Simon Critchley es un filósofo inglés que trabaja en la tradición de la filosofía continental. Su obra se moldea en gran medida por dos conceptos fundamentales: la decepción religiosa y la política. Critchley postula que la filosofía se origina en la decepción, ya sea de naturaleza religiosa o política. La decepción religiosa impulsa un examen del sentido y el desafío del nihilismo, mientras que la decepción política enciende la búsqueda de la justicia y la necesidad de un marco ético sólido.
Simon Critchley's first book, The Ethics of Deconstruction, was originally published to great acclaim in 1992. This edition contains three new appendices and a new preface where Critchley reflects upon the origins, motivation and reception of The Ethics of Deconstruction.
Focusing on Heidegger's seminal work, this book presents a profound exploration by two distinguished philosophers, offering insights into "Being and Time." It serves as both an in-depth analysis and a guide for understanding this philosophical classic. Additionally, it marks the inaugural publication of Reiner Schürmann's acclaimed lectures on Heidegger, enriching the discourse surrounding his influential ideas and interpretations.
Exploring themes of finitude and modernity, this book offers fresh insights into the nature of imagination. It challenges conventional perspectives and encourages readers to rethink their understanding of existence and creativity. Through its compelling narrative, it invites contemplation on the limits of human experience and thought.
Exploring the intersections of ethics, politics, and subjectivity, Simon Critchley examines ethical experience and its implications for the self and political engagement. Engaging with influential thinkers like Lacan, Nancy, Rorty, and notably Levinas and Derrida, he articulates a nuanced "ethics of finitude." The book re-evaluates concepts such as democracy, economics, friendship, and technology, offering fresh insights into the relevance of contemporary French philosophy and the political potential inherent in deconstruction.
The figure of Hamlet haunts our culture like the Ghost haunts him. Arguably, no literary work, not even the Bible, is more familiar to us than Shakespeare’s Hamlet. Everyone knows at least six words from the play; often people know many more. Yet the play—Shakespeare’s longest—is more than “passing strange” and becomes deeply unfamiliar when considered closely. Reading Hamlet alongside other writers, philosophers, and psychoanalysts—Carl Schmitt, Walter Benjamin, Freud, Lacan, Nietzsche, Melville, and Joyce—Simon Critchley and Jamieson Webster consider the political context and stakes of Shakespeare’s play, its relation to religion, the movement of desire, and the incapacity to love.
From the moderator of The New York Times philosophy blog "The Stone," a book that argues that if we want to understand ourselves we have to go back to theater, to the stage of our lives Tragedy presents a world of conflict and troubling emotion, a world where private and public lives collide and collapse. A world where morality is ambiguous and the powerful humiliate and destroy the powerless. A world where justice always seems to be on both sides of a conflict and sugarcoated words serve as cover for clandestine operations of violence. A world rather like our own. The ancient Greeks hold a mirror up to us in which we see all the desolation and delusion of our lives but also the terrifying beauty and intensity of existence. This is not a time for consolation prizes and the fatuous banalities of the self-help industry and pop philosophy. Tragedy allows us to glimpse, in its harsh and unforgiving glare, the burning core of our aliveness. If we give ourselves the chance to look at tragedy, we might see further and more clearly.
The book explores the tension between Derridean deconstruction and Rortian pragmatism, addressing criticisms that they threaten concepts of truth and reason. It argues that, despite these accusations, both philosophies contribute to the democratic project by challenging the traditional connections between universalism, rationalism, and modern democracy. The authors aim to clarify the intellectual and political implications of these ideas, suggesting that they can foster a more nuanced understanding of democracy rather than leading to chaos.
How does one write an experimental ABC, an impossible theory that would deal with a series of phenomena, concepts, places, sensations, persons, and moods? A para-philosophy? Returning to a once-abandoned project of fragmented thoughts where the author's voice moves from the serious to the pathetic, to the absurd, to the cynical, Simon Critchley's
Investigation into the dangerous interdependence of politics and religion.
"A genial exercise in public philosophy" ( Kirkus , starred review) from one of the world's best-known popular philosophers"Simon Critchley is an international treasure—that rare and real philosopher who embraces Rousseau’s ‘feeling of existence,’ David Bowie’s vision of love, and Philip K. Dick’s genius with genuine wrestling and a soulful smile!’’—Cornel West, Harvard UniversityThe moderator of the New York Times ’ Stone column and the author of numerous books on everything from Greek tragedy to David Bowie, Simon Critchley has been a strong voice in popular philosophy for more than a decade. This volume brings together thirty-five essays, originally published in the Times, on a wide range of topics, from the dimensions of Plato’s academy and the mysteries of Eleusis to Philip K. Dick, Mormonism, money, and the joy and pain of Liverpool Football Club fans. In an engaging and jargon‑free style, Critchley writes with honesty about the state of world as he offers philosophically informed and insightful considerations of happiness, violence, and faith.Stripped of inaccessible academic armatures, these short pieces bring philosophy out of the ivory tower and demonstrate an exciting new way to think in public.