Somewhere Gadamer talks about Plato being one of the only 'safe' subjects to write/teach on during the war because the Nazis weren't interested. Guess there's progress after all.
I was deeply saddened to learn of John Sallis's passing. He was a giant. His contributions to philosophy are undeniable, even staggering. He was brilliant. He was also very kind, and dedicated to his students. I am so honored to have been one of them.
Still waiting on this to open up a rift between trad conservative wing (nominally friendly to Scholastic-style intellectual minutia) and fashy-crypto-bro wing (intellectually bereft and proud of it) of the American right
Same energy: people complaining about this dissertation and people who dislike the term "fascist" because they think it is just a pejorative and not a political term with an actual meaning.
And leaving everything else aside it's just kind of funny that she used "olfactory" as this big pretentious academia word when it just means "of or relating to the sense of smell"
@plateauscave But if one didn't think that any normative orientation toward freedom (or anything non-historical) was necessary for the analysis in question, then it seems like there wouldn't be an issue.
@plateauscave As I understand it based only on the above, the author is presupposing that "practices of freedom" is normative for any historical practices/norms/etc. under analysis. If so, what are the transcendental conditions for a normative commitment to freedom?
@old_ric Inclined to agree - I'm not as familiar with Spinoza but I don't see how the finite/infinite substance difference could map on to the ontological difference as Heidegger treats it. As in, I think he would still consider it onto-theological (maybe not, I'm torn)
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@KnitIndustrie When she admits the "double face" of these questions, it is to say that the same thing might be understood qua political (public) or qua social (administrative). She doesn't generally deny the way that they overlap in the concrete. 2/2