By Gerhard Richter
Gerhard Richter's groundbreaking research argues that the concept that of "afterness" is a key determine within the inspiration and aesthetics of modernity. It pursues questions comparable to: What does it suggest for whatever to "follow" anything else? Does that which follows mark a transparent holiday with what got here sooner than it, or does it in reality tacitly perpetuate its predecessor because of its inevitable indebtedness to the phrases and prerequisites of that from which it claims to have departed? certainly, isn't the very act of breaking with, after which following upon, a fashion of retroactively developing and fortifying that from which the holiday that set the circulate of following into movement had occurred?
The e-book explores the idea that and circulate of afterness as a privileged but uncanny class via shut readings of writers comparable to Kant, Kafka, Heidegger, Bloch, Benjamin, Brecht, Adorno, Arendt, Lyotard, and Derrida. It indicates how the vexed ideas of afterness, following, and coming after shed new gentle on a constellation of recent preoccupations, together with own and cultural reminiscence, translation, images, wish, and the old and conceptual specificity of what has been termed "after Auschwitz." The study's a variety of analyses—across a heterogeneous choice of smooth writers and thinkers, different old moments of articulation, and a number of media—conspire to light up Lyotard's apodictic assertion that "after philosophy comes philosophy. however it has been altered via the 'after.'" As Richter's elaborate learn demonstrates, a lot hinges on our interpretation of the "after." finally, our such a lot primary assumptions relating glossy aesthetic illustration, conceptual discourse, neighborhood, subjectivity, and politics are at stake.
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Additional info for Afterness: Figures of Following in Modern Thought and Aesthetics
It was, above all, the German Idealists—Fichte, Schelling, and Hegel—who saw themselves, in more ways than one, as living and writing in the afterness of Kant, seeking to develop speculative systems that would take up and, in signiﬁcant ways, work to recuperate the subject of modernity. They all implicitly shared Hegel’s sense of a post-Kantian modernity, a thinking that is both an afterness and a beginning. As Hegel argues in The Phenomenology of Spirit, it “is not difﬁcult to see that ours is a birth-time and a period of transition to a new era.
The Logic of Afterness 19 simply identical to the past, if by “past” is meant the anteriority of a former point in the unfolding of linear time. ” Only in the form of such a gathering of the former formers in a temporality that looks back yet is always already ahead of itself, ready to receive from the future what is not simply of the future, does the arrival of the whathas-been become thinkable at the crossroads of the before and the after, without being reducible to either. Parting with an Aristotelian understanding of time as the dimension of a quantitative or qualitative calculation of duration, one that remains structured by the thinking of sequentiality, Heidegger’s insistence on the nonsequential, ecstatic, disjointed experience of time points to its essence as something that refuses the binary opposition of beginning and end.
Being, in the world of modernity, is haunted by a ﬁssure in the concept of origin, structured instead by forceful experiences of ﬁ nitude, loss, mourning, and irrecuperable memory. The experience of modernity is the experience of afterness, of tradition fading away, of modes of life disappearing for good—whether it be the falling away of traditional metaphysics in the wake of critical philosophy, the Marxian notion that early capital has transformed the entire mode of human existence in a way that necessitates a “ruthless critique of everything that is,” Baudelaire’s melancholic evocations of life in the modern metropolis, the devastation of an entire generation with previously unheard-of technological devices during World War I, or the state-sponsored industrial killing associated with the A Genealogical Note 31 Shoah.
Afterness: Figures of Following in Modern Thought and Aesthetics by Gerhard Richter