Experience And History

"Carr's purpose in his book is to outline a distinctively phenomenological approach to history. History is usually associated with social existence and its past, and thus his inquiry focuses on our experience of the social world and of its temporality. Experience in this context connotes not just observation but also involvement and interaction with it. Philosophers have asked both metaphysical and epistemological questions about history, and some of the best-known philosophies of history have resulted. The phenomenological approach proposed here is different but related to these traditional philosophical questions, and Carr focuses in some detail on how phenomenology may connect to them"--Provided by publisher.

This volume brings together a collection of recent essays on the philosophy and theory of history. This is a field of lively interdisciplinary discussion and research, to which historians, philosophers and theorists of culture and literature have contributed. The author is a philosopher by training, and his inspiration comes primarily from the continental-phenomenological tradition. Thus the influence of Husserl, Heidegger, Merleau-Ponty and Ricoeur can be discerned here. This background opens up a unique perspective on the issues under discussion. Phenomenology differs from other philosophical approaches, like metaphysics and epistemology. Phenomenology asks, of anything that exists or may exist: how is it given, how does it enter our experience, what is our experience of it like? Very broadly we can say: phenomenology is about experience. At first glance, this approach may seem ill-suited to history. In our language, “history” usually means either 1) what happened, i.e. past events, or 2) our knowledge of what happened. We can’t experience past events, and whatever knowledge we have of them must come from other sources—memory, testimony, physical traces. But the author maintains that we actually do experience historical events, and these essays explain how this is so. Sitting at the intersection of philosophy and history, and divided into three parts—Historicity, Narrative, and Time, Teleology and History, and Embodiment and Experience—this is the ideal volume for those interested in experience from a philosophical and historical perspective.

"For description and defense of the narrative configurations of everyday life, and of the practical and social character of those narratives, there is no better treatment than Time, Narrative, and History.... a clear, judicious, and truthful account, provocative from beginning to end." -- Journal of the British Society for Phenomenology "... a superior work of philosophy that tells a unique and insightful story about narrative." -- Quarterly Journal of Speech

The Experience of History is a lively and passionate introduction to the field that encourages students to seek and appreciate history inside the classroom and beyond. This work: Defines history as a discipline and the role of historians within it Addresses the analytical and critical thinking skills needed to engage with the past Discusses a variety of important topics in the study of history, such as historical evidence, primary documents, divisions of history, forms of historical writing, historiographical traditions, and recent categories of historical research Written by a renowned scholar of European history, this work helps students to become discerning examiners of history and historical evidence in a variety of modern settings like art, architecture, film, television, politics, current events, and more. Learn more about the author and his passion for history in this interview with popular blog Five Books: http://fivebooks.com/interview/ken-bartlett-renaissance-books/.

How and why did experience and knowledge become separated? Is it possible to talk of an infancy of experience, a "dumb" experience? For Walter Benjamin, the "poverty of experience" was a characteristic of modernity, originating in the catastrophe of the First World War. For Giorgio Agamben, the Italian editor of Benjamin's complete works, the destruction of experience no longer needs catastrophes: daily life in any modern city will suffice. Agamben's profound and radical exploration of language, infancy, and everyday life traces concepts of experience through Kant, Hegel, Husserl and Benveniste. In doing so he elaborates a theory of infancy that throws new light on a number of major themes in contemporary thought: the anthropological opposition between nature and culture; the linguistic opposition between speech and language; the birth of the subject and the appearance of the unconscious. Agamben goes on to consider time and history; the Marxist notion of base and superstructure (via a careful reading of the famous Adorno-Benjamin correspondence on Baudelaire's Paris); and the difference between rituals and games. Beautifully written, erudite and provocative, these essays will be of great interest to students of philosophy, linguistics, anthropology and politics.

This book is Michael Oakeshott's discussion of the relationships between the most important perspectives from which we experience the world.

Central to the historicizing work of recent decades has been the concept of contingency, the realm of chance, change, and the unnecessary. Following Nietzsche and Foucault, genealogists have deployed contingency to show that all institutions and ideas could have been otherwise as a critique of the status quo. Yet scholars have spent very little time considering the genealogy of contingency itself—or what its history means for its role in politics. In Contingency and the Limits of History, Liane Carlson historicizes contingency by tying it to its theological and etymological roots in “touch,” contending that much of its critical, disruptive power is specific to our current historical moment. She returns to an older definition of contingency found in Christian theology that understands it as the lot of mortal creatures, who suffer, feel, bleed, and change, in contrast to a necessary, unchanging, impassible God. Far from dying out, Carlson reveals, this theological past persists in continental philosophy, where thinkers such as Novalis, Schelling, Merleau-Ponty, and Serres have imagined contingency as a type of radical destabilization brought about by the body’s collision with a changing world. Through studies of sickness, loneliness, violation, and love, she shows that different experiences of contingency can lead to dramatically dissimilar ethical and political projects. A strikingly original reconsideration of one of continental philosophy and critical theory’s most cherished concepts, this book reveals the limits of historicist accounts.

Madness in Experience and History brings together experience and history to show their impact on madness or mental illness. Drawing on the writings of two twentieth-century French philosophers, Maurice Merleau-Ponty and Michel Foucault, the author pairs a phenomenological approach with an archaeological approach to present a new perspective on mental illness as an experience that arises out of common behavioral patterns and shared historical structures. Many today feel frustrated with the medical model because of its deficiencies in explaining mental illness. In response, the author argues that we must integrate human experiences of mental disorders with the history of mental disorders to have a full account of mental health and to make possible a more holistic care. Scholars in the humanities and mental health practitioners will appreciate how such an analysis not only offers a greater understanding of mental health, but also a fresh take on discovering value in diverse human experiences.