Afterness: Figures of Following in Modern Thought and Aesthetics (Columbia Themes in Philosophy, Social Criticism, and the Arts)

By Gerhard Richter

Gerhard Richter's groundbreaking learn argues that the idea that of "afterness" is a key determine within the suggestion and aesthetics of modernity. It pursues questions similar to: What does it suggest for anything to "follow" anything else? Does that which follows mark a transparent holiday with what got here prior to it, or does it in truth tacitly perpetuate its predecessor by reason 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 fashion of retroactively developing and fortifying that from which the holiday that set the flow of following into movement had occurred?

The e-book explores the idea that and move of afterness as a privileged but uncanny class via shut readings of writers comparable to Kant, Kafka, Heidegger, Bloch, Benjamin, Brecht, Adorno, Arendt, Lyotard, and Derrida. It exhibits how the vexed suggestions of afterness, following, and coming after shed new mild on a constellation of recent preoccupations, together with own and cultural reminiscence, translation, images, desire, and the old and conceptual specificity of what has been termed "after Auschwitz." The study's numerous analyses—across a heterogeneous number of glossy writers and thinkers, diversified ancient moments of articulation, and quite a number media—conspire to light up Lyotard's apodictic assertion that "after philosophy comes philosophy. however it has been altered through the 'after.'" As Richter's complicated research demonstrates, a lot hinges on our interpretation of the "after." finally, our such a lot basic assumptions touching on smooth aesthetic illustration, conceptual discourse, group, subjectivity, and politics are at stake.

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7 may still this taking into consideration the relation among other kinds of pondering to one another and to praxis now not additionally support us to meditate at the query as to how a long way it's attainable for professional intellectuals (critical and cultural theorists) to elevate such questions within the public area and truly get themselves heard? eight It definitely may still. yet will we ever ensure that such thinking—or any type of thinking—is actually lower than means? We keep in mind that during his 1952 lecture “Was heißt Denken? ” (What is termed pondering? ), Heidegger concerns that we're nonetheless, after every thing, now not pondering, haven't but discovered quite to imagine, at the same time the of the realm is changing into ever extra severe and accordingly invaluable of idea (“fortgesetzt bedenklicher wird”). The world’s changing into ever extra an item of shock and as a result of wondering turns out to dictate that we act speedily instead of basically “speaking at congresses and meetings and [limiting] ourselves to in simple terms imagining what might be and the way it's going to must be finished. ” although, what seems to be an absence of motion instead of of suggestion additionally sponsors the prospect, at the very least for Heidegger, that “perhaps the traditional individual has, over the centuries, already acted an excessive amount of and suggestion too little [bereits zu viel gehandelt und zu wenig gedacht hat]. ”9 From this attitude, the item of a destiny pondering wouldn't easily be what it thinks approximately but additionally its personal kingdom of being and its personal stipulations of probability. studying to think—and for Heidegger, this studying to imagine, which might be neither taken without any consideration nor easily accomplished, will be a studying to imagine philosophically, now not simply buying an curiosity in philosophy or pursuing, say, a technology, due to the fact technology for Heidegger doesn't relatively think—this studying often is the studying of ways to imagine considering itself. In precept, there's not anything to avoid this doubly coded thinking—the considering that thinks approximately anything and the pondering that takes itself as its personal object—from interacting in very important and urban methods with the area during which it happens. For the entire modifications among considering considering when it comes to a primary ontology and pondering pondering as results of a destructive dialectic, the initiatives of Heidegger and of Adorno relate within the ways that for every the possibly transformative capability of considering pondering can't easily be arrested by way of the iron collar of political conviction and the dictates of too narrowly conceived types of intervention. whilst in the course of the political revolutions of the Sixties, Adorno, besides different older contributors of what by way of then used to be commencing to be named the Frankfurt institution, was once attacked for now not being sufficiently dedicated to political fight and, by means of extension, for having given in to resignation, he replied with the next strains: against this the uncompromisingly serious philosopher, who neither writes over his attention nor we could himself be terrorized into motion, is honestly the one that doesn't quit.

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