By Gerhard Richter
Gerhard Richter's groundbreaking research argues that the concept that of "afterness" is a key determine within the inspiration and aesthetics of modernity. It pursues questions reminiscent of: What does it suggest for whatever to "follow" anything else? Does that which follows mark a transparent holiday with what got here earlier than it, or does it in reality tacitly perpetuate its predecessor because of its inevitable indebtedness to the phrases and prerequisites of that from which it claims to have departed? certainly, isn't the very act of breaking with, after which following upon, a manner of retroactively developing and fortifying that from which the holiday that set the flow of following into movement had occurred?
The publication explores the concept that and stream of afterness as a privileged but uncanny class via shut readings of writers corresponding to Kant, Kafka, Heidegger, Bloch, Benjamin, Brecht, Adorno, Arendt, Lyotard, and Derrida. It exhibits how the vexed ideas of afterness, following, and coming after shed new mild on a constellation of contemporary preoccupations, together with own and cultural reminiscence, translation, images, wish, and the historic and conceptual specificity of what has been termed "after Auschwitz." The study's a variety of analyses—across a heterogeneous number of sleek writers and thinkers, varied old moments of articulation, and more than a few media—conspire to light up Lyotard's apodictic assertion that "after philosophy comes philosophy. however it has been altered via the 'after.'" As Richter's complicated examine demonstrates, a lot hinges on our interpretation of the "after." finally, our such a lot basic assumptions bearing on glossy aesthetic illustration, conceptual discourse, group, subjectivity, and politics are at stake.
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Additional resources for Afterness: Figures of Following in Modern Thought and Aesthetics
P. 46. , p. 63. 36 Cf. Paul Natorp: Synthetische Einheit und Ursprung (aus einer ‘Einleitung zur Allgemeinen Logik’), in H. HOLZHEY, op. , Bd. 2, p. 92. 37 Paul Natorp: Zu Cohens Religionsphilosophie, in H. HOLZHEY, op. , Bd. 2, pp. 105-140. 38 P. NATORP, Religion innerhalb der Grenzen der Humanität. Ein Kapitel zur Grundlegung der Sozialpädagogik, Mohr, Freiburg i. Br. 1894; J. C. B. Mohr (Paul Siebeck), Tübingen 19082. 35 34 CHAPTER TWO last years. Here I will only examine the passages explicitly dealing with Plato’s idea of the good.
1. Readers will find there more detailed treatment of the themes touched on above. 27 Paul Natorp: Zu Cohens Logik, k in H. HOLZHEY, op. , Bd. 2, pp. 5-78. , pp. 299. , p. 11. 32 CHAPTER TWO Plato (in the Phaedo) did not only conceive of pure knowledge, his “ideas”, as hypotheses, foundations, originative positions of thought, but then (in The Republic) coherently returned from ideas a to the idea, from foundations n to the foundation with no presuppositions u at all, from pure positions of thought (Lø ) to the pure position of thought (aªtØj Løgoj), to ground and (in his words) radically anchor all of them in this.
And he set up, as the ultimate law off thought, of the position of thought in general (in the Philebus), the law of the unity of the manifold, or rather infinity. 30 As a consequence of this strain Natorp then found insufficient deduction of the various kinds off judgement from the supreme principle in Cohen’s system: actually Plato’s foundation of the system, on which Natorp fell back,31 was aªtØj Løgoj, nypø ueton, while for Cohen it was idea as hypothesis (Êpø uesi j ). 32 Here also the strained identification of the method of the hypothesis with the methodological principle of nypø ueton was explicit: «thus Plato’s nypø ueton, transcending the entire procedure of hypothesis, return: not only, but the required reference of every conditioned thesis to the no longer conditioned law of every thesis, in which it must be grounded and assured (…).