By W. T. Jones, Robert J. Fogelin
Learning the philosophy of the 20th century is an issue of being surrounded via bushes to such an volume that it really is tough to make out the form of the woods as an entire. however, regardless of all of the variety of events and colleges into which they're divided, we will be able to nonetheless make out that philosophy in our instances has a land of harmony. within the first position, seeing that philosophy by no means develops in a vacuum yet is a part of the continuing tradition, all of the a variety of colleges of twentieth-century philosophy have, because it have been, a twentieth-century glance. This designated glance effects from the truth that all twentieth-century philosophers, despite the fact that a lot they range philosophically, are resonating with and responding to the deep issues of the society of which they seem to be a part—its ambivalence towards technological know-how, its preoccupation with language, its fear over awareness, and its lack of confidence...
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Extra info for A History of Western Philosophy: The Twentieth Century to Quine and Derrida, Volume V
The memory or the hope that would constitute jewishness seems to be able to emancipate [affranchir] itself, indeed, from tradition, from the promise and the election proper to judaism. Yet, whether or not one would have to do so, it will always be possible to re-root the very idea and movement of this emancipation, the desire for this emancipation, in a given of judaism, in the memory of an event that, continuing, as it is, to be threatened by amnesia, would remain a history of the gift of the law and would represent the ultimate guardian of the reference to the jewish phenomenon, to the name or to the attribute 32 Abraham, the Other .................
If, on the one hand, Sartre implicitly, practically, recognizes that this 28 Abraham, the Other ................. 16478$ $CH1 05-08-07 11:13:46 PS PAGE 28 distinction (authentic/inauthentic) is from the first limited in its pertinence, even untenable, what he does not recognize, on the other hand, is from whence came and toward what the ruin of the distinction is going, wherever it is in use, and in the discourse of the age, first in the Heidegger of Being and Time, for whom the question of authenticity was no doubt more originary and more powerful than the question of truth.
Even if, in another logic, which was never Sartre’s, one were to take seriously this ‘‘quasi’’ in order to draw numerous consequences (something I have attempted to do elsewhere from another point of view and regarding other examples, which I will not evoke here in order not to deviate from my purpose), well then, this Sartrian description of the Jew and of the jewish community, of its ‘‘semblance of unity’’ and of its ‘‘quasi’’ historicity, remains, I would say euphemistically, light [le´ge`re].