This book boldly crosses traditional academic boundaries, offering an original, philosophically informed argument about the nature of language, reading and interpreting the poetry of Wallace Stevens ...and the novels of Vladimir Nabokov. Redeeming Words and the Promise of Happiness is a work both in literary criticism and in philosophy. The approach is strongly influenced by Walter Benjamin’s philosophy of language and Theodor Adorno’s aesthetic theory, but the other philosophers—notably Plato, Kant, Hegel, Emerson, Nietzsche, Heidegger, and Wittgenstein—figure significantly in the reading and interpretation. Kleinberg-Levin argues that despite its damaged, corrupted condition, language is in its very existence the bearer of a utopian or messianic promise of happiness. Moreover, he argues, by reconciling sensuous sense and intelligible sense; showing the sheer power of words to create fictional worlds and deconstruct what they have just created; and redeeming the revelatory power of words—the power to turn the familiar into something astonishing, strange or perplexing—the two writers in this study sustain our hope for a world of reconciled antagonisms and contradictions, evoking in the way they freely play with the sounds and meanings of words, some intimations of a new world—but our world here, this very world, not some heavenly world—in which the promise of happiness might be redeemed. Reflecting on the poetry of Stevens, Kleinberg-Levin argues that the poet defies the correspondence theory of truth so that words may be faithful to truth as transformative and revelatory. He also argues that in the pleasure we get from the sensuous play of words, there is an anticipation of the promise of happiness that challenges the theological doctrine of an otherworldly happiness. And in reading Nabokov, Kleinberg-Levin shows how that writer inherits Mallarmé’s conception of literature, causing with his word plays the sudden reduction of the fictional world he has just created to its necessary conditions of materiality. The novel is revealed as a work of fiction; we see its conditions of possibility, created and destroyed before our very eyes. But the pleasure in seeing words doing this, and the pleasure in their sensuous materiality, are intimations of the promise of happiness that language bears. Using a Kantian definition of modernism, according to which a work is modernist if it reveals and questions inherited assumptions about its necessary conditions of possibility, these studies show how and why both Stevens and Nabokov are exemplars of literary modernism.
Before the Voice of Reason is a phenomenological critique of reason grounded in our experience of the voices that already address us and summon us prior to the emergence of the voice of reason. In ...part one, David Michael Kleinberg- Levin explores the voices of nature and draws on Merleau-Ponty's phenomenology to offer a new way of thinking about environmental responsibility. In part two, he looks at the voice of the moral law and the voices of other human beings, advances a more nuanced account of Levinas's distinction between "Saying" and "Said, " and proposes a new argument for our responsibility to the other.
David Michael Levin's ongoing exploration of the moral character and enlightenment-potential of vision takes a new direction in The Philosopher's Gaze. Levin examines texts by Descartes, Husserl, ...Wittgenstein, Nietzsche, Heidegger, Benjamin, Merleau-Ponty, and Lévinas, using our culturally dominant mode of perception and the philosophical discourse it has generated as the site for his critical reflections on the moral culture in which we are living. In Levin's view, all these philosophers attempted to understand, one way or another, the distinctive pathologies of the modern age. But every one also attempted to envision--if only through the faintest of traces, traces of mutual recognition, traces of another way of looking and seeing--the prospects for a radically different lifeworld. The world, after all, inevitably reflects back to us the character, the reach and range, of our vision. In these provocative essays, the author draws on the language of hermeneutical phenomenology and at the same time refines phenomenology itself as a method of working with our experience and thinking critically about the culture in which we live. David Michael Levin's ongoing exploration of the moral character and enlightenment-potential of vision takes a new direction in The Philosopher's Gaze. Levin examines texts by Descartes, Husserl, Wittgenstein, Nietzsche, Heidegger, Benjamin, Merlea.
The fourteen contributors to Sites of Vision explore the hypothesis that the nature of visual perception about which philosophers talk must be explicitly recognized as a discursive construction, ...indeed a historical construction, in philosophical discourse.
Nietzsche and Heidegger saw in modernity a time endangered by nihilism. Starting out from this interpretation, David Levin links the nihilism raging today in Western society and culture to our ...concrete historical experience with vision.
This book offers a philosophical reflection on the nature of language by reading some exemplary works of literature. Drawing on the thought of philosophers--especially Plato, Kant, Hegel, Emerson, ...Benjamin, Adorno, Heidegger and Wittgenstein, the author argues that language is the bearer of a utopian or messianic promise of happiness, and that by redeeming the revelatory power of words, the two writers in this study are contributing to the redemption of the promise of happiness in a world of reconciled antagonisms and contradictions.
The problem of the will has long been viewed as central to Heidegger's later thought. In the first book to focus on this problem, Bret W. Davis clarifies key issues from the philosopher's later ...period--particularly his critique of the culmination of the history of metaphysics in the technological "will to will" and the possibility ofGelassenheitor "releasement" from this willful way of being in the world--but also shows that the question of will is at the very heart of Heidegger's thinking, a pivotal issue in his path fromBeing and Time(1926) to "Time and Being" (1962).Moreover, the book demonstrates why popular critical interpretations of Heidegger's relation to the will are untenable, how his so-called "turn" is not a simple "turnaround" from voluntarism to passivism. Davis explains why the later Heidegger's key notions of "non-willing" and "Gelassenheit" do not imply a mere abandonment of human action; rather, they are signposts in a search for an other way of being, a "higher activity" beyond the horizon of the will. While elucidating this search, his work also provides a critical look at the ambiguities, tensions, and inconsistencies of Heidegger's project, and does so in a way that allows us to follow the inner logic of the philosopher's struggles. As meticulous as it is bold, this comprehensive reinterpretation will change the way we think about Heidegger's politics and about the thrust of his philosophy as a whole.
