This groundbreaking inquiry into the centrality of place in Martin Heidegger's thinking offers not only an illuminating reading of Heidegger's thought but a detailed investigation into the way in which the concept of place relates to core philosophical issues. In Heidegger's Topology, Jeff Malpas argues that an engagement with place, explicit in Heidegger's later work, informs Heidegger's thought as a whole. What guides Heidegger's thinking, Malpas writes, is a conception of philosophy's starting point: our finding ourselves already "there," situated in the world, in "place". Heidegger's concepts of being and place, he argues, are inextricably bound together. Malpas follows the development of Heidegger's topology through three stages: the early period of the 1910s and 1920s, through Being and Time, centered on the "meaning of being"; the middle period of the 1930s into the 1940s, centered on the "truth of being"; and the late period from the mid-1940s on, when the "place of being" comes to the fore. (Malpas also challenges the widely repeated arguments that link Heidegger's notions of place and belonging to his entanglement with Nazism.) The significance of Heidegger as a thinker of place, Malpas claims, lies not only in Heidegger's own investigations but also in the way that spatial and topographic thinking has flowed from Heidegger's work into that of other key thinkers of the past 60 years.
The first edition of Place and Experience established Jeff Malpas as one of the leading philosophers and thinkers of place and space and provided a creative and refreshing alternative to prevailing post-structuralist and postmodern theories of place. It is a foundational and ground-breaking book in its attempt to lay out a sustained and rigorous account of place and its significance. The main argument of Place and Experience has three strands: first, that human being is inextricably bound to place; second, that place encompasses subjectivity and objectivity, being reducible to neither but foundational to both; and third that place, which is distinct from, but also related to space and time, is methodologically and ontologically fundamental. The development of this argument involves considerations concerning the nature of place and its relation to space and time; the character of that mode of philosophical investigation that is oriented to place and that is referred to as ‘philosophical topography’; the nature of subjectivity and objectivity as inter-related concepts that also connect with intersubjectivity; and the way place is tied to memory, identity, and the self. Malpas draws on a rich array of writers and philosophers, including Wordsworth, Kant, Proust, Heidegger and Donald Davidson. This second edition is revised throughout, including a new chapter on place and technological modernity, especially the seeming loss of place in the contemporary world, and a new Foreword by Edward Casey. It also includes a new set of additional features, such as illustrations, annotated further reading, and a glossary, which make this second edition more useful to teachers and students alike.
Inspired by poets from John Donne to Hölderlin, and philosophers from Nietzsche to Heidegger, Scottish poet Kenneth White and Australian philosopher Jeff Malpas reflect on the world, place, narrative, language and politics. The volume closes with a set of three new philosophical poems by White.
The philosophical significance of place—in Heidegger's work and as the focus of a distinctive mode of philosophical thinking. The idea of place—topos—runs through Martin Heidegger's thinking almost from the very start. It can be seen not only in his attachment to the famous hut in Todtnauberg but in his constant deployment of topological terms and images and in the situated, “placed” character of his thought and of its major themes and motifs. Heidegger's work, argues Jeff Malpas, exemplifies the practice of “philosophical topology.” In Heidegger and the Thinking of Place, Malpas examines the topological aspects of Heidegger's thought and offers a broader elaboration of the philosophical significance of place. Doing so, he provides a distinct and productive approach to Heidegger as well as a new reading of other key figures—notably Kant, Aristotle, Gadamer, and Davidson, but also Benjamin, Arendt, and Camus. Malpas, expanding arguments he made in his earlier book Heidegger's Topology (MIT Press, 2007), discusses such topics as the role of place in philosophical thinking, the topological character of the transcendental, the convergence of Heideggerian topology with Davidsonian triangulation, the necessity of mortality in the possibility of human life, the role of materiality in the working of art, the significance of nostalgia, and the nature of philosophy as beginning in wonder. Philosophy, Malpas argues, begins in wonder and begins in place and the experience of place. The place of wonder, of philosophy, of questioning, he writes, is the very topos of thinking.
The thirteen original essays in this volume represent the most sustained investigation, in any language, of the connections between Heidegger's thought—both early and late—and the tradition of transcendental philosophy.
The philosophical significance of place—in Heidegger's work and as the focus of a distinctive mode of philosophical thinking. The idea of place—topos—runs through Martin Heidegger's thinking almost from the very start. It can be seen not only in his attachment to the famous hut in Todtnauberg but in his constant deployment of topological terms and images and in the situated, “placed” character of his thought and of its major themes and motifs. Heidegger's work, argues Jeff Malpas, exemplifies the practice of “philosophical topology.” In Heidegger and the Thinking of Place, Malpas examines the topological aspects of Heidegger's thought and offers a broader elaboration of the philosophical significance of place. Doing so, he provides a distinct and productive approach to Heidegger as well as a new reading of other key figures—notably Kant, Aristotle, Gadamer, and Davidson, but also Benjamin, Arendt, and Camus. Malpas, expanding arguments he made in his earlier book Heidegger's Topology (MIT Press, 2007), discusses such topics as the role of place in philosophical thinking, the topological character of the transcendental, the convergence of Heideggerian topology with Davidsonian triangulation, the necessity of mortality in the possibility of human life, the role of materiality in the working of art, the significance of nostalgia, and the nature of philosophy as beginning in wonder. Philosophy, Malpas argues, begins in wonder and begins in place and the experience of place. The place of wonder, of philosophy, of questioning, he writes, is the very topos of thinking.
This book discusses the ideas of Donald Davidson, on the nature of understanding and meaning, and the nature of truth and knowledge, providing an account of Davidson's holistic and hermeneutical conception of linguistic interpretation, and, more generally, of the mind.
The work of Jeff Malpas is well-known for its contribution to contemporary thinking about place and space. In the Brightness of Place takes that contribution further, as Malpas develops it in new ways and in relation to new topics. At the same time, the volume also develops Malpas' distinctively topological approach to the work of Martin Heidegger. Not limited simply to a reading of the topological in Heidegger, In the Brightness of Place also takes up the idea of topology after Heidegger, showing how topological thinking provides a way of rethinking Heidegger's own work and of rethinking our own being in the world.
In this bold and original study, Jeff Kochan constructively combines the sociology of scientific knowledge (SSK) with Martin Heidegger’s early existential conception of science. Kochan shows convincingly that these apparently quite different approaches to science are, in fact, largely compatible, even mutually reinforcing. By combining Heidegger with SSK, Kochan argues, we can explicate, elaborate, and empirically ground Heidegger’s philosophy of science in a way that makes it more accessible and useful for social scientists and historians of science. Likewise, incorporating Heideggerian phenomenology into SSK renders SKK a more robust and attractive methodology for use by scholars in the interdisciplinary field of Science and Technology Studies (STS). Kochan’s ground-breaking reinterpretation of Heidegger also enables STS scholars to sustain a principled analytical focus on scientific subjectivity, without running afoul of the orthodox subject-object distinction they often reject. Science as Social Existence is the first book of its kind, unfurling its argument through a range of topics relevant to contemporary STS research. These include the epistemology and metaphysics of scientific practice, as well as the methods of explanation appropriate to social scientific and historical studies of science. Science as Social Existence puts concentrated emphasis on the compatibility of Heidegger’s existential conception of science with the historical sociology of scientific knowledge, pursuing this combination at both macro- and micro-historical levels. Beautifully written and accessible, Science as Social Existence puts new and powerful tools into the hands of sociologists and historians of science, cultural theorists of science, Heidegger scholars, and pluralist philosophers of science.
Jeffrey McCullough offers a concise, clinically focused and practical approach to this important area of medicine. This book offers complete guidance on the full range of topics from donor recruitment, blood collection and storage, to testing and transfusing blood components, complications and transmissible diseases, as well as cellular engineering, therapeutic apheresis, and the role of hematopoietic growth factors. It is a good introduction to transfusion for hematology or oncology fellows and technologists specialising in blood banking.
Did Jesus, the revolutionary figure who changed the world, struggle to read a scroll? A growing number of scholars think so. Luke’s account of Jesus reading in the synagogue (Luke 4:16–30) is routinely challenged today in academia. The claim is that Luke either fabricated the account outright or relied upon a mistaken social memory of Jesus reading in the synagogue. Accordingly, Jesus has been recast as an illiterate peasant or semi-literate artisan unable to read and teach the way Luke portrays. In A Prophet Mighty in Deed and Word, Jeff Kennedy offers a fresh perspective. He contends that Luke’s “reading Jesus” wasn’t an attempt to appeal to the cultured sensibilities of his Greek audience, who preferred literate philosophers over illiterate carpenters. Instead, it reflects Jesus’ self-understanding as Israel’s prophet-sage, anointed to read and proclaim the year of Yahweh’s favor. Jesus announces a shocking and provocative message for unbelieving Israel, and he does so with a singular authority. This incident sparks escalating tensions between Jesus and his countrymen, resulting in Christ’s glorification through suffering. And Luke tells us that suffering began in Jesus’ hometown of Nazareth.
Jeff Diamanti describes the destructive relationship between climate and capital through the exponential growth of the petroleum industry over the last 40 years. Building on key insights in the environmental and energy humanities, Diamanti introduces the concept of the 'terminal landscape' as a site of storage, transformation and transition, essential to critical ecology in the 21st century. Climate and Capital in the Age of Petroleum presents these scenes of transformation as sites through which post-industrial capitalism distributes fossil fuels into the world. Diamanti uses this concept to redefine the post-industrial landscape by revealing the global flows of exchange and storage that precede the distribution of fossil fuels into the world as social form. Advancing a new media theory of energy, fossil fuels and other finite resources become new types of distributable media. Through this line of thinking, the book makes solid connections between media technologies and energy cultures that help to shape a radical critique of the current energy infrastructure that characterises global capitalism. Arguing that this infrastructure rests on millennia of compact matter, centuries of colonial violence, and decades of technological development, Diamanti's analysis deepens our understanding of the environment as a 'terminal landscape' through case studies of oil companies, countries, artworks, and historical events. Using his under-examined typology of global energy further theorises and politicises the climate crisis for scholars and activists alike.
At its core, psychology is about persons: their thinking, their problems, the improvement of their lives. The understanding of persons is crucial to the discipline. But according to this provocative new book, between current essentialist theories that rely on biological models, and constructionist approaches based on sociocultural experience, the concept of the person has all but vanished from psychology. Persons: Understanding Psychological Selfhood and Agency recasts theories of mind, behavior, and self, synthesizing a range of psychologists and philosophers to restore the centrality of personhood—especially the ability to make choices and decisions—to the discipline. The authors’ unique perspective de-emphasizes method and formula in favor of moral agency and life experience, reveals frequently overlooked contributions of psychology to the study of individuals and groups, and traces traditions of selfhood and personhood theory, including: The pre-psychological history of personhood, a developmental theory of situated, agentive personhood, the political disposition of self as a kind of understanding, Human agency as a condition of personhood, Emergentist theories in psychology, the development of the perspectival self. Persons represents an intriguing new path in the study of the human condition in our globalizing world. Researchers in developmental, social, and clinical psychology as well as social science philosophers will find in these pages profound implications not only for psychology but also for education, politics, and ethics.
The work of Jeff Malpas is well-known for its contribution to contemporary thinking about place and space. In the Brightness of Place takes that contribution further, as Malpas develops it in new ways and in relation to new topics. At the same time, the volume also develops Malpas' distinctively topological approach to the work of Martin Heidegger. Not limited simply to a reading of the topological in Heidegger, In the Brightness of Place also takes up the idea of topology after Heidegger, showing how topological thinking provides a way of rethinking Heidegger's own work and of rethinking our own being in the world.
Includes all the latest updates and changes to the 2004 tax code Publishers Weekly called it "a can't-miss title." The New York Daily News praised it for "pushing the envelope" and taking "a consumerist approach that's helpful during all the other months before next April." Best of all, more than half a million people have consulted How to Pay Zero Taxes for solid guidance on paying less to the IRS. This fully updated 22nd edition contains: The latest tax changes More tax-saving tips than any other guide Easy, practical strategies to lower taxes this year, next year, and beyond Hundreds of legal ways to preserve pretax income and profit
This book discusses the ideas of Donald Davidson, on the nature of understanding and meaning, and the nature of truth and knowledge, providing an account of Davidson's holistic and hermeneutical conception of linguistic interpretation, and, more generally, of the mind.
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