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Wondrous strange: The closure of met...

Rubenstein, Mary-Jane Victoria.

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Wondrous strange: The closure of metaphysics and the opening of awe.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Wondrous strange: The closure of metaphysics and the opening of awe./
作者:	Rubenstein, Mary-Jane Victoria.
面頁冊數:	392 p.
附註:	Source: Dissertation Abstracts International, Volume: 67-03, Section: A, page: 0969.
Contained By:	Dissertation Abstracts International67-03A.
標題:	Religion, Philosophy of. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=3209374
ISBN:	9780542579219

Wondrous strange: The closure of metaphysics and the opening of awe.
Rubenstein, Mary-Jane Victoria.

Wondrous strange: The closure of metaphysics and the opening of awe. - 392 p.

Source: Dissertation Abstracts International, Volume: 67-03, Section: A, page: 0969.

Thesis (Ph.D.)--Columbia University, 2006.

This dissertation examines the highly ambivalent relationship between the Western philosophical tradition and the pathos of thaumazein, a "wondering" that Plato designates as the origin of all philosophy. Wonder, I argue, takes shape during the course of Socratic inquiry as a response to the sudden inscrutability of that which seems self-evident, keeping the one who wonders focused---whether in horror, amazement, or a combination of these---on the strange insubstantiality of the everyday. As Western philosophy "progresses," however, it grows increasingly wary of wonder as inimical to systematic knowledge, and therefore seeks with increasing fervor to resolve the uncertainty of thaumazein into "clear and distinct ideas." In this manner, thinking paradoxically secures itself at the expense of its own condition of possibility.

ISBN: 9780542579219Subjects--Topical Terms:

1017774
Religion, Philosophy of.

Wondrous strange: The closure of metaphysics and the opening of awe.
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502 $a Thesis (Ph.D.)--Columbia University, 2006.
520 $a This dissertation examines the highly ambivalent relationship between the Western philosophical tradition and the pathos of thaumazein, a "wondering" that Plato designates as the origin of all philosophy. Wonder, I argue, takes shape during the course of Socratic inquiry as a response to the sudden inscrutability of that which seems self-evident, keeping the one who wonders focused---whether in horror, amazement, or a combination of these---on the strange insubstantiality of the everyday. As Western philosophy "progresses," however, it grows increasingly wary of wonder as inimical to systematic knowledge, and therefore seeks with increasing fervor to resolve the uncertainty of thaumazein into "clear and distinct ideas." In this manner, thinking paradoxically secures itself at the expense of its own condition of possibility.
520 $a It is my contention that this tradition finally begins to come to terms with thaumazein with the work of Martin Heidegger, in whose work wonder gradually emerges as a double-movement between an initial shock or terror at the groundlessness of things, and astonishment or awe that things-as-groundless nevertheless are. It can thus be said that the broad effort within post-Heideggerian philosophy and theology to elude the onto-theological tradition provokes, and is conditioned by, something like a re-opening of wonder: a sustained indeterminacy that continually de-centers noetic subjects and objects in order to imagine beings and relations differently. Through sustained readings of Heidegger, Emmanuel Levinas, Jean-Luc Nancy, and Jacques Derrida, I argue that it is wonder that reveals the strangeness---even impossibility---of the everyday, throwing the unquestionable into question and thus provoking the emergence of unanticipated strategic configurations and possibilities for thought. This wondering, however, turns out to be exceedingly difficult to sustain, prompting even the most resolute thinkers of unthinkability to take refuge from time to time in one or another ontological bulwark, positing an inviolable subject, "other," idea, or other world to keep wonder's dizzying throes at bay. This study attempts therefore to track these openings and closures, ultimately thematizing the space of thaumazein as the awesome, awful opening in which the task of thinking is exposed to transformation as well as devastation.
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