By Adrian Johnston
Due to the fact that Bacon, Gallileo and Descartes within the early seventeenth century, the family members among technological know-how and faith in addition to brain and physique have remained unstable fault strains of clash. The controversies surrounding those relatives are as alive and urgent now as at any element over the process the earlier 4 centuries.
Adrian Johnston's transcendental materialism bargains a brand new theoretical method of those concerns. Arming himself with assets supplied by means of German idealism, Marxism, psychoanalysis, the lifestyles sciences and modern philosophical advancements, Johnston formulates an account of subjectivity that, even though being either materialist and naturalist, does complete justice to humans as irreducible to typical subject by myself. whilst he argues opposed to relapses into idealisms, dualisms and spiritualisms.
Adventures in Transcendental Materialism elaborates Johnston's place via serious engagements with a few of today's most vital thinkers together with Slavoj Zizek, Alain Badiou, Catherine Malabou, Jean-Claude Milner, Martin Hägglund, William Connolly, and Jane Bennett.
Read Online or Download Adventures in Transcendental Materialism: Dialogues with Contemporary Thinkers (Speculative Realism) PDF
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Additional resources for Adventures in Transcendental Materialism: Dialogues with Contemporary Thinkers (Speculative Realism)
42 The Science of Logic’s subsequent critical revisitation of Spinozism, situated in a remark on “The Philosophy of Spinoza and Leibniz” in the third and final section (“Actuality” [Die Wirklichkeit]) of “The Doctrine of Essence,” repeats some of the content already covered immediately above. However, Hegel does introduce some new twists to his critique here, two of which are relevant in relation to my purposes in the present context. The first of these has to do with the role of negation in Spinoza’s and Hegel’s respective systems43: Determinateness is negation (die Bestimmtheit ist Negation) – is the absolute principle of Spinoza’s philosophy; this true and simple (wahrhafte und einfache) insight establishes the absolute unity of substance.
Johnston 2011b: 92–113; Johnston, 2013i. 3. Žižek 2012: 906. 4. : 907. 5. : 131, 536–8, 611–12, 642–4, 646, 808–9, 905–7, 949. 6. : 185, 263–6, 283–4, 960. 7. : 263. 8. : 742. 9. : 185–6, 188, 459–61, 562. 10. : 354. 11. : 239. 12. : 258, 261. 13. Hegel 1977c: 10. 14. Žižek 2012: 741. 15. : 826. 16. : 144–5. 17. : 905–61. 18. : 250–1. 19. Johnston 2011a; Hägglund, Johnston, and Žižek 2012. 20. Žižek 2012: 823. 21. Johnston 2011c: 141–82; Johnston 2013a: 103–36; Johnston 2013k; Johnston 2014. 22.
71 However, again contrary to yet another popular myth, Hegel’s not-anti-realist absolute idealism is resolutely post-, rather than pre-, Kantian. 72 Admittedly, Hegel repeatedly purports to reveal that what he labels the “subjective idealism”73 of transcendentalism à la Kant (and Fichte), like all other non-Hegelian theoretical positions, inevitably succumbs to self-subversion via its own internally generated dialectical contradictions, imploding under the weight of these inner antagonisms and conflicts lying within its heart.