Double Vision: Moral Philosophy and Shakespearean DramaPrinceton University Press, 2011. márc. 8. - 256 oldal Hamlet tells Horatio that there are more things in heaven and earth than are dreamt of in his philosophy. In Double Vision, philosopher and literary critic Tzachi Zamir argues that there are more things in Hamlet than are dreamt of--or at least conceded--by most philosophers. Making an original and persuasive case for the philosophical value of literature, Zamir suggests that certain important philosophical insights can be gained only through literature. But such insights cannot be reached if literature is deployed merely as an aesthetic sugaring of a conceptual pill. Philosophical knowledge is not opposed to, but is consonant with, the literariness of literature. By focusing on the experience of reading literature as literature and not philosophy, Zamir sets a theoretical framework for a philosophically oriented literary criticism that will appeal both to philosophers and literary critics. |
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... explaining the cognitive gains of literary as opposed to non-literary articulations of the same philosophical insight will typically draw the philosophical critic into a roughly formalist stance. Irreducible “aesthetic experience” will ...
... explain the ways by which literature yields knowledge. Some say that literature enables forming hypotheses, thereby creating beliefs—albeit not necessarily justified ones.2 Others argue that reading a. 1 I will not deal with ...
... explains not only the plausibility of the move from one case to the other but also delineates the contingent logical status of some of the philosophical beliefs with which literature deals. For Aristotle, the need for rhetoric arises ...
... explains the links between philosophical readings of literary works and legitimate belief assessment. The aesthetic context itself is still an unnecessary addition. How, then, does the experience of literature in particular add to the ...
... explain the different kinds of knowing. Knowledge is sometimes reducible to actual or potential behavior. Thus, conduct that has changed does not merely describe manifestations of knowledge, but modifications in the knowledge itself.23 ...
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