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291.
Anthony Curtis Adler 《Continental Philosophy Review》2007,40(4):407-433
The following paper argues that J.G. Fichte, despite his apparent philosophical neglect of art and aesthetics, does develop
a strong, original, and coherent account of art, which not only allows the theorization of modern, non-representative art
forms, but indeed anticipates Nietzsche and Heidegger in conceiving of truth in terms of art rather than scientific rationality.
While the basis of Fichte’s philosophy of art is presented in the essay “On Spirit and Letter in Philosophy,” it is not developed
systematically either in this text or anywhere else in his writings, but must be reconstructed through a broad consideration
of all his works, including, above all, his political and economic writings. For Fichte, the art-work does not exist as an
object possessing “aesthetic value” and which can, in turn, be possessed, consumed, and enjoyed through the subjective act
of aesthetic experience. Rather, it involves a mode of praxis which, grounded in a radical and original power of imagination,
creatively discloses possibilities for future forms of existence, experience, and political community that cannot be theoretically
anticipated. While Fichte cannot himself theorize specific forms of art, since the art that concerns him belongs to the future,
we can, however, retrospectively try to understand non-representational painting and non-mimetic dance as concrete realizations
of Fichte’s art-work of the future. In this way, Fichte’s philosophy of art ultimately suggests an alternative to Heidegger’s
understanding of the work of art as a projective institution of truth. Fichte suggests that the human body, rather than human
language, is the fundamental medium of art.
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Anthony Curtis AdlerEmail: |
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Curtis Coats 《Cross currents》2009,59(3):383-389
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Ann Taves’s Religious Experience Reconsidered is a sign of a global apocalypse that will kill us all
Finbarr Curtis 《Religion》2010,40(4):288-292
According to Ann Taves, many humanist scholars of religion are afraid of science. In particular, they object to scientific reductionism because reductive explanations violate taboos that prohibit reducing religion to something else. This essay will analyze how Taves and other proponents of cognitive approaches to religious studies fashion a kind of secular praxis in which breaking taboos is a crucial attribute of scholarly integrity and intellectual heroism. I will argue that this equation between reason and profanation reproduces the discursive logic that legitimates the global expansion of a constellation of overlapping secular scientific, economic, political, and religious institutions. 相似文献
299.
The feminist critique that codependency and loss of self are related to power was tested in a sample of 122 college women and men in committed relationships. Participants completed two codependency measures, a loss of self scale, and three indices of power: perceived power, use of specific influence strategies, and decision making. Among both women and men, codependency and loss of self were positively related to the use of indirect strategies and negatively related to perceived power, and loss of self was negatively related to use of the direct strategies. Among women alone, codependency was also negatively related to use of direct strategies and loss of self negatively related to decision making. These correlational data provide support for a feminist critique of codependency as related to power; however, gender similarities suggest that the relations between power, loss of self, and codependency hold for college men as well as college women. 相似文献
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