By Rudi Visker (auth.)
THE a part of the topic on the beginning of those essays, an expanding weariness produced via all these makes an attempt to oppose what got here to be referred to as Foucault's 'post structuralism' to phenomenology - as though the 2 have been incompatible and as though you may simply continue with inspiration after having selected aspects. And an equivalent reluctance to hitch those that pretended they can carryon as they'd sooner than due to the fact, particularly evidently, there have been no facets to settle on, 'Foucault' being however the most modern instance of a relativism that you can simply forget about because it had, like any relativism, already refuted itself by way of bold to talk. And, eventually, in the back of that weariness and that reluctance, a suspicion that what those reactions to 'Foucault' had in universal used to be a refusal to move 'toward the issues themselves' and therefore a refusal to process the texts that we confer with by way of that right identify as we might process different phenomena: no longer because the body-object of a proposal that we might need to find as coming both 'before' or 'after' phenomenology, yet as a sequence of statements that seem to us in a undeniable method and whose showing unearths to us anything approximately our personal, finite being.
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THE a part of the topic on the beginning of those essays, an expanding weariness produced by way of all these makes an attempt to oppose what got here to be often called Foucault's 'post structuralism' to phenomenology - as though the 2 have been incompatible and as though you can simply continue with notion after having selected facets.
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Extra info for Truth and Singularity: Taking Foucault into Phenomenology
It is constantly occupied, always short of time, hustling around (222/177) and understanding itselfin terms of that with which it is customarily concerned. As Heidegger puts it: " 'One is' what one does" (283/239). And what one does, is done in the way others do it: "we read, see and judge about literature and art as they [man] see and judge [or as 'one' sees and judges]; likewise we shrink back from the 'great mass' as they shrink back; we find 'shocking' what they find shocking" (164/126-7). In everydayness no one is himself.
In making death conspicuous, it is the "they", the untruth, which now "shows itself a last time" and then - remember- "collapses" (das Man sinkt in sich zusammen; 317/273) in taking its farewell. In doing away with the inconspicuous, what is disrupted is only the inauthentic, and what remains is the authentic, the Self which, as it were, shows itself for the first time. In other words, whereas the first reduction seemed to lead to a defense of the natural attitude - the Self must be forgotten - the second reduction attacks it all the more heavily.
If that is how the poisoning works - not by ostracizing philosophy but by giving it pride of place - the prospects of our interventions could be less bright than they may have seemed at first sight. Then the war to free philosophy from its bonds threatens to be without end. For it is no longer a matter of restoring the freedom of philosophical speech, since it is precisely speech itself which, for all its freedom, condemns the philosopher to be buried alive in a cave from which he may not escape, provided he does not misunderstand both himself and his task.