By Margaret Archer, William Outhwaite
Andrew Collier is the boldest defender of objectivity - in technological know-how, wisdom, concept, motion, politics, morality and faith. during this tribute and acknowledgement of the impression his paintings has had on a large readership, his colleagues convey that they've been prompted by means of his pondering and supply hard responses. This wide-ranging ebook covers key components with which defenders of objectivity usually need to have interaction. Sections are dedicated to the next: * objectivity of worth * objectivity and daily wisdom * objectivity in political economic climate * objectivity and reflexivity * objectivity postmodernism and feminism * objectivity and nature the various contributions variety from social and political idea to philosophy, reflecting the imperative issues of Collier's paintings.
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Extra resources for Defending Objectivity: Essays in Honour of Andrew Collier
Actually, it is half the art of storytelling to keep the story free from explanation as one reproduces it. (1970 : 89) Stories then embody neither the teleological structure of narrative nor the causal explanation and goal-orientated physiognomy of plot. Stories, in the sense identified here, are neither ‘pulled by their ends’ like Sartre’s narratives, nor structured by cause or effect. They are certainly fictions and, as such, are both subjective and personal, inescapably driven by unconscious as well as by both intended and unintended motivation, largely unacknowledged by listener and speaker.
He evokes the ‘face of the other’, and constantly reminds us of the immediacy of this encounter, which is the original passage to being and also to freedom. This summons to responsibility destroys the formulas of generality by which my knowledge of the Other re-presents him to me as my fellow man. In the face of the Other, I am inescapably responsible. … By this freedom humanity in me (moi) signifies … the anteriority and uniqueness of the non-interchangeable. (Lévinas 1984: 85) This sense that it is the actual encounter with others that is at the heart of the ethical dimension to our lives resonates with the previously expressed change in orientation from ‘goal’ to ‘activity’, in other words, with the abandonment of the plot.
Hence a real access to the otherness of the other does not consist in a perception but in thou-saying and this is at once an immediate contact and an appeal that does not posit an object. … The I–Thou relation therefore, escapes the gravitational field of the I–It in which the external object remains imprisoned. (Lévinas 1958: 67)4 This not only gets us out of the Sartrean circle of difficulty raised by the threat the Other poses to my freedom (and I to his) through interpellating me as ‘an initself ’, it also directs attention to the whole notion of responsibility which, for Losing the plot 25 Lévinas, suggests that our relation to the other is quintessentially ethical.