Downcast Eyes by Jay Martin

Author:Jay, Martin
Language: eng
Format: epub
Publisher: University of California Press
Published: 2012-04-11T04:00:00+00:00

1. Jean-Paul Sartre, Being and Nothingness: An Essay on Phenomenological Ontology, trans. Hazel E. Barnes (New York, 1966), p. 319.

2. Maurice Merleau-Ponty, The Primacy of Perception, ed. James M. Edie (Evanston, Ill., 1964), p. 36.

3. Indeed, even today, Descartes is still a figure to be reckoned with in France. See Vincent Carraud, “The Relevance of Cartesianism,” in Contemporary French Philosophy, ed. A. Phillips Griffiths (Cambridge,1987).

4. On Brunschvicg’s role, see Colin Smith, Contemporary French Philosophy (London, 1954) and Jacques Havet, “French Philosophical Tradition between the Two Wars,” in Philosophic Thought in France and the United States, ed. Marvin Farber (Albany, N.Y., 1950).

5. See Mark Poster, Existentialist Marxism in Postwar France (Princeton, 1975), and Vincent Descombes, Modern French Philosophy, trans. L. Scott-Fox and J. M. Harding (Cambridge, 1980).

6. Sartre in particular was critical of Surrealism. See his hostile review of Bataille’s L’expérience intérieure, “Un nouveau Mystique” in Situations I (Paris, 1947), and his critique of Surrealism in What Is Literature?, trans. Bernard Frechtman (New York, 1949). For a general account of his attitude, see Michel Beaujour, “Sartre and Surrealism,” Yale French Studies, 30 (1964). Merleau-Ponty seems to have been less engaged with their ideas. But see footnote 19.

7. There were, of course, exceptions to this rule. Friedrich Schiller, for example, stressed the importance of sight in his aesthetics. See On the Aesthetic Education of Man in a Series of Letters, trans. Reginald Snell (New York, 1965), p. 126.

8. It is a cliche of cultural history that German musical culture has been more advanced than French. For an attempt to account for this superiority, see Marcel Beufils, Comment l’Allemagne est devenue musicienne (Paris, 1983).

9. Ludwig Klages, Der Geist als Widersacher der Seele, 2 vols., 3d ed. (Munich, 1954), vol. 1, chap. 30. Similar sentiments can be found in Oswald Spengler, The Decline of the West, vol. II, trans. Charles Francis Atkinson (New York, 1950), pp. 6ff.

10. Edmund Husserl, Cartesian Meditations, trans. D. Cairns (The Hague, 1970).

11. Joseph J. Kockelmans, “What Is Phenomenology?” in Phenomenology: The Philosophy of Edmund Husserl and Its Interpretation, ed. Joseph J. Kockelmans (Garden City, N.Y., 1967), p. 29.

12. Jean-François Lyotard, Laphenomenologie (Paris, 1954), p. 12; this work, his first book, was written when Lyotard was a phenomenologist himself.

13. Quentin Lauer, “On Evidence,” in Kockelmans, ed., Phenomenology, pp. 155–156.

14. Emmanuel Levinas, The Theory of Intuition in Husserl’s Phenomenology, trans. Andre Orianne (Evanston, 1973).

15. Jacques Derrida, Speech and Phenomena and Other Essays on Husserl’s Theory of Signs, trans. David B. Allison (Evanston, 1973). Derrida also credits Husserl’s succumbing to the metaphysics of presence to his belief in the immediacy of the voice, as opposed to writing. For discussions of his critique, see Rudolf Bernet, “Is the Present Ever Present? Phenomenology and the Metaphysics of Presence,” and Leonard Lawler, “Temporality and Spatiality: A Note to a Footnote in Jacques Derrida’s Writing and Difference,” in John Sallis, ed., Husserl and Contemporary Thought (Atlantic Highlands, N.J., 1983).

16. Marc Richir, Au-delá du renversement copernicien: La question de la phénomenologie et de son fondement (The Hague, 1976), p.

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