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• W2007526192 abstract "Click to increase image sizeClick to decrease image size Notes Wallace Stevens, The Necessary Angel (New York: Vintage Books, n.d.), p. 29. Ibid., pp. 29–30. I use the word ‘potential’ here in the rather strict sense that it is given in the work of Giorgio Agamben. For a full clarification, see Giorgio Agamben, Potentialities, trans. Daniel Heller-Roazen (Stanford: Stanford University Press, 1999), and Thomas Docherty, ‘Potential European Democracy’ Paragraph, 25.2 (2002), pp. 16–35. Kenneth Burke, Language as Symbolic Action (Berkeley and Los Angeles: University of California Press, 1966), Vol 2, p. 20. Ludwig Wittgenstein, Tractatus Logico-Philosophicus (bilingual edn, trans. C.K. Ogden; London: Routledge, 1992), pp. 184-5. On this apotropaism as a modern phenomenon, see Hans Blumenberg, The Legitimacy of the Modern Age, trans. Robert M. Wallace (Cambridge, MA: MIT Press, 1983), especially chapter 2. Thomas Hobbes, Elements of Law, published under the title Human Nature and De Corpore Politico, J.C.A. Gaskin (ed.) (Oxford: Oxford University Press, 1994), pp. 43-44. Hobbes, Leviathan, Edwin Curley (ed.) (Indianapolis: Hackett, 1994), p. 32. In the work of Kenneth Burke, ‘motives’ play a central operational part. For a useful introduction to this, see Steven Bygrave, Kenneth Burke: Rhetoric and Ideology (London: Routledge, 1993). Hobbes, Leviathan, 32. For a fuller tracing of the effects of this on European culture, see Thomas Docherty, Criticism and Modernity: Aesthetics, Literature and Nations in Europe and its Academies (Oxford: Oxford University Press, 1999), especially chapter 2, ‘Love as the European Humour’. The notion of ‘prevention’ I have in mind here is one to be found in the poetry of George Herbert. Herbert frequently complains that he has been ‘pre-vented’ from doing as he might by God, in the sense that God has always done it first. He is thus denied authority and autonomy precisely in the very moment when he most fervently tries to assert it; and it is this condition of belatedness, in which his entire life is prevented by God's, that Herbert paradoxically finds his subject for poetry. For a fuller explanation, see Thomas Docherty, On Modern Authority (Brighton: Harvester-Wheatsheaf, 1987). Jacques Derrida, Demeure, in Maurice Blanchot, The Instant of my Death and Jacques Derrida, Demeure (trans. Elizabeth Rottenberg; Stanford: Stanford University Press, 2000), p. 28. For the distinction between zoe and bios here outlined, see Giorgio Agamben, Homo Sacer, trans. Daniel Heller-Roazen (Stanford: Stanford University Press, 1998); and Thomas Docherty, ‘Potential European Democracy’. G.W.F. Hegel, Aesthetics, Vol 1, trans. T.M. Knox (Oxford: Oxford University Press, 1975), p. 2. On the sinanthrope as ‘prehominians’, see Pierre Teilhard de Chardin, The Phenomenon of Man, trans. Bernard Wall (London: Collins/Fontana, 1959), pp. 212–18. Teilhard de Chardin, Sur le Bonheur/Sur l'Amour (Paris: Seuil, 1997), pp. 9–10. Ibid., p. 21. Blaise Pascal, Pénsees in Oeuvres Complètes. (Paris: Seuil, 1963), p. 516; liasse VIII, fragment 136 (Lafuma edition: corresponds to fragment 139 in Brunschvicg edition). Here, I am alluding in passing not only to the Pascal fragment from the Pénsees just cited, but also to the preceding fragment (135; 469 in Brunschvicg): ‘Je sens que je puis n'avoir point été … donc je ne suis pas un être nécessaire’, but also, more obviously, to Beckett's famous dialogues with Georges Duthuit. Interestingly, Teilhard also has a relevant comment here. Twice in two pages of The Phenomenon of Man (204, 206), discussing the ‘original forms’ in the ‘birth of thought’, he writes: ‘Man came silently into the world’. On this, see Paul de Man, The Resistance to Theory (Manchester: Manchester University Press, 1986), p. 11, where he puts it thus: ‘What we call ideology is precisely the confusion of linguistic with natural reality, of reference with phenomenalism’. My gloss suggests that ideology is the too-rapid and unreflective – prejudiced – move from reference to phenomenalism in these terms. A fuller exploration of the politics in question here might be found in Norberto Bobbio, In Praise of Meekness (Cambridge: Polity, 2000), especially chapter. 1. E.M. Cioran, The Trouble with Being Born (trans. Richard Howard; London: Quartet Books, 1993), p. 6. Jean-Paul Sartre, Being and Nothingness (trans. Hazel Barnes; New York: Philosophical Library, 1956), p. 566 Cioran, p. 17. Ibid., p. 28. It should be noted in passing that the consequence of this kind of humility is very definitely not a self-loathing. As Cioran writes, ‘he who hates himself is not humble’, ibid., p. 26. Such hatred is already a premature agency or action, not passionate enough. Derrida, Demeure, p. 45. Ibid., p. 33. Jacques Derrida, The Gift of Death (trans. David Wills; Chicago: University of Chicago Press, 1995), p. 41. Teilhard de Chardin, Sur le Bonheur/Sur l'Amour, pp. 52–53. See Jacques Derrida, Politiques de l'amitié (Paris: Galilée, 1994), pp. 27–8; and see my commentary on this in Thomas Docherty, Criticism and Modernity, pp. 62–67." @default.
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• W2007526192 title "On Critical Humility" @default.
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