Master Thesis Postmodernism

Master Thesis Postmodernism-81
I have selected only those most commonly cited in discussions of philosophical postmodernism, five French and two Italian, although individually they may resist common affiliation.Ordering them by nationality might duplicate a modernist schema they would question, but there are strong differences among them, and these tend to divide along linguistic and cultural lines.However, later thinkers point out that Hegel's logic pre-supposes concepts, such as identity and negation (see Hegel 1812), which cannot themselves be accepted as immediately given, and which therefore must be accounted for in some other, non-dialectical way.

I have selected only those most commonly cited in discussions of philosophical postmodernism, five French and two Italian, although individually they may resist common affiliation.Ordering them by nationality might duplicate a modernist schema they would question, but there are strong differences among them, and these tend to divide along linguistic and cultural lines.However, later thinkers point out that Hegel's logic pre-supposes concepts, such as identity and negation (see Hegel 1812), which cannot themselves be accepted as immediately given, and which therefore must be accounted for in some other, non-dialectical way.

On his view, postmodernism is an illicit aestheticization of knowledge and public discourse.

Against this, Habermas seeks to rehabilitate modern reason as a system of procedural rules for achieving consensus and agreement among communicating subjects.

Habermas argues that postmodernism contradicts itself through self-reference, and notes that postmodernists presuppose concepts they otherwise seek to undermine, e.g., freedom, subjectivity, or creativity.

He sees in this a rhetorical application of strategies employed by the artistic avant-garde of the nineteenth and twentieth centuries, an avant-garde that is possible only because modernity separates artistic values from science and politics in the first place.

In Marx, on the other hand, we have an analysis of the fetishism of commodities (Marx 1867, 444–461) where objects lose the solidity of their use value and become spectral figures under the aspect of exchange value.

Their ghostly nature results from their absorption into a network of social relations, where their values fluctuate independently of their corporeal being.

However, it can be described as a set of critical, strategic and rhetorical practices employing concepts such as difference, repetition, the trace, the simulacrum, and hyperreality to destabilize other concepts such as presence, identity, historical progress, epistemic certainty, and the univocity of meaning.

The term “postmodernism” first entered the philosophical lexicon in 1979, with the publication of by Jean-François Lyotard.

Ideas such as God, freedom, immortality, the world, first beginning, and final end have only a regulative function for knowledge, since they cannot find fulfilling instances among objects of experience.

With Hegel, the immediacy of the subject-object relation itself is shown to be illusory.

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