Does philosophy have a future? Postmodern thought, with its rejection of claims to absolute truth or moral objectivity, would seem to put the philosophical enterprise in jeopardy. In this volume some of today's most influential thinkers face the question of philosophy's future and find an answer in its past. Their efforts show how historical traditions are currently being appropriated by philosophy, how some of the most provocative questions confronted by philosophers are given their impetus and direction by cultural memory. Unlike analytic philosophy, a discipline supposedly liberated from any manifestation of cultural memory, the movement represented by these essays demonstrates how the inquiries, narratives, traditions, and events of our cultural past can mediate some of the most interesting exercises of the present-day philosophical imagination. Attesting to the power of historical tradition to enhance and redirect the prospects of philosophy these essays exemplify a new mode of doing philosophy. The product of a National Endowment for the Humanities Summer Institute in 1990, it is the task of this book to show that history can be reclaimed by philosophy and resurrected in postmodernity. Contributors. George Allan, Eva T. H. Brann, Arthur C. Danto, Lynn S. Joy, George L. Kline, George R. Lucas, Jr., Alasdair MacIntyre, Robert C. Neville, John Rickard, Stanley Rosen, J. B. Scheenwind, Donald Phillip Verene

Using philosophical and ethnographic theory, presents new approaches to ritual and memory, relating them to visual and sound images as acts of communication.

Writing Philosophical Autoethnography is the result of Alec Grant’s vision of bringing the disciplines of philosophy and autoethnography together. This is the first volume of narrative autoethnographic work in which invited contributing authors were charged with exploring their issues, concerns, and topics about human society, culture, and the material world through an explicitly philosophical lens. Each chapter, while written autoethnographically, showcases sustained engagement with philosophical arguments, ideas, concepts, theories, and corresponding ethical positions. Unlike much other autoethnographic work, within which philosophical ideas often appear to be "grafted on" or supplementary, the philosophical basis of the work in this volume is fundamental to its shifting content, focus, and context. The narratives in this book, from scholars working in a range of disciplines in the humanities and human sciences, function as narrative, conceptual, and analytical exemplars to act as a guide for autoethnographers in their own writing, and suggest future directions for making autoethnography more philosophically rigorous. This book is suitable for students and scholars of autoethnography and qualitative methods in a range of disciplines, including the humanities, social and human sciences, communication studies, and education.

This reconstruction of the work of 'dialectical memory' in Hegel raises the fundamental question of the principle that presides on the articulation of history and indicates in Hegel's philosophy two alternative models of conceiving history: one that grounds history on 'ethical memory,' the other that sees justice as the moving principle of history.

The drive to overcome nature is a projection of the anxiety about succumbing to our own nature. Inevitably, this conflict creates a vicious circle. For in subduing nature to our technical goals - themselves arranged so that our human frailty is to be overcome - we end up destroying the world in which we must live. Of late, we have begun to recognize this viciousness, both in our acts and more profoundly, in our thoughts. Yet the attempt to lose our nature by losing Nature holds an even deeper conflict: "The most effective means of escaping spiritual trial is to become spiritless, and the sooner the better. If only taken care of in time, everything takes care of itself." (Kierkegaard, 1844). Social philosopher G.V. Loewen is the author of forty books on ethics, education, aesthetics, religion, health and social theory, and more recently, metaphysical adventure fiction. He was a professor in the interdisciplinary human sciences for two decades. "The Penumbra of Personhood is not only the cumulative effect and expression of the primordial characters of Dasein, flung along with my being into the world," writes the author, "it is also the most graceful and eloquent response to the unknown that we possess. It is, in its own thrown essence, the fullest divergence from any violence of the reactionary or technique of the manager. It is objectively what we are and thus what we have to offer our own time." Ironically, the State has to contend not with history, the writing of which it mainly controls, but rather morality, part of the pre-State metaphysics and a version of collective human vanity that also claims to be timeless. If it is at first striking that even in our time, morality has retained such a hold, on second glance it is at least not surprising. It has ironically become the weapon of the private person, and this is very much against its own cosmogonical backdrop. Morality is shared, as is belief that the one stems from the other, and in this they are quite unlike either ethics or opinion, also having become the pedestal upon which any demagogue can be placed. The uttering of a "higher law" betrays the moralist at every turn. Even if the State can delicately navigate these potentially dangerous currents while affording to ignore mere moral editorializing - an inevitable whirlpool in any democracy at least - if enough "private" people recognize that their misgivings are shared, morality can once again assume a vestige of its former mantle. It becomes a rip-tide of conventional "wisdom" against which this or that elected regime may ride or be ridden over. If this is the most vulgar expression of Dasein's will to life, and even ontically, will to freedom, then it cannot be ignored by the reflective person. It is the final avenue of appeal in a rationalist social organization. Equipped with its own divinity, morality finds that it still has some suasion in the courts, certainly within many families, and in the schools. It is society's "back door man," to use an old Blues phrase, to point up its consistent vulgarity.

What is the history of philosophy? What exactly is this the history of and how is that history to be understood in relationship to philosophy itself? Can philosophy's history, on any of a number of diverse descriptions, ever be said in its own right to constitute a unique and genuine source of philosophical wisdom or insight? George Lucas sweeps aside the constraints of traditional methodological and cultural boundaries to reflect broadly on a variety of answers to these questions, as posed by many of the major philosophical figures of the past century. Inviting a re-consideration of the work of scholars as diverse as Alasdair MacIntyre, Leo Strauss, Jacques Derrida, Michel Foucault, Richard Rorty, Hans-Georg Gadamer, Bertrand Russell, Arthur Danto, Martha Nussbaum, Paul Ricoeur, Charles Taylor, Keith Lehrer and Jerome Schneewind, Lucas ranges widely over the history of philosophy itself in search of original, probing answers to these profound and perennial issues.

This ambitious work reclassifies and restructures the history of ideas and the philosophy of culture through a wide-ranging and novel use of the idea of the organon. It does so by radically revising standard interpretations and theories of all branches of philosophy, and by providing an intellectual and philosophical foundation for the new organon of the cultural sciences. Furthermore, the seeded idea that saw its growth in the form of this book is the unshakable conviction that the only way by which a new apparatus of philosophy, an organon, could be created is by harking back to the vast sources of imagination, inspiration and mimēsis. This entire study is based on the notion that metaphysics, insofar as it is concerned with the world in its entirety and with human being’s existence and thought, should provide the foundation for the organon of cultural sciences, based on symbolic forms. Given that the colossal amount of information and knowledge of philosophy, arts, humanities, logic, mathematics, social sciences and natural sciences cannot be comprised, analyzed and comprehended per se, it is the organon’s objective to extract the main principles, ideas, postulates, theorems and theories of the cultural sciences, and, subsequently, to shape and restructure them as symbolic forms. Since all these principles are grounded on Becoming—which is not a stable or fixed entity such as Being, substance or thing—the symbolic forms preserve and change, elevate and further the organon of the cultural sciences, via a critical-dialectical process.