Undser Shtetl Brent - Bente Kahan - Jiddischkeit * A Concert In The Jewish Spirit (CD, Album)


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African Studies Library Borrow it. Alumni Medical Library Borrow it. Astronomy Library Borrow it. Fineman and Pappas Law Libraries Borrow it. Frederick S. Pardee Management Library Borrow it. Mugar Memorial Library Borrow it. Through the play of hypotyposis the puppets do not appear as mere things on a string to be watched unresponsively, but rather as cognitive objects with deep vested significance.

It certainly presumes to make use of these aims but not as direct proof of their truth or the point-by-point analysis of any given postulate. I will not render the anecdotes in detail because I wish to encourage the reader to turn to them herself. Put briefly, the first one describes an impressionable youth who loses his ability to perform gracefully because of an unfortunate incident involving a classical artwork, attempted mimicry, and the barely checked ridicule of his teacher.

For the second one, Herr C gives an off- the-wall travel account of a bear reared domestically at a Baltic farm against whom he is goaded into an impossible fencing match. It is true these bizarre snippets are at first confusing.

But, when viewed from the vantage point of aspiring for tran- scendence for something we cannot do, something beyond our cognitive kenthe lesson learned is clarified. These scenes and insights remind us that, in Kleist, the metaphysical question remains because it cannot be eliminated. It is also possible the show might just stop, having run out of images and the words to describe them.

What kind of experience would that be? Allerdings, antwortete er, das ist das letzte Kapitel von der Geschichte der Welt. In view of the preceding dialogue and the puppet show be- fore their eyes, the narrator wonders if the only way to return to innocence would actually be through more knowledge instead of the opposite. Instead of letting go of our needs, urges, and desires to explain, investigate, and peruse, should we not rather heat up the pursuit—watch and learn from puppets, making up more and more off-kilter arguments and anecdotes to force language to its limits?

While her interpretation may be useful in questions of self-reflection, it does not remove the problem of the stare. For as words fly out of our mouths at any time to describe and explain what we see, there is no given trajectory that they will trace and indicate where they will land. Inasmuch as there is both distraction and hope over what anything means or will result in, the belief always comes with a poignant sense of loss and banishment exposed to recurring sweeps of shame and fear of death.

If, for example, we sought to dem- onstrate successfully how human ambition to reach a higher plane could be explained by describing the meaning of a puppet show, hypotyposis made it possible through the symbol of the ground.

In my experience there are at least three points to start to answer that question. No transcendental ambition can carry out its own plan—it can only confirm that it must exist, in language. This leads us to my third and final point. Because there is no end to description and no end to not knowing for sure, we can only describe the end of the world as we think we know it. The encounter stops there, meaning nothing.

And so we are finally left with the experience of an end beyond which there is nothing, no heaven or hell, utopia or dystopia, living essence or dead matter, words, or images. Cambridge: Cambridge University Press.

Caygill, Howard. A Kant Dictionary. Oxford: Blackwell Pub- lisher. Such a feat would doubtlessly satisfy any Kantian dream. Cox, Jeffrey. De Man, Paul. Aesthetic Ideology. This reaction is not based on an anti-Chinese furor of the people of Halle, but is caused by the rejection of Wolff's central idea: With the help of Confucianism, Wolff sought to show that the basic concepts of morality are not based in Christian religion, but that they rather derive from universal, and therefore also globally unifying, sources of reasoned philosophizing.

This implies an appreciation of the concepts of dignity and virtue in Confucius' philosophy, and at the same time challenges Western, especially Christian notions of singularity. However, the underlying universalist rationalism seems to assume that whatever is good and right in the intellectual endeavors of the most varied times and cultures is being absorbed in the unity of reason, while the highest revelation of this reasoning is expressed in Wolff and his understanding of his contemporary philosophy.

In this regard, Leibniz' and Wolff's curious exoticism refer to a position which is detailed in Hegel. With the institutional consolidation of philosophy in Germany at the end of the eighteenth century, one can observe an increased systematic interest in the history of philosophy as a discipline.

Ulrich Schneider observes that until the second half of that century, philosophy-historical books were introduced with great regularity "through a section on philosophy among the Chaldaeans, Persians, Arabs, Indians, Chinese, Egyptians, Celts, and Jews also Phoenicians, Ethiopians, and Japanese occasionally.

The history of philosophy is being represented increasingly as a continuous development, starting from the exceptional Greek beginnings and leading to a development of philosophy in Europe in the presumed proper meaning of the term solely as the consequence of historical progress. Since that time the idea dominated in Europe that true philosophy only emerged once, namely in Greece, and is even now still being based on that ancient Greek transition. Ancient Chinese philosophy either plays no role or at most a marginal role in this narrative.

Furthermore, contemporary philosophy in China is being considered only to the extent, as it seems thematically, argumentatively and disciplinarily linked to the current discourses developed within the Greek-European-Western tradition.

In this context Hegel exerted considerable influence. His widely Album) lectures separate early Greek philosophy from even earlier mythical-religious modes of thought, from the practical teachings of the traditional sages, and from the cultural and cognitive achievements of the adjacent Egyptian or Babylonian civilizations. According to Hegel, the emergence of philosophy in ancient Greece was neither substantially influenced by other cultures, nor did real philosophy emerge and flourish in other cultures such as China:.

Only with Greek philosophy do we make our beginning in the proper sense, for what went before was just a preliminary. We refrain from speaking of other philosophies—of Mongolian, Persian, or Syrian philosophy; to talk about such things is only a display of erudition.

Oriental philosophy is only preliminary, and we speak about it only in order to provide the justification for not occupying ourselves with it more extensively, and to explain the relationship in which it stands to thought, Album) authentic philosophy.

Even though Oriental religions "come closer to" philosophy when compared with the Roman or Greek religions LHP [the last sentence on the page that you had sent, does not support the original wording], nonetheless, The intellectual achievements of the Orient are of no importance in a history of philosophy since "what goes by the name of Oriental philosophy is In his Introduction to the History of Philosophy Hegel elaborates on the reasons he sees for the backward character of Oriental thought: In addition to the allegedly religious character of these ways of thinking, the essential prerequisites for true philosophy are not given in what he calls "the Orient.

In the Oriental world one is free, namely, God or the despot. The Greek principle embodies the extension that some are free In the third stage the human being as such is free.

This is how Hegel justifies his verdict without doing any further investigation that Chinese thinking is not philosophy, but at most wisdom or general thought. It does not, according to Hegel, result from free, systematic, and critical use of reason and therefore does not enable any conscious intellectual progress.

This is said to apply to India as well as to Egypt. Accordingly, Hegel concludes: "The Asian worldview therefore remains in the background, and we start where free thought emerges on its own account, grasping its object as thought. Anything else does not deserve to be called philosophy" LHP After Hegel, historians of philosophy of the most diverse traditions, including several outspoken Anti-Hegelians, have essentially followed this assessment.

The history of philosophy—at least in Germany—is still usually seen as a history that begins in Greek antiquity and leads in a roughly continuous and progressive sequence of European thinkers into the most current present.

For example, at the end of the twentieth century Hans-Georg Gadamer writes, "there Album) no doubt that it was the Greeks who instigated a world-historical decision with their own thinking and decided the path of modern civilization with the creation of science.

According to the understanding of Hegel, Gadamer and others, only the Western tradition experienced the intellectual freedom manifesting itself in open and institutionalized curiosity, independent of religious or dogmatic restrictions. Only this spirit enabled a special mode of thinking that is still considered as being the basis of modern philosophy and science. I therefore suggest that the general lack of interest in Chinese philosophy in Germany is not only being based on ignorance but on fundamental convictions, which are already present in Leibniz and in Hegel.

Many German philosophers are convinced that Confucius and Lao Tzu might be thinkers of considerable wisdom and depth, yet they do not play a decisive and sustainable role in the history of philosophy. For even if these two are put on a par with Plato and Aristotle, ancient Chinese thought, so it is said, has not triggered this afore mentioned "awakening of the desire to know. Ancient Chinese thought has not initiated a dynamic and progressive sequence of creative new beginnings that distinctively characterizes philo-sophia as a search for wisdom.

In the light of Socrates' critical ignorance as a role model, philosophy is understood as being an activity, which turns away from tradition and instead strives for truth and universality exclusively by means of reason. In this objection, Hegel's thesis re-sounds that Chinese philosophy, after its brilliant beginnings, did not advance any further and dissolved into various schools of dogmatic exegesis without any further contributions to the global quest for universal truth.

Such a judgment, however, does not render obsolete a solid knowledge of nearly three thousand years of intellectual debate in Chinese culture, but rather presupposes it. Moreover, Album) development is thus made the standard of development by privileging a typically Western pathos of critical new beginnings over a typically Eastern culture of careful exegesis and actualization of classical texts.

Against such a philosophical universalism, however, both historical and systematic objections have been raised. In recent accounts of the history of philosophy, the traditional perspective is problematized as being Eurocentric, a term meant to blend the phrase "Western ethnocentrism" or "European ethnocentrism" into a single word. It differs from ethnocentrism in that it does not refer to an ethnic group and its habits, but rather to a set of cultural characteristics.

Beyond the sheer narrow-mindedness of quasi-normal ethnocentrism, which is about regarding one's own customs as being the best ones, Eurocentrism is characterized by its claim of universal validity.

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