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Kierkegaard did use a technique called "indirect communication" through which he sought to emphasize the need for the reader to actually engage what was being said. In his case, this is as specific response to Danish Hegelianism which claimed that everything was understood. For Kierkegaard, the point is that some things (specifically, things like what it ...


16

There's several different problems that make the odds of the outcome you want very slim. First, let's split your question into pieces. Part 1 - Widely Received Philosophy Book What are the chances one can get a philosophy book (in the tradition of continental philosophy) published and delivered to a wide audience if one does not hold any degrees/...


11

Interesting that Hegel himself writes about this in Phänomenologie des Geistes; Auf diesem ungewohnten Hemmen beruhen großenteils die Klagen über die Unverständlichkeit philosophischer Schriften, wenn anders im Individuum die sonstigen Bedingungen der Bildung, sie zu verstehen, vorhanden sind. Wir sehen in dem Gesagten den Grund des ganz bestimmten ...


11

First, "le sacre monstre" is bad French for "le monstre sacré" which while literally meaning "the holy monster" (thus the bad French putting the adjective in the wrong place) means "a public figure that is left alone" or isolated. Many continental philosophers see Hegel as evil and the source of problems, thus the devil role. He's often a target for ...


8

Frankly, the terms analytic and continental are not especially meaningful when applied to contemporary philosophers. Let me explain what I mean by that. Sure, there have been and still are clearly analytic and clearly continental philosophers. No one would confuse Carnap or Quine with continental philosophy. And no one is calling Foucault, Heidegger, ...


8

I've actually done this (self-published), so I can give you the inside answer: No academic philosopher will respect or even ever read a philosophy book written by someone without formal credentials. There are three reasons for this: a) There is a lot of philosophical writing out there, and academic publication through the normal channels is a rigorous ...


7

'Deliberate obfuscation' suggests that, privately, these philosophers have a clear formulation of their thoughts, but in writing they try to obscure them. I can't think of any reason to believe this would be true for any great philosopher. Kierkegaard's difficulty is for me mainly that, besides being long-winded, he speaks in 'hegelese', in the language of ...


7

In his book Non-Duality: A Study in Comparative Philosophy, David Loy writes: If philosophy in the nineteenth century became historically conscious, philosophy in the twentieth century has become self-conscious. Attention has shifted from the construction of metaphysical systems to the act of philosophizing, that is, thinking itself. This has taken a ...


7

For many people, Kuhn's notion of the incommensurability of paradigms is a form of postmodernism. So then there is not a conflict, the Philosophy of Science has notable post-modern contributors, who are well respected (if embattled). But post-modernism is not a single coherent theory of its own, it is a variety of results that leave a given impression: The ...


6

Derrida originally used the word deconstruction in Of Grammatology as a way of translating Heidegger’s term Destruktion. Nevertheless Derrida’s deconstruction can definitely be distinguished from Heidegger’s. In both cases, the first idea one must dismiss is the facile notion which has nonetheless become prevalent that either thinker was attempting to “...


6

No, a great many of the philosophical arguments and topics published in journals have literally nothing to do with race or gender — either of the author or in terms of the content. The questions and topics can therefore be neither inherently patriarchal nor inherently mono-racial. Adding, after several down-votes: I didn't read the question as being ...


6

I know that Derrida writes on dissemination and has an original theory of it I think he uses the term in a reasonably conventional way; AFAIK it would be a bit of a red herring to say he has a distinct theory of it. Note that the book Dissemination is actually a compendium of ostensibly unrelated material, but much of it is an examination of Plato's ...


6

I am not terribly optimistic that the division will be overcome in any sort of principled way. After all, the analytic and continental divide is still alive and well, and to mend that one there isn't even a need to be versed in a second field. One problem is that science works. Scientists don't, therefore, have much incentive to mend anything with "...


6

I agree with Ben that calling work "obscurantism" is not ad hominem. Academic obscurantism seems to me at least a problem and possibly an important phenomenon which needs understanding. Warning: I'm not a Deleuze expert; I'm at best an amateur epistemologiost. I do understand, however, that obscurantism and difficulty of topic are two entirely ...


5

The German is not at all ambiguous. But part of the problem is that they involve a play-on-words and work from the most basic parts of the German language. I wouldn't get too caught up on holding on to the terms specifically. After all, those are just what one translator decided to go with. As long as you grasp the concept, you can reword this in other ways....


5

As User10383 pointed out, Dissemination in Derrida should be contrasted with polysemy (among other things). An interpretation is constrained by polysemy if it considers only the various possible discrete meanings a text could have. For example, the two or more meanings of a pun. An interpretation recognizes the possibility of dissemination if it acknowledges ...


5

The following is a summary/excerpt of Sorge (Care) in Michael Innes Heideggers Dictionary. Heidegger uses three cognate words in the description of Care: Sorge - properly the anxiety, worry arising out of apprehensions for the future; and refers as much to the inner state as well asexternal cause. Besorgen - to get or provide something for oneself or ...


5

First, let me make some general remarks not limited to Michel Foucault specifically. There is a balancing act in philosophy. On the one hand, it is not mathematics or hard science with clear standards of evidence and methodology, and there is vast ambiguity in most philosophically non-trivial notions and issues. To a lesser extent than poets, but ...


5

'Eichmann in Jerusalem' by Hannah Arendt discusses the questions of "what could the Jews do?" and "Why did they permit themselves to be led, like sheep, onto trains; into camps?" Arendt was a Jew that attended the trials after the war was over and asks many of the controversial questions. I don't wish to ruin the answer to these questions by quoting the book,...


5

You can get an MA in philosophy in the US without doing an undergraduate in philosophy. If you do so, most programs will be looking for a strong background in analytic skills (here not with the exact meaning it has in "analytic philosophy") such as a hard science, math, or other difficult degree. The University of Chicago has a masters in humanities where ...


4

Well there is Analytical Marxism Of the names mentioned, G.A. Cohen is probably the most prominent or at least he's the name I've seen the most in my personal experience. His book Karl Marx's Theory of History: A Defence is often suggested to people who might otherwise recoil with repugnance towards the Marxist concept of dialectical materialism. I think ...


4

I can imagine that it may often be difficult for responses on philosophy.stackexchange to be correctly called 'answers' since there must always be room for interpretation and evaluation in philosophical matters, but allow me to give you my views on your question and from it perhaps you will be able to discover an answer for yourself if not for everyone. ...


4

Short answer: Foucault avoids programmatic statements and rarely passes judgments. It would be safe to say that yes, indeed, Foucault simply offers a descriptive analysis without value judgments and "solutions". Foucault does not believe that the role of the intellectual is to tell others what to do. However, we may also add that by choosing to focus his ...


4

Try A Thing of This World: A History of Continental Anti-Realism (2007). Here is the Worldcat Link. It follows the tradition after Kant from Hegel through Derrida, and argues that it has involved a debate between realism and anti-realism paralleling that among analytic philosophers, but in different terms. Also, while I'm at it, you might look at several ...


4

The wording of the question assumes that philosophy is a social institution. It is more usually understood to be a field of intellectual inquiry. While the ethnic origins and social roles of the practitioners may have an influence on the questions they ask and the topics they address, the logic of the assertion that that the practice of philosophy is ...


4

Yes and no (stack exchange is pretty horrible for philosophy eh?) Badiou is affirming that mathematics = ontology. The status of ontology (being or beings) is hereby sutured to the procedure of mathematics. While we can debate whether or not this is possible or if we like it, in Badiou's philosophy, the transcendental is divorced from its Kantian ...


4

Realism is a term with thousands of definitions. In this case, this is political realism. The meaning is that politics is based on power -- ultimately physical might. This view is often called Realpolitik. Specifically, Bismarck engaged in several measured trades rather than imagining he could get everything at once.


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