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Ξένοι, Θεοί και Τέρατα
Το "Ξένοι, Θεοί και Τέρατα" είναι μια συναρπαστική περιήγηση στον τρόπο που η ανθρώπινη ταυτότητα μορφοποιείται από τις τρεις αυτές, ισχυρές αλλά συνάμα αινιγματικές, δυνάμεις. Ο Richard Kearney εξερευνά το ερώτημα της σχέσης με τον Άλλο μεταβαίνοντας, κεφάλαιο το κεφάλαιο, από τη φιλοσοφία και την πολιτισμική ανθρωπολογία στη λογοτεχνία, από τον κινηματογράφο στην ψυχανάλυση, από τον στοχασμό γεγονότων της επικαιρότητας (επίθεση της 11ης Σεπτεμβρίου, πόλεμος στο Ιράκ) στον σχολιασμό θρησκευτικών κειμένων.
Τα κεφάλαια για τον Άμλετ ή τον Οδυσσέα του James Joyce συναντούν τις συνομιλίες του συγγραφέα με τον παρανοϊκό συνταγματάρχη Kurtz στο Αποκάλυψη τώρα του Coppola και τις γριφώδεις έννοιες του Heidegger, του Derrida, του Jack Caputo, της Kristeva, του Girard, κ.ά. Εν κατακλείδι, ο Kearney αποδεικνύει πως οι "ξένοι, οι θεοί και τα τέρατα" δεν αποτελούν μέρος του Μύθου, αλλά καταλαμβάνουν κεντρικό μέρος του συλλογικού μας ασυνείδητου.
(Από την παρουσίαση στο οπισθόφυλλο του βιβλίου)
Τα κεφάλαια για τον Άμλετ ή τον Οδυσσέα του James Joyce συναντούν τις συνομιλίες του συγγραφέα με τον παρανοϊκό συνταγματάρχη Kurtz στο Αποκάλυψη τώρα του Coppola και τις γριφώδεις έννοιες του Heidegger, του Derrida, του Jack Caputo, της Kristeva, του Girard, κ.ά. Εν κατακλείδι, ο Kearney αποδεικνύει πως οι "ξένοι, οι θεοί και τα τέρατα" δεν αποτελούν μέρος του Μύθου, αλλά καταλαμβάνουν κεντρικό μέρος του συλλογικού μας ασυνείδητου.
(Από την παρουσίαση στο οπισθόφυλλο του βιβλίου)
488 pages, Paperback
First published January 1, 2002
35 people are currently reading
1005 people want to read
About the author
Richard Kearney
93 books74 followersRichard Kearney is the Charles Seelig professor of philosophy at Boston College and has taught at many universities including University College Dublin, the Sorbonne, and the University of Nice.
He studied at Glenstal Abbey under the Benedictines until 1972, and was a 1st Class Honours graduate in Philosophy in the Bachelor of Arts graduate class of 1975 in UCD. He completed an M.A. at McGill University with Canadian philosopher Charles Taylor, and a PhD with Paul Ricœur at University of Paris X: Nanterre. He corresponded with Jean-Paul Sartre, Jacques Derrida and other French philosophers of the era. He was also active in the Irish, British, and French media as a host for various television and radio programs on literary and philosophical themes. His work focuses on the philosophy of the narrative imagination, hermeneutics and phenomenology.
He studied at Glenstal Abbey under the Benedictines until 1972, and was a 1st Class Honours graduate in Philosophy in the Bachelor of Arts graduate class of 1975 in UCD. He completed an M.A. at McGill University with Canadian philosopher Charles Taylor, and a PhD with Paul Ricœur at University of Paris X: Nanterre. He corresponded with Jean-Paul Sartre, Jacques Derrida and other French philosophers of the era. He was also active in the Irish, British, and French media as a host for various television and radio programs on literary and philosophical themes. His work focuses on the philosophy of the narrative imagination, hermeneutics and phenomenology.
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June 13, 2017Benim için öğretici ve okuması zevkli bir kitap oldu. Yazar ele aldığı konuların literatürüne hakim, güzel alıntılar yapıyor, farklı düşünceleri karşılaştırıyor, her birini ayrı eleştirerek sentez fikirler sunuyor. Mitoloji, edebiyat, felsefe ve psikoloji üzerine düşünmeyi ve okumayı seven herkese önerebilirim. Üstelik kaynakçası da özenerek hazırlanmış, böylece kitapta özellikle ilgilendiğiniz bir bölüm olursa devam okumaları yapmak için elinizde güzel bir kaynakça olmuş olacak.
January 18, 2022
kitabın mitlerden edebiyata, reel politikten sinemaya çeşitli disiplinler arasında gezinerek ötekiyle kurduğumuz ilişkilerin doğasını anlattığı ilk yarısı benim için müthiş ufuk açıcıydı. ikinci yarı yoğun bir felsefî birikim gerektirdiği için konuları kimi zaman anlamakta kimi zaman da ilişkilendirmekte zorlandım. ara ara göz atmaya, herhangi bir paragrafı ya da sayfası üzerinde durup düşünmeye ihtiyaç duyulacak kitaplardan biri oldu benim için.
January 24, 2023
Een haat-liefdesverhouding voor de man die mijn masterthesis 20 profetische jaren geleden alreeds heeft geschreven
October 22, 2020
I really did enjoy many of the thoughts in this book, but I'm not sure it fully achieves what it claims it sets out to do. The book wants to piece together a hermeneutics of overcoming our knee-jerk tendency toward seeing monstrosity in others, but little is offered by way of how. One of the key components, too, is forgiveness, a concept laden with patriarchal (and white) control; in recent years I've been far more compelled by Indigenous perspectives on forgiveness only being something that can come after it has been earned (usually the hard way). Beyond that, a lot of the great concepts here are not all that new. That's not a problem for me -- I take comfort in the way people continually pick up the ideas worth saving.
Example: It goes into the Alien movies. And how the xenomorph is a monster -- but wait, we find out the humans who want to weaponize it are the monsters -- so the xenomorph is just a creature doing what it does. Um... Everybody involved can be a monster here. Kearney misses that. The humans, they can be monsters. The alien, it can be a monster, too. By his reasoning, the humans wanting to weaponize the alien could be seen as just doing what humans do. See where that cornbread ain't cooked through in the middle? We can have a both/and here. I like where he talks about acknowledging that sometimes a monster is merely someone other that we mistake as monstrous and then others who are dead set on extermination. That's an important distinction. But none of that is sufficiently groundbreaking, is it? Or maybe I'm unimpressed that it doesn't go far enough. Not demonizing others is nothing new. More information on where that split lies -- that between perceived monstrosity and actual monstrosity -- and how to tell the difference would have been far more impressive.
I think the biggest impression on me here is that this book feels like a collection of disparate essays that have been hammered together into something pretending to be a unified work. There are reminders along the way that this book is unified (and also that it's third in a trilogy of books on narrative and narrative imagination), but those land a lot like editorial gimmicks scrawled in after the fact. The essays would stand just fine on their own without the pretense of a united project. It's probably really picky of me to even toot this horn. But there it is.
For all those criticisms, I did add twenty tabs to this one, and that only happens with books where I felt lasting value is there that should be returned to again and again. Good stuff! Just not the way I prefer my tea brewed is all.
Example: It goes into the Alien movies. And how the xenomorph is a monster -- but wait, we find out the humans who want to weaponize it are the monsters -- so the xenomorph is just a creature doing what it does. Um... Everybody involved can be a monster here. Kearney misses that. The humans, they can be monsters. The alien, it can be a monster, too. By his reasoning, the humans wanting to weaponize the alien could be seen as just doing what humans do. See where that cornbread ain't cooked through in the middle? We can have a both/and here. I like where he talks about acknowledging that sometimes a monster is merely someone other that we mistake as monstrous and then others who are dead set on extermination. That's an important distinction. But none of that is sufficiently groundbreaking, is it? Or maybe I'm unimpressed that it doesn't go far enough. Not demonizing others is nothing new. More information on where that split lies -- that between perceived monstrosity and actual monstrosity -- and how to tell the difference would have been far more impressive.
I think the biggest impression on me here is that this book feels like a collection of disparate essays that have been hammered together into something pretending to be a unified work. There are reminders along the way that this book is unified (and also that it's third in a trilogy of books on narrative and narrative imagination), but those land a lot like editorial gimmicks scrawled in after the fact. The essays would stand just fine on their own without the pretense of a united project. It's probably really picky of me to even toot this horn. But there it is.
For all those criticisms, I did add twenty tabs to this one, and that only happens with books where I felt lasting value is there that should be returned to again and again. Good stuff! Just not the way I prefer my tea brewed is all.
September 18, 2024
#2 REREAD! (2016)
I bought this book almost a year ago, in June and have been reading bits of it here and there, thinking about it. It's not an easy read, and the author asks a lot of the reader. It requires thinking in a way that's not popular now.
I bought this book because I believe that stories, narratives, are how we really make meaning. That without narratives and so-called maps, numbers and math are useless to human beings. Even feelings. Feelings can change with a breeze. It is in the narrative that we really live.
We can replace one God with another, one monster with another, but we are always looking for meaning and a way to see the world and ourselves.
I needed a college professor with this book. I'll have to read it several times to understand it all.
I bought this book almost a year ago, in June and have been reading bits of it here and there, thinking about it. It's not an easy read, and the author asks a lot of the reader. It requires thinking in a way that's not popular now.
I bought this book because I believe that stories, narratives, are how we really make meaning. That without narratives and so-called maps, numbers and math are useless to human beings. Even feelings. Feelings can change with a breeze. It is in the narrative that we really live.
We can replace one God with another, one monster with another, but we are always looking for meaning and a way to see the world and ourselves.
I needed a college professor with this book. I'll have to read it several times to understand it all.
February 10, 2016
YABANCILAR, TANRILAR VE CANAVARLAR -ÖTEKİLİĞİ YORUMLAMAK-
-Kültürlerdeki CANAVAR, alt-dünyadan köken alır ve benliğin güvencede olmamasını; TANRI ise üst-dünyadan köken olarak, zaman-mekanın ötesine geçebilmeyi, ölümsüzlüğü ve yetkinliği sembolize eder. CANAVAR, insan zihninin kurtulunması gereken tehditkar KORKULARIdır. TARİHSEL KOLEKTİF BİLİNÇALTIMIZDA ÇOK SAYIDA CANAVAR VARDIR.
-TYPHON, toprak (Gaia) ve yeraltı (Tartaros) tanrılarının çocuğu olup 100 başlı ejderha şekliyle, hem HARİKA hem KORKUNÇ'tur. Sokrates onu filozofun karşıtı olarak konumlandırır ve ONDAN KURTULAN kişinin, AKLIN IŞIĞINA ve KENDİNİ BİLMEYE ulaşacağını söyler.
-Toplumlar birliktelik ve uyum için YABANCININ DIŞLANMASI ve KURBAN ADETLERİNİ (yüzlerce yıl boyunca KURBAN İNSANDIR) sürdüregelmişlerdir.
-İbrahim Peygamber'in oğlunu kurban etmesine kurbanlık koyun gönderilmesi ve Yahudilerin GÜNAH KEÇİSİ'nin (günah keçisinin sakal ve boynuzları Şeytan imgesiyle benzerdir ve keçi, koyun gibi uysal değildir) başına kabilenin GÜNAHLARINI yükleyip çöle salması, İNSAN-KURBAN'dan HAYVAN-KURBAN'a geçişin anlatılarıdır.
-SİSTEM geliştikçe entegre olamayanları marjinalleştirir ve ızdıraplarını görmezden gelir, YABANCI ve KURBAN haline sokar.(Hegel). Fakat sistemin gücü çok artarsa, kendi ÇÖKÜŞÜNE yol açar (Baudrillard). MEDYA GÖRÜNTÜLERİ TARAFINDAN YÖNETİLEN GÜÇLÜ SİSTEM, BİRGÜN KENDİ YIKIMINI DA ÜRPERTİ İÇERİSİNDE İZLEYECEKTİR (W.Benjamin)
-Bilinçaltımızın CANAVARLARINI ve YABANCILARINI aşmalıyız; AYNI/BENZER olanın ötesine geçip, BAŞKA/ÖTEKİ'ne açılan pencere olan ADALET'i hedeflemeliyiz. İnsanoğluna yakışan, YABANCININ fazla yabancı, AŞİNANIN da fazla aşina olmasına izin vermemektir. NE TAM BENZERLİK NE DE TAM BENZERLİK öneriyorum (diakritik hermenötik).
-VİCDAN beni, DIŞARIDAKİ ÖTEKİ adına davranmaya çağıran içimdeki ÖTEKİ'dir (Gadamer). Öteki'ne karşı saygı ve ahlakilik, SİYAH-BEYAZ durumundan GRİ-GRİ haline geçiştir; yakınmak, sevinmekten öte ANLAMAYA ÇALIŞMAKTIR (Spinoza). 11 Eylül olayını anlamak için, olaya sebebiyet veren koşulları anlamamız ve faillerin zihinlerine ulaşmamız gerekir (Chomsky). ANLAMAK, BAĞIŞLAMAKTIR (Pascal). İNSANLIĞIN TEMELİNDE, KENDİNİ BAŞKASININ YERİNDE HAYAL EDEBİLMESİ YATAR (McEwan).
-İYİ olma, doğal bir tavır değil İRADİ EYLEMLİLİKTİR; mücadele edilmesi gereken KÖTÜLÜĞE KARŞI iradi eylemlilik de İNSANİ bir SORUMLULUKTUR (Kant). KÖTÜLÜK-İYİLİK İKİLİLİĞİNİ, TANRISAL ve VAZGEÇİLMEZMİŞ GİBİ SUNMAK, KÖTÜLÜĞÜN MEŞRULAŞTIRILMASI DEMEKTİR. Ya içimizdeki KARANLIKLARA BOYUN EĞECEĞİZ, yada onu bir SANATA DÖNÜŞTÜRECEĞİZ: YA ÖZYIKIM YADA ÖZYARATIM yani.
-SANAT ve FELSEFE, GERÇEĞİ TEŞHİRİN ve ELEŞTİRİNİN YOLLARIDIR. BİLİM, insanlığa ve ahlaka karşı NÖTR kalma, objektif olma vasfıyla ÜRKÜTÜCÜ BİR YÜCELİĞE sahip ise de GERÇEĞE ULAŞMAK İÇİN MECBURİYETİMİZDİR:
-Klavuzumuz EŞİKLERİ-SINIRLARI AŞAN SÜREKLİ YOLCU "HERMES"; yöntemimiz ise HERMENÖTİK olamlıdır (anlayarak-çözümleyerek yorumlama). YENİ YORUM ve EYLEM TARZLARINA ACİLEN İHTİYACIMIZ VAR. SINIRLARI ZORLAMALI, HİKÂYELERİMİZİ ANLATMALIYIZ.
-Kültürlerdeki CANAVAR, alt-dünyadan köken alır ve benliğin güvencede olmamasını; TANRI ise üst-dünyadan köken olarak, zaman-mekanın ötesine geçebilmeyi, ölümsüzlüğü ve yetkinliği sembolize eder. CANAVAR, insan zihninin kurtulunması gereken tehditkar KORKULARIdır. TARİHSEL KOLEKTİF BİLİNÇALTIMIZDA ÇOK SAYIDA CANAVAR VARDIR.
-TYPHON, toprak (Gaia) ve yeraltı (Tartaros) tanrılarının çocuğu olup 100 başlı ejderha şekliyle, hem HARİKA hem KORKUNÇ'tur. Sokrates onu filozofun karşıtı olarak konumlandırır ve ONDAN KURTULAN kişinin, AKLIN IŞIĞINA ve KENDİNİ BİLMEYE ulaşacağını söyler.
-Toplumlar birliktelik ve uyum için YABANCININ DIŞLANMASI ve KURBAN ADETLERİNİ (yüzlerce yıl boyunca KURBAN İNSANDIR) sürdüregelmişlerdir.
-İbrahim Peygamber'in oğlunu kurban etmesine kurbanlık koyun gönderilmesi ve Yahudilerin GÜNAH KEÇİSİ'nin (günah keçisinin sakal ve boynuzları Şeytan imgesiyle benzerdir ve keçi, koyun gibi uysal değildir) başına kabilenin GÜNAHLARINI yükleyip çöle salması, İNSAN-KURBAN'dan HAYVAN-KURBAN'a geçişin anlatılarıdır.
-SİSTEM geliştikçe entegre olamayanları marjinalleştirir ve ızdıraplarını görmezden gelir, YABANCI ve KURBAN haline sokar.(Hegel). Fakat sistemin gücü çok artarsa, kendi ÇÖKÜŞÜNE yol açar (Baudrillard). MEDYA GÖRÜNTÜLERİ TARAFINDAN YÖNETİLEN GÜÇLÜ SİSTEM, BİRGÜN KENDİ YIKIMINI DA ÜRPERTİ İÇERİSİNDE İZLEYECEKTİR (W.Benjamin)
-Bilinçaltımızın CANAVARLARINI ve YABANCILARINI aşmalıyız; AYNI/BENZER olanın ötesine geçip, BAŞKA/ÖTEKİ'ne açılan pencere olan ADALET'i hedeflemeliyiz. İnsanoğluna yakışan, YABANCININ fazla yabancı, AŞİNANIN da fazla aşina olmasına izin vermemektir. NE TAM BENZERLİK NE DE TAM BENZERLİK öneriyorum (diakritik hermenötik).
-VİCDAN beni, DIŞARIDAKİ ÖTEKİ adına davranmaya çağıran içimdeki ÖTEKİ'dir (Gadamer). Öteki'ne karşı saygı ve ahlakilik, SİYAH-BEYAZ durumundan GRİ-GRİ haline geçiştir; yakınmak, sevinmekten öte ANLAMAYA ÇALIŞMAKTIR (Spinoza). 11 Eylül olayını anlamak için, olaya sebebiyet veren koşulları anlamamız ve faillerin zihinlerine ulaşmamız gerekir (Chomsky). ANLAMAK, BAĞIŞLAMAKTIR (Pascal). İNSANLIĞIN TEMELİNDE, KENDİNİ BAŞKASININ YERİNDE HAYAL EDEBİLMESİ YATAR (McEwan).
-İYİ olma, doğal bir tavır değil İRADİ EYLEMLİLİKTİR; mücadele edilmesi gereken KÖTÜLÜĞE KARŞI iradi eylemlilik de İNSANİ bir SORUMLULUKTUR (Kant). KÖTÜLÜK-İYİLİK İKİLİLİĞİNİ, TANRISAL ve VAZGEÇİLMEZMİŞ GİBİ SUNMAK, KÖTÜLÜĞÜN MEŞRULAŞTIRILMASI DEMEKTİR. Ya içimizdeki KARANLIKLARA BOYUN EĞECEĞİZ, yada onu bir SANATA DÖNÜŞTÜRECEĞİZ: YA ÖZYIKIM YADA ÖZYARATIM yani.
-SANAT ve FELSEFE, GERÇEĞİ TEŞHİRİN ve ELEŞTİRİNİN YOLLARIDIR. BİLİM, insanlığa ve ahlaka karşı NÖTR kalma, objektif olma vasfıyla ÜRKÜTÜCÜ BİR YÜCELİĞE sahip ise de GERÇEĞE ULAŞMAK İÇİN MECBURİYETİMİZDİR:
-Klavuzumuz EŞİKLERİ-SINIRLARI AŞAN SÜREKLİ YOLCU "HERMES"; yöntemimiz ise HERMENÖTİK olamlıdır (anlayarak-çözümleyerek yorumlama). YENİ YORUM ve EYLEM TARZLARINA ACİLEN İHTİYACIMIZ VAR. SINIRLARI ZORLAMALI, HİKÂYELERİMİZİ ANLATMALIYIZ.
September 8, 2018
Son zamanlarda okuduğum en iyi niyetli ve taktiri hakeden kuram kitaplardan biri. İyi niyetli diyince yönlü yaklaşımından ötürü sorgulamanın sürekli aynı yerlere eğildiğini hissettiğiniz kuram kitapları gibi değil aslında. Richard Kearney YTC'da bizi yabancılarımızı tanımaya, yabancımızın veya ötekimizin gözünden yansıyan kendimizle yüz yüze gelmeye cesaretlendiriyor.
Kitapta Yabancılık, Tanrı ve Öteki hakkında birbiriyle uzlaşmıyor gibi gözüken felsefe tarihindeki önemli yaklaşımlara o mu doğru yoksa diğeri mi diye bakmak yerine üçüncü bir yaklaşım öneriliyor. Metinler arası yorumlarla ve gerektiğinde disiplinler arası geçişlerle, incelenen konuyu tanımaya ve anlamaya çalışma, bunun sonucunda da büyük kapsayıcı kesin cevaplara ulaşma kaygısıyla hareket etmemeye dayalı bir yaklaşım. Moronca olmayan, nihilizme karşı yapıcı pozitif öneriler yapan bir kitapla karşılaşmak beni sevindirdi. Richard'ın öğretmenim olmasını isterdim.
Kitapta Yabancılık, Tanrı ve Öteki hakkında birbiriyle uzlaşmıyor gibi gözüken felsefe tarihindeki önemli yaklaşımlara o mu doğru yoksa diğeri mi diye bakmak yerine üçüncü bir yaklaşım öneriliyor. Metinler arası yorumlarla ve gerektiğinde disiplinler arası geçişlerle, incelenen konuyu tanımaya ve anlamaya çalışma, bunun sonucunda da büyük kapsayıcı kesin cevaplara ulaşma kaygısıyla hareket etmemeye dayalı bir yaklaşım. Moronca olmayan, nihilizme karşı yapıcı pozitif öneriler yapan bir kitapla karşılaşmak beni sevindirdi. Richard'ın öğretmenim olmasını isterdim.
November 15, 2020
Wonderful!
September 6, 2021
I was blown away by this book. I'm so glad I picked it up. The themes are all over the place, yet so well organized and transitioned that you don't realize you just went from talking about the Twin Towers to the origins of Father Time.
A quote from the book that I am still mulling over because I don't know what to do with it:
“Derrida warns against the notion of ‘reconciliation’ as a premature restoration of a ‘normal’ past Certain reconciliation and truth tribunals may, in their rush to forgiveness, not only betray the immemorial suffering of the dead victims but also engage in a facility of compulsive public mourning which Derrida puts down to the dominant sway in our time of a ‘psychotherapeutic economy’. Moreover, the temptation to resolve past horrors by means of some redemptive ‘master narrative’ of universal pardon often ignores those ‘others’ who are suppressed within this narrative or excluded from it altogether. For the very community (any community for that matter) which seeks to dispense such an amnesty is invariably plagued by ‘gaps’ in its own memory – ‘hunted by the ghosts of those who were either colonized, expelled, or killed in its name’. In critical response to this practice of exclusion and oblivion, deconstruction proposes to sensitize us to the ‘faceless and nameless who have been buried beneath the weight of officially to us in the form of a Grand Narrative’. This requires, the deconstructionists tell us, a special ‘micrological’ attention to those ghosts and specters who have been exiled from the annals of official narrative history.”
Page 184 Richard Kearney Strangers, Gods and Monsters.
A quote from the book that I am still mulling over because I don't know what to do with it:
“Derrida warns against the notion of ‘reconciliation’ as a premature restoration of a ‘normal’ past Certain reconciliation and truth tribunals may, in their rush to forgiveness, not only betray the immemorial suffering of the dead victims but also engage in a facility of compulsive public mourning which Derrida puts down to the dominant sway in our time of a ‘psychotherapeutic economy’. Moreover, the temptation to resolve past horrors by means of some redemptive ‘master narrative’ of universal pardon often ignores those ‘others’ who are suppressed within this narrative or excluded from it altogether. For the very community (any community for that matter) which seeks to dispense such an amnesty is invariably plagued by ‘gaps’ in its own memory – ‘hunted by the ghosts of those who were either colonized, expelled, or killed in its name’. In critical response to this practice of exclusion and oblivion, deconstruction proposes to sensitize us to the ‘faceless and nameless who have been buried beneath the weight of officially to us in the form of a Grand Narrative’. This requires, the deconstructionists tell us, a special ‘micrological’ attention to those ghosts and specters who have been exiled from the annals of official narrative history.”
Page 184 Richard Kearney Strangers, Gods and Monsters.
December 23, 2024
Ενδιαφέρον βιβλίο, σίγουρα, δεν είμαι πεπεισμένος ότι πετυχαίνει το διακηρυγμένο στόχο του και υποπτεύομαι ότι δεν ευθύνονται οι δικές μου ανεπάρκειες στο «πεδίο». Σίγουρα οι αναλύσεις έργων όπως… το Alien (κινηματογραφική τετραλογία), ο Άμλετ, ο Οδυσσέας του Τζόις κερδίζουν τον αναγνώστη στην ανάλυση της ετερότητας, αλλά η (μονομερής, όπως φαντάζεστε) αντιπαράθεση με Ντεριντά, Χάιντεγκερ, Λακάν, Φρόιντ και άλλους δεν είναι πάντα γόνιμη. Στο δε χωρίο της «χώρας» με έχασε εντελώς, ένιωσα όπως ένα μικρό παιδί σε ένα δάσος τη νύχτα και μόνο που δεν έκλαψα ζητώντας τη μαμά μου. Ακόμη, οι προτάσεις του, μχχχχχχ δεν μπορώ να πω ότι διεκδικούν… «sublime» δάφνες. Ωστόσο, σίγουρα δεν είναι για «καιάδα», καθώς οι βολές που δέχεται ο γερμανικός ιδεαλισμός μάλλον με ικανοποιούν. Φυσικά, όλα αυτά δεν είναι μαθηματικά "ένα κι ένα κάνουν δύο", η φιλοσοφία (και η ψυχολογία) δεν είναι επιστήμες με άμεσα μετρήσιμους παράγοντες, υπάρχουν συμπάθειες, «δόγματα» και ελάχιστες κοινές θέσεις και παραδοχές.
bitirilmeyenler
May 15, 2024Kitap güzel , akıcı bir okuması var ama felsefe alanında altyapısı olan için . Bana biraz ağır geldi hem literatürüne hakim değilim hemde kafamı toplayıp odaklanamıyorum kitaba. Bu yüzden bazı yerleri birkaç kere okumam gerekti ve bazı yerlerde sözlük kullanmam gerekti . Şu an bu kitabı okumaya hazır olmadığım için yarım bırakıyorum ama daha stressiz , sakin bir dönemimde tekrar elime alacağım . Bunu yazmamın sebebi herkesin kitap almak için rahat bir bütçesi olmuyor ikilemde kaldığı kitaplar oluyor . Kitabı almadan önce araştıranlar için yazıyorum bu görüşü.
November 2, 2022
Interesting read, though admittedly a bit over my head. Kearney does seem to be pulling from a variety of sources to create/back up his thesis points and makes some sense out of things. Helps if you have at least a smattering of French, German, Latin, not sure what all else as he's fond of using the expressions from the other writers native language. Probably won't read again, but may pick up the first two as this was the third in a series. Recommended.
Read
July 1, 2025Çok kuvvetli felsefi altyapınız olduğunu düşünüyorsanız okunmalı. Aksi durumda kitap okuması çok yorucu bir hal alıyor. Ele aldığı konu çok derin, kendine çekiyor. Buna rağmen benim için bu yılın en zor ilerleyen kitabı oldu. Kitaptaki referansları anlamak için neredeyse her sayfada durup alıntılanan eserle ilgili bilgi edinmem gerekti. 10 yıl sonra daha yeterli bir altyapıyla kitabı tekrar okursam şu an okuduğumdan çok daha fazla keyifle okurum diye düşünüyorum
October 4, 2025
I love this style of writing, the striking eclecticism of philosophy, film, theology, politics is really engaging and carries the ideas beautifully. For me the best thing about it is the critique of concepts like Derrida's 'god who is to come' without any shred of falling back into dogmatism. Its a fantastic dicing of some of the shibboleths of postmodern theology while still embodying its best qualities of creativity and esotericism.
February 5, 2022
Melankoli olgusu hakkında güzel bir özet içeriyor, bunun dışında beklediğimi alamadım.
March 15, 2024
It was very difficult to understand what he was talking about. I gave up in the last twenty pages. I think it was a work that went beyond my perception. A complete iron chickpea!
December 6, 2024
probably the worst book i've read for grad school this semester
September 7, 2016
A Gabbler Recommends.
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