In Ontological Terror Calvin L. Warren intervenes in Afro-pessimism, Heideggerian metaphysics, and black humanist philosophy by positing that the "Negro question" is intimately imbricated with questions of Being. Warren uses the figure of the antebellum free black as a philosophical paradigm for thinking through the tensions between blackness and Being. He illustrates how blacks embody a metaphysical nothing. This nothingness serves as a destabilizing presence and force as well as that which whiteness defines itself against. Thus, the function of blackness as giving form to nothing presents a terrifying problem for whites: they need blacks to affirm their existence, even as they despise the nothingness they represent. By pointing out how all humanism is based on investing blackness with nonbeing—a logic which reproduces antiblack violence and precludes any realization of equality, justice, and recognition for blacks—Warren urges the removal of the human from its metaphysical pedestal and the exploration of ways of existing that are not predicated on a grounding in being.

Ontological Terror: Blackness, Nihilism, and Emancipation

PURPOSE Clinicians often have an intuitive understanding of how their relationships with patients foster healing. Yet we know little empirically about the experience of healing and how it occurs between clinicians and patients. Our purpose was to create a model that identifies how healing relationships are developed and maintained.

METHODS Primary care clinicians were purposefully selected as exemplar healers. Patients were selected by these clinicians as having experienced healing relationships. In-depth interviews, designed to elicit stories of healing relationships, were conducted with patients and clinicians separately. A multidisciplinary team analyzed the interviews using an iterative process, leading to the development of case studies for each clinician-patient dyad. A comparative analysis across dyads was conducted to identify common components of healing relationships

RESULTS Three key processes emerged as fostering healing relationships: (1) valuing/creating a nonjudgmental emotional bond; (2) appreciating power/consciously managing clinician power in ways that would most benefit the patient; and (3) abiding/displaying a commitment to caring for patients over time. Three relational outcomes result from these processes: trust, hope, and a sense of being known. Clinician competencies that facilitate these processes are self-confidence, emotional self-management, mindfulness, and knowledge.

CONCLUSIONS Healing relationships have an underlying structure and lead to important patient-centered outcomes. This conceptual model of clinician-patient healing relationships may be generalizable to other kinds of healing relationships.

https://www.annfammed.org/content/annalsfm/6/4/315.full.pdf

Understanding Healing Relationships in Primary Care

Hammermeister, Kai. The German Aesthetic Tradition. Cambridge: Cambridge University Press, 2002. 259pp. $22.00 paperback. Among the many reasons to write an academic book, the desire to provide a service is probably the least frequent. However, Kai Hammermeister obviously felt very strongly about rendering the history of German aesthetic theory from Baumgarten and Kant to Heidegger and Adorno accessible to a wider audience-whatever the cost. And there is inevitably a price to be paid for writing this kind of book, which moves briskly and without fear of strong opinions through some of the most complicated philosophical works of the past two centuries. Under the characteristically bold and blunt title The German Aesthetic Tradition, Hammermeister delivers in just over two hundred pages "the straight dope" on the leading contenders for forbidding philosophical difficulty: Fichte, Schelling, and, of course, Hegel, that famed fortress of impenetrable German prose. Unflinchingly, however, Hammermeister renders them all entirely comprehensible. Even undergraduates should have no difficulty following his expositions. Nor should one dismiss this pedagogical quality as reductive popularization. Hammermeister's book is quite an accomplishment. His highly economical presentation never fails to touch on virtually all the important issues in any given author. To be sure, one can quibble-Karl Philip Moritz seems to gets short-changed; Holderlin deserves his own chapter-but all in all, Hammermeister has succeeded in producing a perfectly coherent narrative of the development of aesthetic theory from the 18th-century to the present. Indeed, what makes this book so eminently readable are not only the succinct summaries of individual authors but their integration into an overarching three-part movement. Baumgarten, Kant, Schiller, and Schellingare subsumed under "The Age of Paradigms," followed by "Challenging the Paradigms" in the writings of Schopenhauer, Kierkegaard, and Nietzsche. The book concludes with a section entitled "Renewing the Paradigms," as Hammermeister argues that the positions of Cassirer, Lukacs, Heidegger, Gadamer, and Adorno basically reinvent the (aesthetic) wheel. Thus he claims, for example, that Adorno's and Heidegger's anti-idealist rhetoric conceals their strong allegiance-not, as one might expect, to Hegel, but rather to Schelling; like him they are said to accord art the exalted and exclusive privilege of providing access to a truth unavailable to theoretical or philosophical discourses. Beyond the incredibly useful service of introducing the uninitiated to the arcana of German aesthetics-there really is nothing comparable out there-it is this claim that post-Nietzschean theories of art not only recycle the older aesthetic tradition but follow essentially the very same trajectory that had led from Kant to Hegel in the first place, that makes this volume original, provocative, and enormously problematic. …

/pdf/the-german-aesthetic-tradition-4dx3jnkc4g.pdf

The German Aesthetic Tradition

This thesis examines, from an affective and art historical perspective, the sculptural practice of Berlinde De Bruyckere, positioning her fragmented figures in the context of contemporary art debates and exploring the role of the artist in changing the visual representation of the body fragment.

De Bruyckere’s fragmented figures, often inspired by actual events and problems, reflect on art, as well as on what transcends it, in order to highlight deeper issues within humanity. Therefore, I argue that through the capacity of the body fragment, as a way of magnifying and drawing attention to the edge of the human condition, Berlinde De Bruyckere’s sculptures convey both the fluidity between the psychological inner life and the physical exteriority, as well as other existential concerns.

By looking closely at De Bruyckere’s artwork from 2004-2013, this research shows how the viewers’ reception of the body fragments presented in De Bruyckere’s sculptures, is particularly related to an embodied form of perception, evoking a multitude of physical and emotional reactions. De Bruyckere’s representations of the body as vulnerable and fragmented, engage the spectator through abjection as well as through compassionate empathy, which in turn heightens intra-subjective awareness through affective knowledge. The investigation highlights the profound influence that feminist scholars and artists had in opening up the opportunities available to artists today. I will particularly focus upon feminism’s impact in shaping the representation and perception of the body, as well as the important, yet often forgotten, contribution of female artists in shaping contemporary art discourses through materiality.

The fragmented body and the artwork of Berlinde De Bruyckere

The Cambridge history of nineteenth-century political thought

Contents: By way of introduction: Hegel's God, transcendence and the counterfeit double Finding a way to holistic immanence: Hegel between enlightenment, Greece and Christianity Philosophy redoubling religion: intimacy, Agon and counterfeit reconciliations Beyond double thinking: Hegel's speculative God Hegel's trinity and the erotic self-doubling God Creation and the self-doubling of Hegel's Trinity Evil and the counterfeits of God in history God, Spirit, and the counterfeits of religious community On the reserves of God Bibliography Index.

Hegel's God: A Counterfeit Double?

Being and the between

Art and Logic in Hegel’s Philosophy

Art and the Absolute: A Study of Hegel's Aesthetics

List of Abbreviations. Preface. Introduction. Breaking Silence about God. God and the Ethos of Being. Passing in the Ethos: Between the Given and the Good. God, Ethos, and the Fourfold Sense of Being. God, Philosophical Systematics, Religious Poetics. Exceeding System, Hyperboles, Unclogging Ways. Structure of the Work. Part I: Godlessness:. 1. Godlessness and the Ethos of Being. Godlessness. Devalued Being: The Stripping of the Signs. Idolized Autonomy: Eclipse of Transcendence as Other Transcendences. The Antinomy of Autonomy and Transcendence. Dark Origins and Transcendence as Other. Will to Power and the Counterfeit Double of "Yes". Return to Zero: Coming to Nothing. 2. Beyond Godlessness. The Angel of Death, Being as Gift. God and Posthumous Mind. Out of Nothing: Porosity and the Urgency of Ultimacy. Redoubled Beginning: Elemental Yes. Idiotic Rebirth. Aesthetic Recharging. Erotic Outreaching. Agapeic Resurrection. Part II: Ways to God:. 3. God and the Univocal Way. Ways to God. The Way of Univocity. Pantheistic Univocity: Immediate Sacrality. Equivocal Transience and Univocalizing God. Beyond Doubleness to the Absorbing One: The Parmenidean Way. Between the One and the Double: The Platonic Way. The One beyond the Double: The Plotinian Way. Reversing the One and the Double: Or How the Dualistic Defense of Transcendence Effects its Eclipse. The Immanent Doubling: Or How the Shadow of Modern Monotheism is Atheism. Gods of Geometry. The One and the Double in Immanence: Kant's Transcendental One and its Humanistic Dissolution. 4. God and the Equivocal Way. The Way of Equivocity. Nature's Equivocity. God's Equivocity. Equivocity and Evil. Deus sive Ego? On the Equivocities of Religious Inwardness. Gethsemene Thoughts: Between Curse and Blessing. Deus sive Nihil? The Equivocal Way and Purgatorial Difference. 5. God and the Dialectical Way. God beyond Opposition. Kant's Virtual Dialectic: Finding Direction by Unknowing Indirection. A Parable: Fishing for God. Dialectic beyond Dualism: Determining Origin beyond Determination. Dialectic and the Self-determining God: On Some Hegelian Ways. Dialectic, Coming to be, Becoming. God beyond Dialectic: On Avoiding a Counterfeit Double of God. 6. God and the Metaxological Way. Four Ways: God and the Metaxological. The Indirections of Transcending in the Between. God and the Between: First Hyperbole - The Idiocy of Being. God and the Between: Second Hyperbole - The Aesthetics of Happening. God and the Between: Third Hyperbole - The Erotics of Selving. God and the Between: Fourth Hyperbole - The Agapeics of Communication. 7. God beyond the Between. The Hyperbole of the Agapeic Origin. Reversing the Hyperboles and the Reserves of God. First "reversed" movement. Bringing the Hyperboles Back to the Between. The infinite value of self and ethical-religious community. Part III: Gods:. 8. Gods Many and One: On Polytheism and Monotheism. Gods. Religious Imagination and Porosity to Archaic Manifestation. Sacred Namings and the Hyperboles of Being. From Polytheism to Monotheism. Metaxological Monotheism. The Praise of Paganism. 9. God(s) Personal and Transpersonal: On the Masks of the Divine. Personal God(s) and Plurivocal Manifestation. Monotheistic and Polytheistic Personalizations. Beyond Person, beyond Mask. The Gods of Philosophers: Masks of the Impersonal or Transpersonal?. 10. God(s) Gnostic: On Passing Through the Counterfeit Doubles of the Divine. Gnosticism and Religious Plurivocity. Divinities Doubled Below and Above. Gnostic Equivocity and the Fourfold Naming. The Equivocal World as a Counterfeit Double?. Passing beyond the Counterfeit Doubles. Agonistics: Divine and Human. Doubling Back, Backing Out - Reversing Release. Gnosticism and Metaxology: On Saving Knowing in the Equivocal Matrix. 11. God(s) of the Whole: On Pantheism and Panentheism. Holistic Immanence and the God of the Whole. Pantheism Contra the Worthless World. Affirming the World and the Immanent God. God and the Whole. Holistic Emanation and Pluralistic Creation. God beyond the Whole?. The Holistic God and Evil. 12. God beyond the Whole: On the Theistic God of Creation. What has Philosophy to do with Creation?. Creation beyond Univocal Intelligibility. Creation beyond Holism. Creation, Coming to be and Becoming. Creation and Nothing. Creation and Agapeic Origination: Dualism and the "Not". Creation, Hypertranscendence and Divine Intimacy. Continuing Creation, Agapeic Self-reserving. Creation and Arbitrary (Will to) Power. Creation, Hyperbolic Evil and Trust. 13. God(s) Mystic: On the Idiocy of the Divine. The Idiotics of the Mystic God. The Aesthetics of the Mystic God. The Erotics of the Mystic God. The Agapeics of the Mystic God. Part IV: God:. 14. God: Ten Metaphysical Cantos. God. First Metaphysical Canto: God Being Over-Being. Second Metaphysical Canto: God Being (Over)One. Third Metaphysical Canto: God Being Eternal - Surplus to Coming to Be. Fourth Metaphysical Canto: God Being Incorruptible - Agapeic Constancy. Fifth Metaphysical Canto: God Being Impassable - Asymmetrical Agapeics. Sixth Metaphysical Canto: God Being Absolute - Absolved Agapeics. Seventh Metaphysical Canto: God Being Infinite. Eight Metaphysical Canto: God Being (Over)All-Power. Ninth Metaphysical Canto: God Being True - Agapeic (Over-all) Minding. Tenth Metaphysical Canto: God Being (Too)Good. Index

God and the Between

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