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By Lee, Kyoo; Descartes, Rene
This identify casts mild on what have heretofore been the phenomenological shadows of 'Cartesian rationality.' In doing so, it discovers dynamic symptoms of spectral alterity lodged either on the center and at the edges of recent Cartesian subjectivity. Calling for a Copernican reorientation of the very concept 'Cartesianism, ' the book's sequence of shut, creatively serious readings of Descartes' signature photos brings the Read more...
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Additional info for Reading Descartes otherwise : blind, mad, dreamy, and bad
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42 A Stage Setup In fact, this question of Descartes as the figurehead of the modern philosophical subject, as an international man of modern mysteries and foundational contradictions, is central to the tradition(s) and idiom(s) of Continental philosophy, to the extent that such an image forms an implicit basis of and provides discursive resources for its intellectual sustainability and institutional evolution. Consider what Caroline Williams says, noting its proto-Cartesian temporality in particular: Derrida has noted that, so long as questions regarding the constitution of the subject are tied to the ontological question which deals with the subjectum, they must remain post- Cartesian.
Turning the absurd into the highest power of thoughts,”19 that is, to the point where the distinction itself, thinking and not thinking, or ascendency and absurdity, does not quite hold or becomes meaningless, like breathing and smoking. ”20 22 A Stage Setup Is there something else, in Descartes’ case, other than the created cogito and the presupposed image of thought? Actually there is something else, somewhat mysterious, that appears from time to time or that shows through and seems to have a hazy existence halfway between concept and preconceptual plane, passing from one to the other.
How does provisionality become almost an eternal condition of human life itself, provided that, to stay in the metaphor, the daily “provisions” one relies on to live become available only for a while? This does not have to be cast as a grand humanistic inquiry into the essence of transient life. Raised here is quite a mundane question, mortality as an existential issue, as Descartes himself wonders: I have never taken greater care in looking after myself than I am doing at the moment. Whereas I used to think that death could deprive me of only thirty or forty years at the most, I would not now be surprised if it were to deprive me of the prospect of a hundred years or more.