By Witold Gombrowicz
In a small literary gem jam-packed with sardonic wit, awesome 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 solution to discover what the massive photographs 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 establishing Witold Gombrowicz's consultant to Philosophy in Six Hours and Fifteen mins, a good attempt at summarizing innovations 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
Read or Download A Guide to Philosophy in Six Hours and Fifteen Minutes PDF
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Extra resources for A Guide to Philosophy in Six Hours and Fifteen Minutes
The text’s sensational title evokes conventions of adventure ﬁction, implying that Haddon is a cousin of Kurtz, amassing human heads as Conrad’s imperial adventurer amasses ivory. But this 40 Ethnographies skull-hunting ethnographer, speaking Pidgin English and purchasing skulls for scientiﬁc reasons, never loses a sense of his identity as a modern Westerner. He hunts only already hunted heads, skulls “taken” by former savages in the (not too) distant past (Beckett 26). Hunting headhunting Haddon seeks its lost meanings amidst the disappearing lifeways of the natives he studies.
And Kim the aura of omnipotence and omniscience” (Low 223). Nor does the team’s cultural cross-dressing aim, like American racial masquerade and blackface minstrelsy, at “ridicule or racist lampoon” (Lott 3) – though it would be wrong to suggest that HeadHunters never indulges such lampooning. The Cambridge team’s overriding interest, Haddon insists, is scientiﬁc. Engaged in the articulation of an ideal of cultural relativity, Haddon’s scientists dress like savages to enter native culture deeply but temporarily; from this vantage of interim interiority, they seek to comprehend savage rites like headhunting as practices integral to tribal culture.
Seligman – as an “intermediate generation,” which “contributed signiﬁcantly to the emergence of an ethnographic method that . . was perceived by its practitioners as characteristically ‘anthropological’” (20). Stocking elaborates how Haddon and his cohort participated in “an important phase in the development of British ethnographic method: the collection of data by academically trained natural scientists deﬁning themselves as anthropologists and involved also in the formulation and evaluation of anthropological theory” (20).