By Simon Skempton
Loose Will and Continental Philosophy explores the techniques of free-will and self-determination within the Continental philosophical culture. David Rose examines the ways that Continental philosophy bargains a doable replacement to the hegemonic scientistic procedure taken via analytic philosophy. Rose claims that the matter of free-will is simply an issue if one makes an pointless assumption in step with medical rationalism. within the sphere of human motion we imagine that, for the reason that motion is a actual occasion, it needs to be reducible to the legislation and ideas of technology. consequently, the challenging nature of unfastened will increases its head, because the inspiration of loose will is intrinsically contradictory to the sort of reductionist outlook. This publication means that the Continental thinkers provide a compelling substitute through targeting the phenomena of human motion and self-determination that allows you to supply the reality of freedom in numerous phrases. therefore Rose bargains a revealing research into the precise innovations and different types of human freedom and motion.
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Extra resources for Alienation After Derrida (Continuum Studies in Continental Philosophy)
This is a mechanistic form of knowledge which Hegel associates with a mechanistic reduction of humanity through the division of labour. This reduction involves alienation as reification and de-totalization. Hegel writes, regarding the division of labour: [T]his labor . . is partitioned in itself and becomes a single laboring; and this single laboring becomes for this very reason more mechanical, because variety is excluded from it and so it becomes . . more foreign to [the living] whole. . [T]he labor here is wholly quantitative without variety .
Society is atomized, as the general social purpose of labour is lost and replaced by a functional ‘homogeneous human labour’97 that produces the alien realm of commodities that governs and controls the producers. This realm of commodities mystifies the social character of labour, in the form of the ideological distortion of reified consciousness: ‘[A] definite social relation between men . . ’98 The alienation of the worker from her products, her comprehensive nature and the social whole, causes in her consciousness an ideological misrecognition of the truly social basis of commodity society, a misrecognition that ultimately serves the reproduction of that society.
43 However, there is one key difference; Derridian semblance does not ‘originate in man considered as perceiving subject’. Schiller describes aesthetic play as a kind of ‘free activity’, an activity which is an end in itself, which has no other purpose than itself, which is not appropriated as a means to any other end. 44 This notion of play prefigures Derrida’s notion of the play of différance as that which resists appropriation for any other purpose than itself, a nonproductive expenditure of energy that resists appropriation that would render it productive, a ‘general economy’ of ‘sovereign’ and free nonproductive play as opposed to a ‘restricted economy’ of productive work and dialectical reappropriation.