Download PDF by Witold Gombrowicz: A Guide to Philosophy in Six Hours and Fifteen Minutes

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By Witold Gombrowicz

ISBN-10: 0300132069

ISBN-13: 9780300132069

In a small literary gem choked with sardonic wit, significant insights, and provocative feedback Witold Gombrowicz discusses Kant, Hegel, Schopenhauer, Kierkegaard, Sartre, and Heidegger in six "one-hour" essays—and addresses Marxism in a "fifteen-minute" piece.

"Who hasn't needed for a painless strategy to discover what the large pictures of philosophy—Hegel and Kant, Nietzsche and Sartre—thought of the human situation? It hasn't ever been effortless analyzing such ambitious thinkers, and so much explainers and textbooks both go wrong or bloodbath the language. So think my excitement in starting Witold Gombrowicz's advisor to Philosophy in Six Hours and Fifteen mins, a superb attempt at summarizing recommendations in daring, declarative sentences...[This ebook] is just like the direction in philosophy you need you had taken."—David Lehman, Bloomberg News

"A needs to for each reader of Gombrowicz."—Denis Hollier, manhattan college

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Extra resources for A Guide to Philosophy in Six Hours and Fifteen Minutes

Sample text

The irruption of the ancient in an ultramodern text became a familiar modernist conceptual incongruity in which the erotic and aesthetic shock of the primitive disrupts the composed surfaces of naturalist representation. The figure of the racial other thus functions as a metaphorical space in which anxieties over shifting apprehensions of the subject of modernity could be more easily contemplated. This contemplation entails a process of recognising the falsity of the unified surfaces of the self; Michel Leiris describes this civilised self as a thin layer forming on the surface of calm water until an "eddy comes to break it up" (Brisees 19).

13. The irony is that the Charleston was a black dance brought to France after the war by African American dancers who taught the dance to the French in the clubs and cabarets of Montmartre. 14. For a discussion on time, space, and the object of anthropological enquiry, see Fabian 26. 15. See Kuper 240. 16. See Taussig, Shamanism 7-11 and Mimesis 33-43. Taussig presents a suggestive set of arguments on mimesis, primitivism, and alterity, using Benjamin's constellative notion of history as flashes of recognition as its methodological framework.

Typically, Leiris's writing privileges the uncertainty of visceral experience over a disassociated quasi-scientific process that claims to know through observation: "I'd rather be possessed than study possessed people, have carnal knowledge of a 'zarine', rather than scientifically know all about her. For me, abstract knowledge will never be anything but a second best" (LAfrique 324). In saying this, he renounces the claim to objective truth that the social scientific discourses of anthropology and ethnography make and that he regards as an extension of the deadening tentacles of 28 From Fetish to Subject capitalism and "its increasing tendency to render all true human contacts impossible [ .

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