By Adrian Johnston
When you consider that Bacon, Gallileo and Descartes within the early seventeenth century, the relatives among technological know-how and faith in addition to brain and physique have remained risky fault traces of clash. The controversies surrounding those kin are as alive and urgent now as at any element over the process the earlier 4 centuries.
Adrian Johnston's transcendental materialism deals a brand new theoretical method of those concerns. Arming himself with assets supplied by way of German idealism, Marxism, psychoanalysis, the existence sciences and modern philosophical advancements, Johnston formulates an account of subjectivity that, even supposing being either materialist and naturalist, does complete justice to people as irreducible to normal topic on my own. whilst he argues opposed to relapses into idealisms, dualisms and spiritualisms.
Adventures in Transcendental Materialism elaborates Johnston's place via serious engagements with a few of present day most crucial thinkers together with Slavoj Zizek, Alain Badiou, Catherine Malabou, Jean-Claude Milner, Martin Hägglund, William Connolly, and Jane Bennett
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Additional info for Adventures in transcendental materialism : dialogues with contemporary thinkers
354. 11. : 239. 12. : 258, 261. 13. Hegel 1977c: 10. 14. Žižek 2012: 741. 15. : 826. 16. : 144–5. 17. : 905–61. 18. : 250–1. 19. Johnston 2011a; Hägglund, Johnston, and Žižek 2012. 20. Žižek 2012: 823. 21. Johnston 2011c: 141–82; Johnston 2013a: 103–36; Johnston 2013k; Johnston 2014. 22. Johnston 2012a: 23–52; Johnston 2013e; Johnston 2014. 23. Lukács 1978a: 5, 9, 61–2, 71, 113; Lukács 1978b: 5, 7–10, 31–2, 40, 45, 71–2, 87–8, 99–100, 103, 110; Lukács 1980: i–iv, 1–4, 9–10, 12–13, 20–4, 27, 34–5, 38–9, 42–6, 50, 54–5, 59–60, 67–8, 102–6, 135–6; Johnston 2015.
That is to say, as per one of the several intended meanings of the dictum from the preface to the 1807 Phenomenology of Spirit according to which “The true is the whole” (Das Wahre ist das Ganze),32 philosophies (or, more broadly, worldviews in general) fall into the nullifying untruth of self-induced dialectics when they opt to dismiss select features and facets of things as purely epiphenomenal, fictional, illusory, ineffective, unreal, and the like. Put differently, theoretical thought becomes lop-sided through utterly neglecting some dimensions in excessively favoring others.
H. ”2 Hölderlin’s brief 1795 fragment “Über Urtheil und Seyn” (“On Judgment and Being”)3 as well as the lifelong endeavors of Schelling and Hegel (with their objective and absolute idealisms respectively) are the reflections of this youthful vision of a rapprochement between a monist ontology of the substantial and a transcendental theory of the subjective as radically autonomous. 4 Likewise, I am inclined to label transcendental materialism “the latest system-program of German idealism” insofar as, partially through a materialist re-reading of German idealism informed by a number of post-Hegelian developments (in particular, Marxism, psychoanalysis, and the life sciences of the past several decades), it seeks to fuse monistic material being(s) and transcendent(al) 23 24 Adventures in Transcendental Materialism subjects in a singular systematic fashion (admittedly, recasting Hegel’s corpus especially in light of historical/dialectical materialisms and subsequent scientific developments apparently at odds with his commitments demands a sizable amount of interpretive labor in order to be executed in a satisfactory scholarly and philosophical manner – something I attempt elsewhere5).