This volumeincludes work from some of the most prominentcontemporary scholars in the humanities.

Offering the first book-length study of a central concept in modern European philosophy to appear in the English-speaking world, this book provides an authoritative collection of articles that systematically address the concept of productive imagination in pre-Kantian philosophy, Kant, German Idealism, Phenomenology and Hermeneutics.

First published in 1991. Routledge is an imprint of Taylor & Francis, an informa company.

Many writers have paid tribute to its power: Shakespeare urged his audiences to use it to create a setting; Hobbes asserted that "imagination and memory are but one thing; " for Wordsworth it was "the mightiest leveler known to moral world; " and to Baudelaire it represented "the queen of truth. " Imagination as artistic, poetic, and cultural predicate remains one of the most influential ideas in the history of Western thought. It has been simultaneously feared as (...) a dangerous, uncontrollable force, and revered as the supreme visionary power. The questions of its origins, nature, function, and effects have absorbed writers, theologians, and philosophers alike. J. M. Cocking's Imagination shows how these questions have recurred, through the ages and in various cultures. Exploring this theme, from antiquity to the Renaissance, it opens with a discussion of the treatment of imagination in the writings of Aristotle and Plato. Tracing its development in the Middle Ages, Cocking pays particular attention to the parallel tradition in Islamic thought of the period. The book pursues the concept through the theories of Dante and the neo-Platonists, concluding with the High Renaissance. (shrink)

Imagine living in the future in a world already damaged by humankind, a world where resources are insufficient to meet everyone's basic needs and where a chaotic climate makes life precarious. Then imagine looking back into the past, back to our own time and assessing the ethics of the early twenty-first century. "Ethics for a Broken World" imagines how the future might judge us and how living in a time of global environmental degradation might utterly reshape the politics and ethics (...) of the future. This book is presented as a series of history of philosophy lectures given in the future, studying the classic texts from a past age of affluence, our own time. The central ethical questions of our time are shown to look very different from the perspective of a ruined world. The aim of "Ethics for a Broken" World is to look at our present with the benefit of hindsight - to reimagine contemporary philosophy in an historical context - and to highlight the contingency of our own moral and political ideals. (shrink)

This collection provides the first in-depth introduction to the theory of the religious imagination put forward by renowned philosopher Douglas Hedley, from his earliest essays to his principal writings. Featuring Hedley's inaugural lecture delivered at Cambridge University in 2018, the book sheds light on his robust concept of religious imagination as the chief power of the soul's knowledge of the Divine and reveals its importance in contemporary metaphysics, ethics and politics. Chapters trace the development of the religious (...) class='Hi'>imagination in Christian Platonism from Late Antiquity to British Romanticism, drawing on Origen, Henry More and Samuel Taylor Coleridge, before providing a survey of alternative contemporary versions of the concept as outlined by Karl Rahner, René Girard and William P. Alston, as well as within Indian philosophy. By bringing Christian Platonist thought into dialogue with contemporary philosophy and theology, the volume systematically reveals the relevance of Hedley's work to current debates in religious epistemology and metaphysics. It offers a comprehensive appraisal of the historical contribution of imagination to religious understanding and, as such, will be of great interest to philosophers, theologians and historians alike. (shrink)

As this inspiring book shows, the secret of this perennial wisdom is of an imaginative insight: a simple way of seeing that re-enchants our existence and ...

This article discusses the significance of historical research in normative political philosophy. Methodologically ahistoricist philosophers argue that historical research has limited relevance to political philosophy as it only serves to validate if a theory is sufficiently historically fact-sensitive. However, this perspective allows for minimal engagement with intellectual history. In contrast, I advocate for a more substantial role of historical research, suggesting that it not only provides evidence to refute political philosophical views but also serves as a source (...) of imaginative resources. I show that thinkers from across the humanities, like R.J. Collingwood, Quentin Skinner, Michel Foucault, Raymond Geuss, David Graeber, and Bernard Williams, have recognised the importance of these imaginative resources in shaping methodological reflections. These thinkers are concerned that limiting the relevance of history to normative theorising exposes ahistoricist thinkers to imaginative failures. I argue that this is best construed as a concern about the epistemic reliability of their evaluative judgments. Imaginative failures can introduce biases that unjustifiably restrict the range of solutions to practical collective problems they contemplate. Historical research serves a normative function that is unavailable to the methodologically ahistoricist approach by preventing such failures. (shrink)

The essays in this volume reflect the wide-ranging interests of John D. North, distinguished historian of science and philosophy.

Philosophy evolves as the philosophical imagination of thinkers seek answers to emerging data and circumstances that inherited perspectives did not provide. This short history of philosophy shows how materialism, immaterialism, rationalism, empiricism, phenomenalism, historicism, existentialism, pragmatism, hermeneutics, the linguistic turn, and feminism developed to sharpen and enlarge the modern mind.

All religion and much philosophy has been concerned with the contrast between the ephemeral and the eternal. Human beings have always sought ways to overcome time, and to prove that death is not the end. This book consists then in an exploration of certain closely related ideas: personal identity, time, history and our commitment to the future, and the role of imagination in life.

Oxana Timofeeva's The History of Animals: A Philosophy is an original and ambitious treatment of the "animal question". While philosophers have always made distinctions between human beings and animals, Timofeeva imagines a world free of such walls and borders. Timofeeva shows the way towards the full acceptance of our animality; an acceptance which does not mean the return to our animal roots, or anything similar. The freedom generated by this acceptance operates through negativity; is an effect of the (...) rejection of the very core of metaphysical philosophy and Christian culture, traditionally opposed to our 'animal' nature and seemingly detached from it. (shrink)

Defines the cutting-edge of scholarship on ancient Greek history employing methods from social science.

Analyse de l'herméneutique du mouvement, ainsi que de son imprégnation dans la philosophie occidentale moderne, notamment en utilisant les figures centrales de Bachelard et de Merleau-Ponty. Les contributions tentent de mettre au jour les rapports qu'entretiennent imagination et mouvement, images dynamiques et schèmes moteurs.

Classical and medieval writers had no term for consciousness in anything like the modern sense, and their philosophy seems not to have been troubled by the mind-body problem. Contemporary eliminativists find strong support in this fact for their claim that consciousness does not exist, or, at least, is not an appropriate scientific explanandum. They typically hold that contemporary conceptions of consciousness are artefacts of Descartes' (now outmoded) views about matter and his unrealistic craving for epistemological certainty. Essentially, they say, (...) our belief in consciousness is a residue of once pressing, but now irrelevant, intellectual tensions between religion and the rising new science of the Early Modern period. With the attempts of Descartes and his successors to resolve these tensions, Western thought began down a track toward the conceptual cul-de-sac of the "hard problem". Plausibly, the problem will only be (dis)solved, and the onward march of science assured, when we are able to shake off the pervasive influence of the Cartesian tradition in a way that goes far beyond the mere rejection of dualism. But when we do so, eliminativists contend, the distinctively Cartesian notion of consciousness will simply drop out of our world-picture, like phlogiston or the vital entelechy. (shrink)

Classical and medieval writers had no term for consciousness in anything like the modern sense, and their philosophy seems not to have been troubled by the mind-body problem. Contemporary eliminativists find strong support in this fact for their claim that consciousness does not exist, or, at least, is not an appropriate scientific explanandum. They typically hold that contemporary conceptions of consciousness are artefacts of Descartes' (now outmoded) views about matter and his unrealistic craving for epistemological certainty. Essentially, they say, (...) our belief in consciousness is a residue of once pressing, but now irrelevant, intellectual tensions between religion and the rising new science of the Early Modern period. With the attempts of Descartes and his successors to resolve these tensions, Western thought began down a track toward the conceptual cul-de-sac of the "hard problem". Plausibly, the problem will only be (dis)solved, and the onward march of science assured, when we are able to shake off the pervasive influence of the Cartesian tradition in a way that goes far beyond the mere rejection of dualism. But when we do so, eliminativists contend, the distinctively Cartesian notion of consciousness will simply drop out of our world-picture, like phlogiston or the vital entelechy. (shrink)

Mainstream nursing history often positions itself in opposition to philosophy and many nursing historians are reticent of theorizing. In the quest to illuminate the lives of nurses and women current historical approaches are driven by reformist aspirations but are based on the conception that nursing or caring is basically good and the timelessness of universal values. This has the effect of essentialising political categories of identity such as class, race and gender. This kind of history is about (...) affirmation rather than friction and about the conservation of memory and musealization. In contrast, we will focus on how we imagine nursing history could be used as a philosophical, critical perspective to challenge the ongoing transformations of our societies. Existing reality must be confronted with strangeness and the historically different can assume the function of this counterpart, meaning present and past must continuously be set in relation to each other. Thus, critical history is always the history of the present but not merely the pre‐history of the present – critique must rather present different realities and different certainties. In this paper, we use this approach to discuss the implementation of the nursing process (NP) in Germany. The nursing process appears to be a technology that helped to set up an infrastructure ‐ or assemblage ‐ to transform nursing interventions into a commodity exchangable between consumers and nurses in a free market. In our theoretical perspective, we argue that NP was a step in the realization of the German ordoliberal program, a specific variety of neoliberalism. In order to implement market‐orientation in the healthcare system it was necessary to transform hospitals into calculable spaces and to make all performances in the hospital calculable. This radically transformed not just the systems, but the ways in which nurses and patients conveived of themselves. (shrink)

Aristotelian imagination -- A Bonaventuran synthesis -- Imagination in Bonaventure's Meditations -- Exercising imagination: the Meditationes vitae Christi and Stimulus amoris -- From "wit to wisedom": Langland's Ymaginatif -- Imagination in translation: Love's myrrour and The Prickynge of love -- Conclusion.

Before imagination became the transcendent and creative faculty promoted by the Romantics, it was for something quite different. Not reserved to a privileged few, imagination was instead considered a universal ability that each person could direct in practical ways. To imagine something meant to form in the mind a replica of a thing—its taste, its sound, and other physical attributes. At the end of the Renaissance, there was a movement to encourage individuals to develop their ability to imagine (...) vividly. Within their private mental space, a space of embodied, sensual thought, they could meditate, pray, or philosophize. Gradually, confidence in the self-directed imagination fell out of favor and was replaced by the belief that the few—an elite of writers and teachers—should control the imagination of the many. This book seeks to understand what imagination meant in early modern Europe, particularly in early modern France, before the Romantic era gave the term its modern meaning. The author explores the themes surrounding early modern notions of imagination (including hostility to imagination) through the writings of such figures as Descartes, Montaigne, François de Sales, Pascal, the Marquise de Se;vigne;, Madame de Lafayette, and Fe;nelon. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Imagination in Hume’s Philosophy: The Canvas of the Mind by Timothy M. CostelloeSaul TraigerTimothy M. Costelloe. The Imagination in Hume’s Philosophy: The Canvas of the Mind. Edinburgh: Edinburgh University Press, 2018. Pp. xv + 312. Hardback. ISBN: 9781474436397. $107.00.If anything about Hume’s philosophy can be characterized as widely accepted, it is that the imagination is front and center in Hume’s account (...) of the mind. The aim of Timothy Costelloe’s book is to fully develop the observation, that the imagination, as Hume understands it, is “the canvas of the mind.” Costelloe amply demonstrates that the imagination is a broad canvas, ranging from Hume’s epistemology and metaphysics, to his aesthetics, moral and political philosophy, history, philosophy of religion, and his general conception of philosophy itself. Seven substantial chapters cover these areas, and show how Hume takes the imagination to play a pivotal role in each.One of the many strengths of this book is that Costelloe responsibly mines the secondary literature, carefully explaining the interpretations he seconds and those he finds wanting. The attention to the relevant secondary literature is apparent from the start, where Costelloe laments the surprising dearth of book-length treatments of Hume on the imagination, but helpfully highlights both the lesser known Hume-centric monographs on the imagination by Furlong and Wilbanks, as well as more widely read interpretations.The introductory chapter makes important distinctions and introduces some main concepts. Hume differentiates the imagination’s “combinatory power” from its “creative power.” While the uninhibited ability to concatenate ideas might also be seen as a creative act, Costelloe sees the creative power where the imagination [End Page 173] “generates a class of ideas—‘fictions’ of a certain sort—independent of experience and according to its own inner logic” (21). This characterization makes sense when viewing the imagination’s function as directed towards a goal, such as achieving coherence or creating an aesthetically pleasing effect. Costelloe suggests that achieving an aesthetically pleasing effect is an element in any exercise of the imagination’s creative power. The imagination creates easy transitions among ideas where there were none, where doing so is pleasurable, or aided by the passions.Costelloe introduces his account of Hume’s fictions as errors of the imagination whereby ideas are formed in a manner different from the standard derivation from antecedent impressions. He insists, helpfully, that fictions are not illusions, but rather errors of a different kind. Though both involve error, fictions, unlike illusions, are not described in terms of jest or irony (30).Though he acknowledges that Hume does not describe any fictions as “artificial,” Costelloe finds it helpful to draw a distinction between natural and artificial fictions. Natural fictions are generated without reflection. Artificial fictions, such as those created by poets and philosophers, issue from “the voluntary act of imagination” (31). Costelloe holds that artificial fictions “are rarely taken to refer to objects with real existence and that any professed belief is really a matter of people being persuaded of something and taking the ideas in question as having real referents, thus only lending themselves to their existence for one reason or another” (31). This is a bit unclear. Certainly, poetic fictions are voluntary creations not intended to refer to real objects. But substance, and the double existence of ideas and external objects, as philosophical fictions, surely both involve belief and the corresponding existential commitments on the part of the philosophers who are committed to them. It is also difficult to see the purported contrast between belief and taking ideas to have real referents.Chapter 2, on metaphysics, is the longest chapter in the book, and it addresses the fictions of the imagination in Hume’s account of space and time, continued and distinct existence, liberty and necessity, and personal identity. Costelloe is sensitive to the worry that classifying Hume’s subject in Book 1 of the Treatise as metaphysics may appear to be slighting the central epistemological concerns and failing to appreciate Hume’s nascent cognitive psychology. Such worries fall away as Costelloe explores the roles that the imagination plays in the formation of our conception of duration without change, and the identity... (shrink)

This edition makes available an entirely new version of Hegel's lectures on the development and scope of world history. Volume I presents Hegel's surviving manuscripts of his introduction to the lectures and the full transcription of the first series of lectures. These works treat the core of human history as the inexorable advance towards the establishment of a political state with just institutions-a state that consists of individuals with a free and fully-developed self-consciousness. Hegel interweaves major themes of (...) spirit and culture-including social life, political systems, commerce, art and architecture, religion, and philosophy-with an historical account of peoples, dates, and events. Following spirit's quest for self-realization, the lectures presented here offer an imaginative voyage around the world, from the paternalistic, static realm of China to the cultural traditions of India; the vast but flawed political organization of the Persian Empire to Egypt and then the Orient; and the birth of freedom in the West to the Christian revelation of free political institutions emerging in the medieval and modern Germanic world. Brown and Hodgson's new translation is an essential resource for the English reader, and provides a fascinating account of the world as it was conceived by one of history's most influential philosophers. The Editorial Introduction surveys the history of the texts and provides an analytic summary of them, and editorial footnotes introduce readers to Hegel's many sources and allusions. For the first time an edition is made available that permits critical scholarly study, and translates to the needs of the general reader. (shrink)

Notion essentielle au croisement de la psychologie, de l'ethique et de l'esthetique de la tradition occidentale, la phantasia des Grecs, devenue imaginatio dans le monde latin avant d'etre traduite dans les differentes langues europeennes, a connu un echo considerable tout au long de l'histoire de la pensee philosophique. Les etudes rassemblees dans le present volume sont issues d'un seminaire et d'une journee d'etudes qui se sont tenus en 2001 a l'Universite catholique de Louvain et aux Facultes Notre-Dame de la Paix (...) de Namur. Elles visent a eclairer l'evolution du sens et du role de la notion au travers d'etapes historiques particulieres, surtout anciennes, s'echelonnant du VIe siecle avant Jesus-Christ au XVIIe siecle de notre ere. (shrink)

Explores imagination and human rationality in a crucial period of philosophy, from hermeneutics and transcendental logic to ethics and aesthetics.

Pascal, turning Augustinianism inside out, radically expanded the powers of imagination implicit in the work of Montaigne and Descartes, and made imagination ...

I argue that the imagination plays a central role in the thought of the Cambridge Platonist Henry More. First, physiological descriptions of melancholy and imagination were at the heart of his attack against enthusiasm and atheism. Second, in order to defend his metaphysical dualism, he had to respond to traditional accounts of the imagination as a mediating faculty between body and soul. Third, More also opposed the traditional view that the imagination was a material faculty, because (...) in the context of 17th century philosophy and medicine, such ideas could lead to materialism. More's metaphysics led him to propose a novel view in which the imagination was part of the immaterial soul and at the same level as reason. In his physiological descriptions, however, he retained a gradualist view on the imagination that suggested intermediate stages between material and immaterial substances. Although his metaphysical and physiological descriptions seem to conflict, I suggest that the conflict can be mitigated by his interpretation of the body as the instrument of the soul. (shrink)

Human beings have wondered about the stars since the dawn of the species. Does life exist out there – intelligent life, even – or are we alone? The quest for life in the universe touches on fundamental hopes and fears. It touches on the essence of what it means to formulate a theory, grasp a concept, and have an imagination. This book traces the history of the science of this area and the development of new schools in (...) class='Hi'>philosophy. Its essays seek to establish the history and philosophy of astrobiology as research fields in their own right by addressing cognitive, linguistic, epistemological, ethical, cultural, societal, and historical perspectives on astrobiology. (shrink)

_Imagination_ is an outstanding contribution to a notoriously elusive and confusing subject. It skillfully interrelates problems in philosophy, the history of ideas and literary theory and criticism, tracing the evolution of the concept of imagination from Hume and Kant in the eighteenth century to Ryle, Sartre and Wittgenstein in the twentieth. She strongly belies that the cultivation of imagination should be the chief aim of education and one of her objectives in writing the book has been (...) to put forward reasons why this is so. Purely philosophical treatment of the concept is shown to be related to its use in the work of Coleridge and Wordsworth, who she considers to be the creators of a new kind of awareness with more than literary implications. The purpose of her historical account is to suggest that the role of imagination in our perception and thought is more pervasive than may at first sight appear, and that the thread she traces is an important link joining apparently different areas of our experience. She argues that imagination is an essential element in both our awareness of the world and our attaching of value to it. (shrink)

_The Politics of Imagination_ offers a multidisciplinary perspective on the contemporary relationship between politics and the imagination. What role does our capacity to form images play in politics? And can we define politics as a struggle for people’s imagination? As a result of the increasingly central place of the media in our lives, the political role of imagination has undergone a massive quantitative and a qualitative change. As such, there has been a revival of interest in the (...) concept of imagination, as the intimate connections between our capacity to form images and politics becomes more and more evident. Bringing together scholars from different disciplines and theoretical outlooks, _The Politics of Imagination_ examines how the power of imagination reverberates in the various ambits of social and political life: in law, history, art, gender, economy, religion and the natural sciences. And it will be of considerable interest to those with contemporary interests in philosophy, political philosophy, political science, legal theory, gender studies, sociology, nationalism, identity studies, cultural studies, and media studies. (shrink)

In this book, Eva Brann sets out no less a task than to assess the meaning of imagination in its multifarious expressions throughout western history. The result is one of those rare achievements that will make The World of the Imagination a standard reference.

Der vorliegende Band stellt ein erstes Grundlagenwerk zur Imaginationsforschung in der Ökonomie dar. Er erforscht die ökonomische Theoriegeschichte (auch mit Bezug auf die Philosophiegeschichte) und fragt, welche Bilder und Selbstbilder über Menschen, über das wirtschaftliche System und über die Zukunft in ökonomischen Theorien enthalten sind. Wie ist die Beschäftigung mit Imaginationen im Mainstream der Wirtschaftswissenschaften verloren gegangen und wie kann sie wiederbelebt werden? Prof. Dr. Walter Otto Ötsch ist Professor für Ökonomie und Kulturgeschichte an der Cusanus Hochschule für Gesellschaftsgestaltung. Prof. (...) Dr. Silja Graupe ist Professorin für Ökonomie und Philosophie und Leiterin des Instituts für Ökonomie der Cusanus Hochschule für Gesellschaftsgestaltung. (shrink)

This paper, therefore, ploughs the furrow of postcolonial history, memory and the poetic imagination deploying the poetry of the Nigerian poet Joe Ushie.In particular, the paper negotiates the Rwandan genocide as a tragic foreground of the imperial process through its indulgent, artificial fixing of boundaries to accomplish its empire-building project in Africa. But beyond the colonial mediation in, and onslaught on, the cultures of others, the paper argues that African societies have also been complicit in their agonistic and (...) violent history as the Rwandan genocide amply demonstrates. The paper concludes that a martial culture reminiscent of Civan, the warmonger, which manifests itself in private and especially public domains will only entrench intolerance, ethnocentrism, communal wars and violent death on the continent. (shrink)

Philosophy has long either dismissed or paid only minimal attention to creativity, and even with the rise of research on imagination, the creative imagination has largely been ignored as well. The aim of this volume is to correct this neglect. By bringing together existing research in various sub-disciplines, we also aim to open up new avenues of research. The chapters in Part I provide some framing and history on the philosophical study of imagination and creativity, (...) along with an overview of the empirical literature. Part II explores imagination and creativity as they manifest in, and in turn shape, the individual. Part III surveys the role of imagination and creativity across a wide variety of artistic domains, and the chapters of Part IV turn to societal domains. Part V focuses on the interplay of imagination and creativity with regard to particular features of creative subjects and different kinds of creative subjects. *** -/- Part I: Theories and Approaches 1. Theories of Imagination (Peter Kung) 2. Theories of Creativity (Julia Langkau) 3. Historical Treatments of Imagination in the Western Tradition (Lucia Oliveri) 4. Historical Treatments of Creativity in the Western Tradition (Elliot Paul) 5. Non-Western Treatments of Imagination (Reza Hadisi and Jing Iris Hu) 6. Non-Western Treatments of Creativity (Nicolas B. Verger and Vlad Glăveanu) 7. Empirical Treatments of Imagination and Creativity (Dustin Stokes) 8. Experimental Philosophy of Imagination and Creativity (Michael T. Stuart) 9. The Relationship between Imagination and Creativity (Margherita Arcangeli) -/- Part II: Imagination and Creativity in Mind and Action 10. Imagination, Creativity, and Skill (Amy Kind) 11. Imagination, Creativity, and Attention (Bence Nanay) 12. Imagination, Creativity, and Agency (Caterina Moruzzi) 13. Imagination, Creativity, and Emotion (Julien Deonna and Fabrice Teroni) 14. Imagination, Creativity, and Embodiment (Adriana Clavel-Vázquez and María Jimena Clavel Vázquez) 15. Imagination, Creativity, and Gender (Luke Roelofs) 16. Imagination, Creativity, and Race (Nicholas Whittaker) 17. Imagination, Creativity, and Child Development (Thalia Goldstein, Anna Sofia Caruso, Darian Stapleton, and Lamin Fatty) -/- Part III: Imagination and Creativity in the Arts 18. Imagination, Creativity, and the Visual Arts (Claire Anscomb) 19. Imagination, Creativity, and Music (Matteo Ravasio) 20. Imagination, Creativity, and Fiction (Hannah H. Kim) 21. Imagination, Creativity, and Dance (David Davies and Anna Pakes) 22. Imagination, Creativity, and the Culinary Arts (Patrik Engisch) 23. Imagination, Creativity, and Film (Murray Smith) 24. Imagination, Creativity, and Acting (Tzachi Zamir) 25. Imagination, creativity, and fashion (Laura T. Di Summa) -/- Part IV: Imagination and Creativity in Society 26. Imagination and Creativity in the Scientific Realm (Alice Murphy) 27. Imagination and Creativity in the Moral Realm (Tim Mulgan) 28. Imagination and Creativity in the Political Realm (Avshalom Schwartz) 29. Imagination and Creativity in the Law (Maksymilian Del Mar) 30. Imagination and Creativity in the Religious Realm (Neil Van Leeuwen) 31. Imagination and Creativity in Business (Eric Peterson) 32. Imagination and Creativity in Times of Crisis (Jennifer Fraser and Noah Stemeroff) Part V: Emerging Issues in Imagination and Creativity Research 33. Imagination, Creativity, and Aphantasia (Andrea Blomkvist) 34. Imagination, Creativity, and Neurodivergence (Sofia Ortiz-Hinojosa) 35. Imagination, Creativity, and Non-Human Animals (Henry Shevlin) 36. Imagination, Creativity, and Artificial Intelligence (Peter Langland-Hassan) 37. Collective Imagination and Collective Creativity (Nick Wiltsher) . (shrink)

Gaston Bachelard occupies a unique position in the history of European thinking. As a philosopher of science, he developed a profound interest in genres of the imagination, notably poetry and novels. While emphatically acknowledging the strength, precision and reliability of scientific knowledge compared to every-day experience, he saw literary phantasies as important supplementary sources of insight. Although he significantly influenced authors such as Lacan, Althusser, Foucault and others, while some of his key concepts are still widely used, his (...) oeuvre tends to be overlooked. And yet, as I will argue, Bachelard’s extended series of books opens up an intriguing perspective on contemporary science. First, I will point to a remarkable duality that runs through Bachelard’s oeuvre. His philosophy of science consists of two sub-oeuvres: a psychoanalysis of technoscience, complemented by a poetics of elementary imagination. I will point out how these two branches deal with complementary themes: technoscientific artefacts and literary fictions, two realms of human experience separated by an epistemological rupture. Whereas Bachelard’s work initially entails a panegyric in praise of scientific practice, he becomes increasingly intrigued by the imaginary and its basic images, such as the Mother Earth archetype. (shrink)

This book is a phenomenological and hermeneutical investigation into the nature of historical imagination. Carefully defining historical imagination, the book probes the relationship between the imaginative and the empirical, as well as the relationship between historical understanding and self-understanding.

This collection of essays by Gregor Sebba (1905-1985) reflects the curiosity and insight of his mind. The range of topics is wide, including philosophy and the history of ideas, literature and art; yet there is a single underlying theme - human creativity and the search for truth - pursued along paths as diverse as Greek tragedy, Eric Voegelin's concept of order in history, and the poetry of Rainer Maria Rilke and T.S.Eliot.

During the last decade Castoriadis’ questioning has become a reference point in contemporary social theory. In this article I examine some of the key notions in Castoriadis’ work and explore how he strives to develop a theory on the irreducible creativity in the radical imagination of the individual and in the institution of the social-historical sphere. Firstly, I briefly discuss his conception of modern capitalism as bureaucratic capitalism, a view initiated by his criticism of the USSR regime. The following (...) break up with Marxist theory and his psychoanalytic interests empowered him to criticize Lacan and read Freud in an imaginative, though unorthodox, fashion. I argue that this critical enterprise assisted greatly Castoriadis in his conception of the radical imaginary and in his unveiling of the political aspects of psychoanalysis. On the issue of the radical imaginary and its methodological repercussions, I’m focusing mainly on the radical imagination of the subject and its importance in the transition from the ‘‘psychic’’ to the ‘‘subject’’. Taking up the notion of “Being” as a starting point, I examine the notion of autonomy, seeking its roots in the ancient Greek world. By looking at notions such as “praxis”, “doing”, “project” and “elucidation”, I show how Castoriadis sought to redefine revolution as a means for social and individual autonomy. Finally I attempt to clarify the meaning of “democracy” and “democratic society” in the context of the social imaginary and its creations, the social imaginary significations. (shrink)

_Re-Imagining Relationships in Education_ re-imagines relationships in contemporary education by bringing state-of-the-art theoretical and philosophical insights to bear on current teaching practices. Introduces theories based on various philosophical approaches into the realm of student teacher relationships Opens up innovative ways to think about teaching and new kinds of questions that can be raised Features a broad range of philosophical approaches that include Arendt, Beckett, Irigaray and Wollstonecraft to name but a few Includes contributors from Norway, England, Ireland, Scotland, Spain, Sweden, (...) and the U.S. (shrink)

Some popular views of Ernst Mach cast him as a philosopher-scientist averse to imaginative practices in science. The aim of this analysis is to address the question of whether or not imagination is compatible with Machian philosophy of science. I conclude that imagination is not only compatible, but essential to realizing the aim of science in Mach’s biologico-economical view. I raise the possible objection that my conclusion is undermined by Mach’s criticism of Isaac Newton’s famous “bucket experiment.” (...) I conclude that Mach’s issue lies not with thought experimentation, tout court, but with the improper use of thought experimentation as it relates to the aim of the biologico-economical development of science. (shrink)