By Ryan White
ISBN-10: 0231539592
ISBN-13: 9780231539593
The Hidden God revisits the origins of yank pragmatism and reveals a nascent "posthumanist" critique shaping early glossy inspiration. via achieving way back to the Calvinist arguments of the yank Puritans and their fight to understand a "hidden God," this publication extends the parameters of highbrow historical past to deliver American pragmatism in the direction of modern severe theory.
The learn reads the writings of key American philosophers, together with Jonathan Edwards, Ralph Waldo Emerson, William James, and Charles Sanders Peirce, opposed to smooth theoretical works by means of Niklas Luhmann, Richard Rorty, Jacques Derrida, Sharon Cameron, Cary Wolfe, and Gregory Bateson. This juxtaposition isolates the notably posthumanist type of pragmatism that started to come up in those early texts, not easy the accredited family tree of pragmatic discourse and customary definitions of posthumanist critique. Its conscientiously theoretical standpoint has vast implications for arts study, enriching investigations into literature, historical past, politics, and art.
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Additional info for The Hidden God: Pragmatism and Posthumanism in American Thought
Sample text
Now, we are told, we have to investigate how the concept of essence applies to separated substances: namely, the soul, the intelligences, and the first cause. Aquinas assumes that his readers know what these are. By ‘the soul’ he means the souls of human beings, in the intermediate state between death and the final resurrection to which he and all Christians looked forward. During this period, it was believed, human souls existed disembodied. By ‘the intelligences’ he means both the angels of biblical tradition and the On Being and Essence: II immaterial agencies that in Aristotelian theory were responsible for the movements of the heavens.
Some philosophers have said that God has no essence: this is correct if all it means is that he does not have an essence that is distinct from his esse. 147–54). 28 See below, p. 116. 29 Everything there is has esse; in saying this we make use of a universal concept of esse. But in saying that God is pure esse we do not mean that he is this universal. For the universal concept neither includes or excludes the addition of other characteristics: for instance, if, like Descartes, I say that I am, this neither affirms nor denies that I am an animal with a body.
A thing’s esse cannot be an effect of its nature, because that would mean that the thing was its own cause. So anything whose esse is not identical with its nature derives its esse from something else. 23 Accordingly, Aquinas concludes that the intelligences, which are composed of form and esse, derive their esse from a primary being which is pure esse, and this is the first cause, which is God. Throughout this argument, as in the phoenix argument discussed earlier, esse has to be taken as existence.
The Hidden God: Pragmatism and Posthumanism in American Thought by Ryan White
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