By Nigel Tubbs
This booklet deals a re-reading of the philosophies of Kant, Hegel, Heidegger, Kierkegaard, Nietzsche and Rosenzweig. It argues that in the constitution in their pondering lies a suggestion of absolutely the which might be known as philosophyвЂ™s larger schooling. This larger schooling is contained inside of and arises out of dualisms which are relevant to the paintings of every philosopher: formation and finality (Kant), grasp and slave (Hegel), being and time (Heidegger), recollection and repetition (Kierkegaard), will to strength and everlasting go back (Nietzsche), and fireplace and rays (Rosenzweig). The e-book argues that the dualisms have a speculative and for that reason a tutorial importance which underpins the coherence of every philosopher, and exhibits how, in each one case, there subsists a concept of philosophyвЂ™s larger schooling. the results of this research, accordingly, isn't just a thorough re-interpretation of those philosophers, but in addition an formidable test at unifying their paintings round one other dualism, the relation of philosophy and schooling. it really is inside of this latter relation that the publication argues that absolutely the may be realised.
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The positive starts in illusion and the negative therefore is already of illusion. Only the xxx WHAT IS PHILOSOPHY’S HIGHER EDUCATION? negative enjoys this diasporic truth of philosophy’s higher education in and for itself, separated and related, and independent in its dependence. What are we to call this negative self-work? We are to call it learning, for learning is the in and for itself of the negative. Learning is the relation of the relation. Learning is the form and the content of our philosophical experience of contradiction.
Culture, as Caygill points out, is not contemplative, it is practical. But this is a dangerous distinction, for culture, like the sublime, is reflective and reflective here means the formation and finality of judgement-power, a representation which is already the relation of the relation between theory and practice. It would run counter to the KANT: FORMATION AND FINALITY 19 insights already established by Kant, or within philosophy’s higher education, to see aesthetic and teleological judgements as a division of theory and practice, or of theoretical philosophy and practical philosophy.
The latter lacks any ‘rules’ to which the understanding must conform and is therefore dependent upon the understanding, or is its ‘slave’. Intuition is subsumed under the inflexible and pre-given rules of the understanding by what can now be recognised not as a judgement of mutual dependence, but a subsumptive judgement in which the universal law or principle of understanding subordinates the particular in nature. What Kant calls the ‘schema’ in the Critique of Pure Reason facilitates this subsumption for it is the ‘tool controlled by the understanding’ (1995: 360) by which concepts are ‘applied’ to intuitions.