietzsche’s declare that God is lifeless is summarized thusly: “As early as 1912, then, Jung had set his post-Nietzschean schedule for the transformation of religion right into a secular, mental faith” (107). As pointed out above, “Dionysian self” parallels “Dionysian philosophizing,” and while Nietzsche remodeled religion into Dionysian philosophy, Jung may practice that very same power to a “psychological faith. ”

Jung’s holiday with Freud used to be strongly influenced, in line with Bishop, by way of his expanding immersion within the matrix of mythological institutions triggered via Nietzsche’s commencing of the Dionysian portal, first in beginning of Tragedy then extra powerfully and authentically in Zarathustra. Nietzsche didn't converse of his trip to Dionysus as a katabasis on the time of delivery of Tragedy, yet really significantly he opened his Zarathustra through depicting the hero’s katabasis, actually his “going under,” and that i think Jung chanced on the instance of katabasis to be compelling in relation to either Goethe and Nietzsche. Bishop unearths how in a letter to Freud, Jung divulges that he used to be making an highbrow descent to the world of the moms, elaborating the entire difficulties produced by way of the libido-occupied mom imago; he's “hidden” (Jung’s time period; ostensibly a result of risks desirous about vacationing the moms) during this attempt through a katabasis into the world of the moms (66). Jung started to reject the incest-based measurement of this going-down, this katabasis, reinterpreting it in its place “as a go back to a non-sexual mom, symbolizing the subconscious, and this was once the message of Wandlungen und Symbole der Libido” (67). hence it used to be in this decisive aspect of departure from Freud that Jung quoted Nietzsche’s Zarathustra in a letter to Freud, explaining within the identify and phrases of Nietzsche’s prophet: “One repays a instructor badly if one continues to be just a scholar” (67). different modernist writers who have been contemporaries of Jung made their very own descent into the Dionysian underworld, between them Conrad, Eliot, and Thomas Mann (175). yet whereas Jung truly used Nietzsche as a part of his critique of Freudian psychoanalysis, he started to view either Nietzsche and Freud as too materialistic of their psychology, to the purpose the place he, Jung, considered Nietzsche’s “spectacular failure to barter with Dionysos” as pointing tips to his personal “more winning lodging with the Dionysian subconscious” (193). The seminar on Zarathustra from the Thirties demonstrates that “Jung was once capable of relate nearly each major aspect in Nietzsche’s philosophy to a corresponding inspiration in his Analytical Psychology,” with the outcome that either through the use of Nietzsche to leverage a holiday from Freud, then via leveraging the holiday from Freud to wreck from Nietzsche, Jung got his replacement process (296-7, 364).

Of path Jung along with his notion of the anima, a feminine precept representing the soul in particular in males, might were sympathetic to Goethe’s portrayal of the moms in Faust, whereas Nietzsche famously had not anything yet contempt for Goethe’s thought of the everlasting female. yet Jung made a mistake in claiming that the anima was once absent from Nietzsche and Zarathustra, and that it used to be successfully purged or displaced by way of the idea that of the superhuman (318). actually, Nietzsche’s anima, to exploit Jung’s time period, is especially a lot alive all through Zarathustra within the determine of the disguised Ariadne, as i've got argued at quite a few instances during the final 3 a long time. Bishop is familiar with that “Woman represents the chthonic energies and subterranean forces of Dionysos,” and that “Jung drew recognition to the normal functionality of girl as a illustration of the darkish facet of lifestyles” (319), yet he misses the chance to show the restrictions of Jung’s declare that the anima is missing in Nietzsche. it'd be extra exact to assert that Nietzsche suppressed the female, in himself and within the Dionysian, after which try and reconstruct the foundation on which Nietzsche felt forced to perform this seductive, disguised, ironic (masked) suppression of the feminine—but neither Jung nor Bishop enterprise into this tough terrain. equally, whilst Bishop discusses the importance of the phallus to Jung’s figuring out of Dionysus, and issues to a passage in Twilight of the Idols that Jung had highlighted in his replica, he likewise supplies brief shrift to Nietzsche’s relative silence at the phallus—another element of the Dionysian which Nietzsche suppresses. We needs to keep in mind that it's a hugely selective Dionysus whom Nietzsche introduces, one for example who's no longer ordinarily favored as a woman’s god. At different occasions, and very for the main half, Bishop is particularly perceptive certainly in checking out the threads of Nietzsche’s masked discourse at the female, for example the place he means that Jung can have been encouraged to make his personal descent to the moms ultimately through Goethe, yet first via Nietzsche’s mediation of Goethe (171-2). This in flip indicates, as I proceed to argue, that Nietzsche observed himself in festival with Goethe within the subject of the female and the Dionysian, no longer in contrast to Jung felt himself to be in pageant with Nietzsche in concerns of the Dionysian.

There are a number of issues on which Jung and Nietzsche sincerely vary. First, Nietzsche shouldn't have permitted Jung’s verdict that he, Nietzsche, represented a failed Dionysian (80), although arguably he may were tickled via Jung’s version of the Dionysian philosophizing into “psychological faith. ” Nor could Nietzsche have permitted Jung’s insistence on a unmarried, Kantian morality latest in every one people a priori (134). For Nietzsche, there are numerous attainable moralities, and the Kantian isn't a very potent one from the perspective of selfhood and selfishness. Jung additionally had to supply either Goethe and Nietzsche sure Teutonic dimensions with which the 2 thinkers may possibly disagree, arguing that it truly is unimaginable non-German might write Faust and Zarathustra (169). those are works of global literature, works of common poetry within the maximum feel, and subsuming them below “Teutonic” simply because they ensue to were written in German turns out somewhat a stretch, though their universal genesis in theoretical romanticism. Jung used to be additionally really serious of the superhuman, failing to determine something confident within the inspiration (234-5), regardless of Nietzsche’s credible achievements in linking the idea that to the which means of the earth—for all his speak of katabasis, intuition, and libido, Jung was once too metaphysical for an appreciation of Nietzsche’s ecological proclivities. On a similar word, Jung ascribed a moment personality to Dionysus, specifically Wotan, thereby subscribing to the Förster-Nietzsche-Wagner imaginative and prescient of Nietzsche experiences. Jung can have wanted the presence of this Germanic war-god to justify his personal stance on Germany’s debacle in WW II. Bishop properly distances himself from Jung in this element too: “It is very ironic for that reason, that Nietzsche must have been misused by means of the nationwide Socialists, and that Jung must have risked complicity with that abuse, it sounds as if not able to wrestle the tenets of reactionary, pagan politics—Dionysos within the Wotanist mode” (379).

This is a richly documented, mature and trustworthy remedy of Jung’s debt to Nietzsche, rendered much more helpful by way of Bishop’s entry to Jung’s library, the place he transcribed Jung’s annotations, his improved use of assets in German and English, and his correction of frequently defective translations of Jung’s works. The publication includes way over i'm able to convey right here, and that i wonder on the caliber of this dissertation—it needs to be one of the very most interesting titles to have seemed within the venerable Monographien und Texte zur Nietzsche-Forschung.

The Oxford Handbook of World Philosophy

The Oxford guide of global Philosophy offers the complicated pupil or pupil a suite of introductions to every of the world's significant non-European philosophical traditions. It deals the non-specialist a manner in to strange philosophical texts and techniques and the chance to discover non-European philosophical terrain and to attach her paintings in a single culture to philosophical principles or texts from one other.

Additional info for A Guide to Philosophy in Six Hours and Fifteen Minutes

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The absolute. As you see, such metaphysical systems have a rather fantastic structure. Even when the systems collapse, they are useful in understanding reality and the world a little better. This idea of the progress of reason in Hegel is achieved through a dialectical system which is of the greatest importance today and which expresses itself somewhat this way. Each thesis finds its antithesis at a higher de- 38 philosophy in six hours gree. This synthesis appears anew as a thesis and finds its antinomy, etc.

Only the sciences involving our faculties remain, like mathematics, logic, geometry, etc. He bracketed God and the sciences. You really see the tremendous repercussions of seeing according to the phenomenological method. * Likewise, I was never born. I was never born in 1904. I only know that I have the idea of my birth in 1904 in my consciousness, and that I have the idea of 1904, that is to say, of all the past years. Everything changed in a diabolical way. That changes the universe. There is nothing more than a definitive center which is consciousness and that which passes into consciousness.

We have to say that only phenomena exist (Husserl). Everything manifests itself as a phenomenon. One cannot say, according to Sartre, that people are intelligent if they express themselves only in stupid deeds. Man is nothing more than what one sees. Notice that each thing has no limit. , are arbitrary definitions sanctified by our language. One can see that existentialism moves into structuralism. The Being in itself can be neither created by someone, nor active or passive (since these are human ideas).

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