By Ferit Güven
Ferit Güven illuminates the traditionally constitutive roles of insanity and dying in philosophy by means of studying them within the gentle of latest discussions of the intersection of strength and information and moral kin with the opposite. traditionally, as Güven indicates, philosophical remedies of insanity and dying have constrained or subdued their disruptive caliber. insanity and demise are associated with the query of the way to conceptualize the unthinkable, yet Güven illustrates how this conceptualization ends up in a discount to positivity of the very radical negativity those moments signify. Tracing this problematical via Plato, Hegel, Heidegger, and, eventually, within the debate on insanity among Foucault and Derrida, Güven gestures towards a nonreducible, disruptive kind of negativity, articulated in Heidegger's critique of Hegel and Foucault's engagement with Derrida, that would enable for the protection of actual otherness and open the potential for a real ethics of difference.
"The magnificent rethinking of the matter of negativity in Hegel and Heidegger is intellectually vital. it really is convincing, transparent, and really attention-grabbing. furthermore, it's pivotal to clarifying Heidegger's contribution to modern proposal. This studying is usually beneficial simply because, implicitly, it indicates how unsuitable the Frankfurt institution is in its reaction to Heidegger, seeing that this reaction is essentially in line with the intended absence of negativity in his paintings. Güven's very good analyzing proves that such opinions don't have any foundation in Heidegger's work." — Krzysztof Ziarek, writer of Inflected Language: towards a Hermeneutics of Nearness: Heidegger, Levinas, Stevens, Celan
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Additional resources for Madness and Death in Philosophy (SUNY series in Contemporary Continental Philosophy)
28 Madness cannot be identified H EG EL: T H E MA D N E S S O F T H E S O U L 39 in terms of errors if error is an empirical question. The truth of madness has to be thought as truth is thought in general in Hegel, namely, as a movement to the next stage of the dialectic. The truth of madness, even though it is different from the question of whether the mad person has true or false beliefs, still relies on the fact that madness is a question of truth or falsehood.
Proper madness has to be understood differently, specifically as of divine origin; as such, madness is not evil, but on the contrary the greatest goods come through madness if sent as gift of the gods (244a). The immediate example Socrates gives is the prophetess of Delphi, the oracle associated with Apollo that delivered the prophecy that Socrates is the wisest of men. It is clear that Plato now has a positive conception of madness. However, it would be premature to claim that Plato endorses madness uncritically.
There is something fundamentally more enigmatic in madness that complicates not only Hegel’s treatment of madness but also his understanding of system. Madness, once separated from the question of truth, is a possible break, in the dialectic process. In order to show this possibility, Hegel’s interpretation of madness must be resisted. I will resist Hegel’s interpretation, not simply by being against or in contradiction to Hegel, but with the tools that are already in Hegel’s thinking. It would be a misunderstanding of my argument to claim that I ignore the fact that madness concerns the sentient soul, the individual subject, whereas Hegel’s phenomenology and logic take place precisely in and through a sublation of this understanding of the subject.