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A Thing of This World: A History of Continental Anti-Realism (Topics in Historical Philosophy), by Lee Braver
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At a time when the analytic/continental split dominates contemporary philosophy, this ambitious work offers a careful and clear-minded way to bridge that divide. Combining conceptual rigor and clarity of prose with historical erudition, A Thing of This World shows how one of the standard issues of analytic philosophy--realism and anti-realism--has also been at the heart of continental philosophy.
Using a framework derived from prominent analytic thinkers, Lee Braver traces the roots of anti-realism to Kant's idea that the mind actively organizes experience. He then shows in depth and in detail how this idea evolves through the works of Hegel, Nietzsche, Heidegger, Foucault, and Derrida. This narrative presents an illuminating account of the
history of continental philosophy by explaining how these thinkers build on each other's attempts to develop new concepts of reality and truth in the wake of the rejection of realism. Braver demonstrates that the analytic and continental traditions have been discussing the same issues, albeit with different vocabularies, interests, and approaches.
By developing a commensurate vocabulary, his book promotes a dialogue between the two branches of philosophy in which each can begin to learn from the other.
- Sales Rank: #549565 in Books
- Brand: Brand: Northwestern University Press
- Published on: 2007-07-13
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x 1.40" w x 6.00" l, 1.84 pounds
- Binding: Paperback
- 516 pages
Features
- Used Book in Good Condition
Review
"It is the sort of book that everyone working in the continental tradition, and many in the analytic tradition, will want to read... Braver's real strength is his sweeping synoptic vision of continentalism from Kant to Derrida, backed by triple the needed homework to make this vision tangible. The book deserves great success, and Braver ought to become a household name in continental circles... It would be hard to ask for a more thoroughly researched work on the topic, or for one more honest or more technically precise... A landmark."--Philosophy Today
"This is a superb book, and potentially an important book. It is addressed to analytic and continental philosophers alike without sacrificing either of the strengths of those traditions: conceptual rigor and clarity of prose on the one hand, historical depth and careful erudition on the other. . . . It is high time our profession embarks on some serious scholarship in this field, and Lee Braver seems to be the one to lead that effort."--John Protevi, editor of A Dictionary of Continental Philosophy
"A Thing of This World is an impressive and valuable achievement. . . that could do a lot to help apnalytical and continental philosophers understand each other. Lee Braver shows an amazing overalla knowledge of the relevant primary and secondary sources, and his analyses of the philosophers he takes up. . . are admirably clear and free from jargon. His Heideggarian critique of Davidson on language, for example, casts new light on the approaches of both thinkers."--Hubert L. Dreyfus, professor of philosophy at the University of California, Berkeley
About the Author
Lee Braver is chair of the department of philosophy at Hiram College in Hiram, Ohio.
Most helpful customer reviews
9 of 10 people found the following review helpful.
Continental Anti-Realism
By Anthony Rudd
This is a remarkable book. So much Continental philosophy - both primary texts and commentaries - is written in a style of extreme obscurity, that it is immensely refreshing to read a history of Continental philosophy that is so utterly lucid. The wonderful clarity of Braver's writing is not purchased at the cost of dumbing-down, or of translating 'Continental' thoughts into analytic terms that avoid their real challenge and distinctiveness. The breadth and seriousness of Braver's scholarship is most impressive. His careful distinguishing of the various realist and anti-realist theses, and his meticulous historical account of the ways in which they have been variously developed, combined and distinguished, makes this book a major contribution to the realism/anti-realism debate, as well as an important history of Continental thought. It is a work that opens up new possibilities for constructive dialogue between the analytic and Continental traditions.
To admire a philosophical work is, of course, not at all the same as to agree with it. (I do worry a little that analytical philosophers might be so relieved to find an account of Continental thought that is actually intelligible that they might come too quickly to accept Braver's readings as gospel!)For instance,I don't think Heidegger (early or late) really held what Braver calls the "Heideggerian Paradigm" (though there are certainly others, including Foucault, who did); nor do I think that Paradigm is philosophically tenable (Braver doesn't explicitly commit himself on this, though he seems very sympathetic to it); and nor do I think it is even the radical break with the past of "metaphysics" that Braver takes it to be. More fundamentally, I worry that Braver's account of the history of Continental philosophy as a progress towards ever more radical (and consistent)forms of anti-realism has the effect of covering up other and perhaps richer ways of seeing that history. Braver takes the standard view that Kant's postulation of the thing-in-itself was an unnecessary concession to realism which his successors sensibly dropped. I would see it, rather, as an acknowledgment of epistemic humility - a recognition that we inhabit a world which infinitely exceeds our capacities to grasp it. What realists and idealists (anti-realists etc) have in common is a refusal to recognise that there could be more to reality than we can know; Braver's focus on the realist/anti-realist debate means that this properly Kantian option drops between the cracks. I would argue that it is that it is in fact the development of that option (through Kierkegaard, Heidegger as I understand him, Gadamer, Ricoeur, Levinas and - perhaps - Derrida) that constitutes the most promising aspect of the history of Continental philosophy.
(I should mention that I read this book in conjunction with another long, sweeping history of Continental thought - David Walsh's 'The Modern Philosophical Revolution'. Walsh has chapters on all the thinkers Braver discusses, except Foucault, but also has chapters on Schelling, Kierkegaard and Levinas. (That in itself may give a sense of the difference between the books; Heidegger and Derrida certainly look different when they are put in the company of Kierkegaard and Levinas than they do in that of Foucault.) It was very interesting to read the books together. Walsh is often frustratingly vague and allusive, where Braver is exquisitely clear; but I think Walsh is right to see the "anti-realist" aspect of (much of) Continental though as subordinate to the broader theme of its (Kantian) prioritising of the existential or practical over the theoretical stance.)
But, in philosophy, the mark of an important work is that it stimulates one to disagree. Braver shows how one can reasonably and responsibly read the relevant history the way he does. He really enabled me to understand for the first time how the later Heidegger could be seen (as many do see him) as the precursor of French post-structuralism - which had always seemed to me utterly remote from Heidegger in spirit and basic orientation. (It still does, mind you; but Braver has helped me to see the real connections between them, as well as why many people have found it plausible to see more connections than I think there really are.)And much of his exegesis, and his searching critical commentary, seems to me spot-on. This is a wonderful book which will, I hope, stimulate much debate, both exegetical and substantively philosophical. (Not that, according to most Continentalists, one can really separate the two...)
8 of 9 people found the following review helpful.
Informative, worth reading.
By gioanpj
I will save everyone from another extended synopsis of Braver's book; nor will I speculate on Braver's personal character (It a fallacious way to argue to attack the school he teaches at and not the arguments he makes). Rather, I will just mention lightly some off-the-cuff impressions of the book. The book offers some excellent insights, and is a good introduction to many of the thinkers it covers. That isn't to say that it is without its problems, nor is it to say that many of Braver's readings aren't controversial-- but one has to read the book and grapple with the content before one can even decide.
The things I liked:
*It is written in very clear prose which is accessible to most people with an interest in philosophy.
*It covers a lot of different topics and goes fairly in depth.
*The Matrix at the beginning offers a useful heuristic device to reading many of the philosophers in the book, though at times it seems that the schematic creates some blind spots which need addressed.
*The book offers some excellent quotes
*The book was successful at peaking my interest in all the philosophers present.
*I felt like I came away with more knowledge after reading the book, as opposed to feeling like I needed to decode a dissociative experience.
*Braver makes Kant interesting!
The bad:
*The book seems to ignore the political dimensions present in many of the thinkers discussed.
*Though the Matrix at the beginning can be useful at times, it can also make it seem as if Braver's readings of the thinkers follows some external teleology leading up to yesterday's leading stars of philosophy (Derrida, Foucault). It gives the impression of a rather whiggish history of philosophy.
*Braver seems to ignore some key figures who, if included, would perhaps round out his analysis. But considering that the book is already of a sizable girth, it's not the biggest deal.
All in all, Braver's book isn't a timeless classic, nor will it be taken as the final word (he discusses too many philosophers for his interpretations to be taken as final), but it's worth reading and clarifies some of the concerns philosophers on both sides of the continental/analytic abyss deal with. It is also highly relevant to many of the current discussions one will encounter in the university in philosophy departments, as well as on the blogosphere.
20 of 22 people found the following review helpful.
Bravo!
By Mohammed H. Palejwala
The argument of Braver's book is that one of the threads that connects the major philosophers in the continental tradition is a commitment to anti-realism. This claim is not as obvious as one might think, due to the simple fact that these authors rarely employ the vocabulary associated with realism/anti-realism debates.
To remedy this situation, Braver first constructs a set of theses that are associated with realism. The word "theses" in the plural is significant because realism does not only entail the thesis that there is a mind-independent world. For example, he argues that an adherence to a bivalent theory of truth is also a logical consequence of realism - and I find his arguments convincing, especially since he supports them with texts from the analytic tradition.
Then Braver launches into his history of anti-realism in the continental tradition, starting with Kant. Kant develops a system of philosophy that opposes some of the major theses associated with realism - but he is not able to challenge all of them, rendering his philosophy inconsistent. According to Braver, the philosophers who follow - Hegel, Nietzsche, Heidegger, Foucault, and Derrida - attempt to do a better job than Kant in eradicating all the theses associated with realism (none of them succeed completely, but that is the task of future philosophers, and the anti-realist positions that they develop become more consistent over time).
Braver's succeeds in demonstrating that each philosopher is arguing against realism, even if they don't use conventional vocabulary. He quotes their works frequently, and then explains how that quote opposes a certain thesis of realism. For example, this strategy helped me understand what Heidegger means by Being - I've read several secondary works on Heidegger which have given me a functional understanding of the concept, but Braver enabled me to grasp it fully.
The genius of recasting these philosophers' works in terms of realism or anti-realism is that the theses associated with realism are relatively simple. The concepts of a mind-independent world or truth as correspondence are intuitive. Therefore, connecting notoriously difficult terms as "spirit," "will to power," "being," and "metaphysics of presence" to realism renders them less mysterious.
Another goal of this book is a rapprochement of the analytic and continental traditions. I would argue that this goal is secondary, since the primary goal is to situate diverse continental thinkers within a certain debate - but this has been a debate occurring in analytic circles also. At first, I thought Braver was going to argue that, "Look, once we develop commensurate vocabularies, we'll discover that we've been saying the same things all along!" He gives this impression at certain times, especially when he connects later Heidegger to later Wittgenstein (and the similarities are eerie).
However, in the conclusion, he argues that the two traditions fundamentally split because of the way in which they appropriated Kant. I've heard this argument elsewhere, and Braver's version make sense. In the end, he emphasizes both the similarities and the differences between the two traditions, an aspect of the book that I appreciated.
Overall, this book earns the highest praise from me. It is not without its flaws. Nevertheless, I would recommend this book to anyone interested in the continental tradition of philosophy, although I would recommend a prior understanding of these philosophers (especially Kant and Heidegger). You don't necessarily have to be interested in the realism/anti-realism debate beforehand. Suppose you just want to understand the later Heidegger - this book, by casting his vocabulary in terms of realism and anti-realism, will help you figure it out.
P.S. I have noticed that frequently philosophers who work to produce a synthesis between the analytical and continental fields often identify major continental philosophers as realists (for example, CG Prado for Foucualt and Christopher Norris for Derrida). I wonder if this results from a desire to make them more palatable for analytic philosophers (which is not to say that the aforementioned authors don't provide convincing reasons for their interpretations, they do). Therefore, Braver's book is unique for this genre.
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