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By Marcia Sa Cavalcante Schuback, Tora Lane

This hugely unique choice of essays contributes to a critique of the typical knowing of modernity as an enlightened venture that offers rational grounds for orientation in all elements and dimensions of the realm. a global workforce of participants contend that the trendy rules of origin exhibit in themselves quite how modernity is disorienting itself.

The e-book brings jointly discussions at the writings of philosophers who deal with extra systematically the questions of origin and orientation, resembling Kant, Nietzsche, Husserl, Heidegger, Pascal, and Patočka, and stories of literary works that explicitly thematize this question, reminiscent of Novalis, Hölderlin, Beckett, Platonov, and Benjamin. This multi-disciplinary process brings to the fore the anomaly that glossy figures of grounding and orientation unground and disorient and demonstrates a severe route to evaluation present understandings of modernity and post-modernity.

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Extra resources for Dis-orientations: Philosophy, Literature and the Lost Grounds of Modernity

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1. No 1-2, 1940), Husserl develops this theme further and shows how distances in metric space are constituted on the basis of my kinesthetic system (itself not possible to apprehend metrically), and how this ultimately rests on a ‘here’ essentially tied to my living body, although without being strictly identical with it. The sense of movement can be determined as that which leads from one state of rest to another, it is as it were a series of detours between poses, where the Here of my living body is a center that has no movement, an absolute zero of kinetic energy.

507). Because of this, according to Stegmaier, religion becomes an exemplary decision for orientation, which protects against existential disorientation (Ibid. pp. 533–534). 2. For the clarity and coherence of the argument, all translations of Kant’s text are my own. 3. For an historical account of this debate see John H. Zammito, The Genesis of Kant’s Critique of Judgment (Chicago: Chicago University Press, 1992), pp. 228–241. Sublime Disorientation 23 as an experience of disappearing as the unconditioned condition of appearing.

This is not the least directed against Leibniz’s theses that if everything would be turned around in the world no one would notice it. The argument is already to be found in Kant’s ‘Von dem ersten Grunde des Unterschiedes der Gegenden im Raum’, where he explicitly confronts Leibniz. Through a discussion of what a region (Gegend) is in contrast to the mere positions (Lage) of parts of space in relation to each other—the former cannot be reduced to the relations between things in space, but are the systems of these places in relation to world-space (Weltraum)—Kant argues for the independence of absolute space as a unity from the things in it.

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