By Dennis King Keenan
In this centred and specific examine questions surrounding the act of sacrifice, Dennis King Keenan discusses either the position and the which means of sacrifice in our lives. development on contemporary philosophical discussions at the present and transcendence, Keenan covers new floor with this exploration of the spiritual, mental, and moral concerns that sacrifice involves. in accordance with Keenan, sacrifice is sarcastically referred to as to sacrifice itself. yet what does this priceless, but very unlikely situation suggest for residing a moral existence? alongside the best way to a solution, Keenan considers the perspectives of Hegel, Kierkegaard, Nietzsche, Heidegger, Bataille, Lacan, Levinas, Blanchot, Irigaray, Derrida, Kristeva, Nancy, and Zizek. This considerate and provocative paintings offers a cosmopolitan philosophical remedy of the query of sacrifice.
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During this centred and particular examine questions surrounding the act of sacrifice, Dennis King Keenan discusses either the function and the that means of sacrifice in our lives. development on contemporary philosophical discussions at the reward and transcendence, Keenan covers new floor with this exploration of the non secular, mental, and moral matters that sacrifice includes.
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Additional resources for The Question Of Sacrifice (Studies in Continental Thought)
It seems important to say that the notion of sacriﬁce is indeed a category of the thought of yesterday [ . . ] both because it gathers into one artiﬁcial type elements taken from here and there in the symbolic fabrics of societies and because it reveals the surprising power of annexation that Christianity still subtly exercises on the thought of these historians and sociologists who were convinced they were inventing a new science” (PCES 34– 35/CPSS 20). Another reason to perhaps relegate the category of “sacriﬁce” to the status of a contemporary anachronism is the persistently pervasive sexism in theories of sacriﬁce.
He puts Durkheim’s account of ritual in Hegelian terms. For Durkheim, the concept of the collective subject (society) that is produced in ritual is transcendent and sacred. , ritual represents society in conceptual form), but this concept is produced not as transcendent and sacred, but (in Hegelian terms) as objectiﬁed and alienated. For Valeri, the sacred and profane, which represents the social and the individual, is not an eternal and universal dichotomy (as it is according to Durkheim), but a historically contingent alienation to be dialectically overcome.
In The Philosophy of Money (1900; 2nd ed. 1907), Simmel writes that “economic exchange [ . . ] always signiﬁes the sacriﬁce [Opfer] of an otherwise useful good, however much eudaemonistic gain is involved” (PG 35/PM 83). Simmel interprets economic life as an exchange of sacriﬁces. Simmel writes: The sacriﬁce [Opfer] does not in the least belong in the category of what ought not to be, as superﬁciality and avarice would have us believe. Sacriﬁce is not only the condition of speciﬁc values, but the condition of value as such; with reference to economic behavior, which concerns us here, it is not only the price to be paid for particular established values, but the price through which alone values can be established.