An Introduction to Genre Theory. Practitioners and the general public make use of their own genre labels (de facto. Aristotle is generally credited with developing the basics of the system of rhetoric that 'thereafter served as its touchstone', influencing the. Postmodernism (Stanford Encyclopedia of Philosophy). The philosophical modernism at issue in postmodernism begins with. Kant's “Copernican revolution,” that is, his assumption. Kant 1. 78. 7). With. Hegel, the immediacy of the subject- object relation itself is shown to. As he states in The Phenomenology of Spirit. Ack in 1982, one reviewer hailed Athabasca University’s book Learning at a Distance: A World Perspective as “a miracle of educational publishing.”. Share: Theories covered in the 9th Edition. The list below contains theories that are or have been covered in A First Look at Communication Theory. Robert Plutchik's theory says that the eight basic emotions are: Fear . Other words are terror (strong fear), shock, phobia; Anger 14 2 Narratology Re-revisited “NARRATOLOGY is a theory of narrative”. Hegel 1. 80. 7, 5. So- called. immediate perception therefore lacks the certainty of immediacy. 4 THE MEDIEVAL ART OF LETTER WRITING RHETORIC AS INSTITUTIONAL EXPRESSION LES PERELMAN Classical rhetoric, from the early Greek Sophists to Cicero. That postmodernism is indefinable is a truism. However, it can be described as a set of critical, strategic and rhetorical practices employing concepts such as. There is. no clear distinction, then, between the natural and the artificial in. Indeed, many proponents of postmodernism challenge the. A consequence of achieved modernism is what. De- realization. affects both the subject and the objects of experience, such that. Important precursors to this notion are found in. Kierkegaard, Marx and Nietzsche. Kierkegaard, for example, describes. Kierkegaard 1. 84. The modern public, in contrast to ancient and. Kierkegaard 1. 84. In this sense, society has. Share: Theories covered in the 8th Edition. The list below contains theories that are or have been covered in A First Look at Communication Theory. In Marx, on the other hand, we have an analysis of the fetishism. Marx 1. 86. 7, 4. Their ghostly nature results from their. Human subjects. themselves experience this de- realization because commodities are. Workers paradoxically lose their being in. In Twilight of the Idols, he traces the history of. Plato to his own time, where the “true. However, with the notion of the true world, he says, we. What is left is neither. Where Apollo is the god of beautiful forms and images. Dionysus is the god of frenzy and intoxication, under whose sway the. While tragic art is. Apollonian representations that have become frozen and. Hence, Nietzsche believes only a return of the Dionysian art. This. interpretation presages postmodern concepts of art and representation. Nietzsche's account, the concept of the “I” arises out of. In order to be. responsible we must assume that we are the cause of our actions, and. Nietzsche 1. 88. 9, 4. In this way, the concept of the “I”. According to. Nietzsche, the moral sense of the “I” as an identical. Thus logic is born from the demand to adhere to. In this text, Nietzsche. On this account, metaphor. Conceptual metaphors are thus lies. Hegel's problem with the repetition. On Nietzsche's view, the life of an individual and a. There is. no question, then, of reaching a standpoint outside of history or of. Historical. repetition is not linear, but each age worthy of its designation. In this respect, Nietzsche would agree with. Charles Baudelaire, who describes modernity as “the transient. Cahoone 2. 00. 3, 1. Nietzsche's remarks on. Many have taken the concept to imply an endless. However, others, including postmodernists, read these. In their view, Nietzsche can only mean that the new. Furthermore, postmodernists join the. The distinction itself does not. Heidegger's. contribution to the sense of de- realization of the world stems from. Everywhere we are underway amid. Heidegger 2. 00. 0 . Heidegger sees modern technology as the. Western metaphysics, which he characterizes as the. From the time of the earliest philosophers. Plato, says Heidegger, Western thought has. In fact. as he writes in Being and Time, the presence of beings tends. Heidegger 1. 96. 2 . The essence of. technology, which he names “the enframing,” reduces the. Heidegger 1. 99. 3. Hence, the mountain is not a mountain but a standing supply. Rhine is not the Rhine but an engine for hydro- electric. The. experience of the modern world, then, is the experience of being's. However, humans are affected by this withdrawal in moments of. Parmenides and Heraclitus. For Heidegger, the will to power is the eternal. On this reading. becoming is the emerging and passing away of beings within and among. Thus, for Heidegger. Nietzsche marks the end of metaphysical thinking but not a passage. Heidegger sees him as the last metaphysician. Heidegger 1. 99. 1a, 2. Hope for a passage into non- metaphysical thinking. H. While postmodernists owe much to Heidegger's reflections on. Nietzsche. Some have gone so far as to. Heidegger, and to read his ruminations on. Derrida 1. 98. 9 . In this gathering, which follows. Greco- Christian- German tradition. In this way, they are able. Heidegger's thinking and to. National Socialism and. Holocaust, albeit in terms that do not address. Those looking for personal condemnations. Heidegger for his actions and his “refusal to accept. They will, however, find many departures from Heidegger. Nietzsche's philosophical significance (see Derrida 1. Nevertheless, Heidegger and Nietzsche are both important sources. I.” Where. Nietzsche finds in this concept the original metaphysical error. Heidegger sees in it the end and exhaustion of the metaphysical. Greeks, in which being is interpreted as. He describes his text as a. Where the expert knows what he. In light of this ambiguity, Lyotard states that his. Lyotard. 1. 98. 4 . Analysis of this knowledge calls for a pragmatics. However, as Lyotard points out, the position. As he insists, “there. Lyotard 1. 98. 4 . Science is therefore tightly interwoven with government and. Science, however, plays. This is due, in part, to what Lyotard. Lyotard 1. 98. 4 . This has eroded the speculative game of. As. a result, new, hybrid disciplines develop without connection to old. As Lyotard notes, “Lamenting the . Indeed, for Lyotard, the de- realization of the world. The loss of a continuous. But as. Lyotard points out, while the combinations we experience are not. However, the dissolution. Performative legitimation means. The performativity. Nevertheless, capital also demands the continual. In this. regard, the modern paradigm of progress as new moves under. By the same token, the. In this respect, says Lyotard, the model of knowledge as. In fact. attempts to retrieve the model of consensus can only repeat the. On the other. hand, the paralogical inventiveness of science raises the possibility. Without the. formal unity of the subject, the faculties are set free to operate on. Where Kant insists that reason must assign domains and. Instead, because we. Kant's third Critique therefore. Lyotard's analysis, especially. Kant 1. 79. 0). Judgment must therefore be reflective. Furthermore, judgment must be aesthetic. In Kantian terms, this. Where Kant emphasizes. Lyotard stresses the mode in which. For Kant, the sublime occurs when our. Ideas (such as the moral law) which surpass the. For Lyotard, however, the postmodern sublime occurs. Justice, then, would. In this respect, it would be. Kant's. sense. Modern art, he says, is emblematic of a sublime. But where modern art presents the. Marcel Proust, postmodern art, exemplified by James Joyce, puts. Kant would call the consensus of taste. Furthermore. says Lyotard, a work can become modern only if it is first. Lyotard 1. 98. 4. The postmodern, then, is a repetition of the modern as. Michel. Foucault's application of genealogy to formative moments in. In. the 1. 97. 1 essay “Nietzsche, Genealogy, History,” Foucault. First and foremost, he says, genealogy. That is, genealogy studies the accidents and. As Foucault remarks: “What. It is. disparity” (Foucault 1. In Nietzschean fashion. Foucault exposes history conceived as the origin and development of. Underlying the fiction of. In short, linear. This entails dissolving identity for the subject in history by. Just as Nietzsche postulates that the religious will to. Christianity results in the destruction of Christianity by. Nietzsche 1. 97. 4 . The first example of this research is Histoire. Here, Foucault gives an account of the. These institutions. However, while. institutions of confinement are held over from a previous time, the. In its. nascency, reason is a power that defines itself against an other, an. For Foucault, the. As he remarks: “What is originative is the. Foucault 1. 96. 5, x). The truth of reason is found. In other words, the reason that. The latter would be reason without an. As Foucault. suggests, this free- floating mystery might be represented in the ship. Such. is the paradoxical structure of historical transformation. This. is a power of thought, which Foucault says is the ability of human. For. philosophy, this means “the endeavor to know how and to what. Foucault 1. 98. 5 . He thus joins Lyotard in promoting creative experimentation as a. In this regard. Foucault stands in league with others who profess a postmodern. We. should note, as well, that Foucault's writings are a hybrid of. Lyotard combines the. The. Postmodern Condition. This mixing of philosophy with concepts. Here, he proposes to think against reason. Kant's assertion of the self- justifying authority of. Deleuze 1. 98. 3 . In a phrase echoed by. Foucault, he states that the purpose of his critique of reason. Deleuze 1. 98. 3 . Philosophical critique. Kant 1. 78. 7, 9). Furthermore. the critique of reason is not a method, but is achieved by. Nietzschean sense: training, discipline. Nietzsche 1. 88. 7). Since. thought cannot activate itself as thinking, Deleuze says it. Art, science, and. Opposition occurs on the same logical plane, but. Furthermore, where Hegel takes the work of the negative to. Deleuze declares that difference is. Nietzsche's. eternal return), where difference affirms itself in eternally. Its movement is productive, but. Instead, chance. and multiplicity are repeated, just as a dice- throw repeats the. On the other hand. Science of Logic. Hegel 1. 81. 2, 8. For Deleuze, however, sensibility introduces an. These conditions upset logical. His work, he. says, stems from the convergence of two lines of research: the. His major. focus is a thoroughgoing critique of representational thinking. Deleuze. 1. 99. 4 . For Deleuze, “appearances of” are not. Deleuze 1. 99. 4 . Without these. identities, appearances are simulacra of an non- apparent differential. Deleuze 1. 99. 4 . This differential is. Furthermore, any move against representational thinking impinges upon. Where Kant founds the representational. Kant. 1. 78. 7, 1. Intensive qualities are. Deleuze, and individuality is not. Deleuze 1. 99. 4 . In Nietzschean fashion, the “I” refers. Instead, subjects arise and multiply as. This leads Deleuze to postulate multiple faculties for. Subjectively, the. This fracturing and. Deleuze 1. 99. 4 .
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