crazy people as philosophers
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The three main influences on Slavoj Zizek's work are G.W.F. Hegel, Karl Marx and Jacques Lacan 1.
November 9, 2010 The three religions of the Book each help us to differentiate the divine from the sacred. This liberating concept culminates in Paul's claim, from Ephesians, that "our struggle is not against flesh and blood, but against leaders, against authorities, against the world rulers of this darkness, against the spiritual wickedness in the heavens." Can religious fundamentalism be overcome only with the help of an emancipatory political theology? Philosopher Slavoj Zizek debates this and other incendiary questions on the LIVE stage. This event is sponsored by the Carnegie Corporation of New York.
But in a series of Hitchcock’s films, we find another type of object which is decidedly not indifferent, not pure absence. What matters here is precisely its presence, the material presence of a fragment of reality. It’s a left-over, a remnant which cannot be reduced to a network of formal relations proper to the symbolic structure, but which is, paradoxically, at the same time the positive condition for the effectuation of the formal structure.
Speculative realism is a movement in contemporary philosophy which defines itself loosely in its stance of metaphysical realism against the dominant forms of post-Kantian philosophy or what it terms correlationism . [ 1 ] Speculative realism takes its name from a conference held at Goldsmiths College , University of London in April, 2007. [ 2 ] The conference was moderated by Alberto Toscano of Goldsmiths College, and featured presentations by Ray Brassier of American University of Beirut (then at Middlesex University ), Iain Hamilton Grant of the University of the West of England , Graham Harman of the American University in Cairo , and Quentin Meillassoux of the École normale supérieure in Paris. Credit for the name "speculative realism" is generally ascribed to Brassier, [ 3 ] though Meillassoux had already used the term "speculative materialism" to describe his own position. [ 4 ]
Part of Nietzsche?s problem with history, science, and the knowledge drive in general is that these activities typically presuppose that "knowing" is possible, and that truth is more valuable than untruth, or appearancePart of Nietzsche’s problem with history, science, and the knowledge drive in general is that these activities typically presuppose that "knowing" is possible, and that truth is more valuable than untruth, or appearance. It is supposed that there is another world, one free from our perceptions, which can be known if we can find an objectifying lens through which the real nature of things, i.e. inherent properties, things-in-themselves, essences, can be understood. Nietzsche sees most endeavors concerned with discovering the truth as attempts to separate the knower from the known in such a way that they can separate their perceptions (the way the world seems) from the perceived object (an entity that has an existence free from what we bring to the word.) With this separation of the world into "the world of mere appearances" and the "real world," objects are seen as things-in-themselves, with inherent meanings that are non-revisable, objective, and universal ("The Philosopher" 133).
Collections of Hegel texts - online The Hegel by Hypertext project from Andy Blunden at marxists.org has probably the biggest collection of Hegel texts online (This is identical to the 'Hypertext' link in the menu at the top). They also have most famous marxist comments on Hegel's works online, too.