By Stephen K. George
Ethics, Literature, and concept: An Introductory Reader brings jointly the paintings of up to date students, academics, and writers into full of life dialogue at the ethical function of literature and the connection among aesthetics, artwork, and ethics.
Do the wealthy descriptions and narrative shapings of literature supply a important source for readers, writers, philosophers, and daily humans to visualize and confront the final word questions of existence? Do the human actions of storytelling and complicated ethical decision-making have a deep connection? What are the ethical tasks of the artist, critic, and reader? What can spiritual perspectives—from Catholic to Protestant to Mormon—contribute to literary feedback? What will we suggest after we speak about moral feedback and the way does this fluctuate from the typical inspiration of censorship?
Thirty renowned participants ponder those questions together with: literary theorists Marshall Gregory, James Phelan, and Wayne sales space; philosophers Martha Nussbaum, Richard Hart, and Nina Rosenstand; and authors John Updike, Charles Johnson, Flannery O'Connor, and Bernard Malamud. Divided into 4 sections, with introductory topic and questions for dialogue, this obtainable anthology represents the main the most important paintings this present day exploring the interdisciplinary connections between literature, faith and philosophy.
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Additional resources for Ethics, Literature, & Theory: An Introductory Reader (2nd Edition)
Representation and signification belong to and perpetuate the tree image of thought, imposing a one-to-one (or “bi-univocal”) relation of signification between two terms—whether signifier and signified or sign and referent. Deleuze & Guattari prefer the perspective of Danish linguist Louis Hjelmslev, for whom two planes, the expression-plane and the content-plane, co-exist in what he called “reciprocal presupposition” with one another. Reciprocal presupposition means that neither term has priority or precedence over the other; they are mutually constitutive of one another.
As Nietzsche might ask. —as Deleuze & Guattari themselves ask. Birds self-organize socially by singing songs and marking territories, but they also do so by flocking. What do national anthems and commercial markets as modes of human social organization have to do with these avian social behaviors? How closely do national anthems resemble the territorial songs of birds? And in what sense do market behaviors resemble those of flocks of birds or schools of fish? What degree, if any, of insect social organization remains effective in humans?
Since Deleuze & Guattari view the cosmos precisely as an open system, its tendency toward self-organization was taken as a given—and was in addition readily observable in the evolution of life on earth, an open system with very clear positive net energy gain, coming in this case from the sun. So where Kant replaced God with Man, Deleuze & Guattari replace Man with Life, and beyond Life, with a self-organizing “chaosmos” [cosmos + chaos] whose modes of organization emerge from matter immanently instead of being imposed from above as form or law.