Abstract
At the point in Hegel’s Lectures on the History of Philosophy at which his summary of Descartes is introduced, we find an enthusiastic outburst: “Here, we may say, we are at home, and like the mariner after a long voyage in a tempestuous sea, we may now hail the sight of land [lit. cry ‘Land, ho!’: ‘Land’ rufen].”1 Descartes’s standpoint is solid ground underfoot. So by contrast, the preceding period, the Middle Ages and Renaissance, was a voyage on the open sea. However that may be, we must have been sailing before we can cry: Land ho! We did not find ourselves on dry land from the start; that is a standpoint that we have had to navigate ourselves toward.
This is a preview of subscription content, log in via an institution to check access.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Preview
Unable to display preview. Download preview PDF.
Notes
Hegel, Lectures on the History of Philosophy, tr. Elizabeth S. Haldane and Frances H. Simson (London: Kegan Paul, 1892–1896) 3
Theodor W. Adorno and Max Horkheimer, Dialectic of Enlightenment, tr. John Gumming (New York: Herder & Herder, 1972) 43–80
Friedrich Wilhelm Nietzsche, “Beyond Good and Evil,” in Basic Writings of Nietzsche, tr. Walter Kaufmann (New York: Random House, 2000) 179–436
Jean-Paul Sartre, The Transcendence of the Ego, tr. Forrest Williams and Robert Kirkpatrick (New York: Hill and Wang, 1991) 104
Gilbert Ryle, The Concept of Mind (New York: Hutchinson’s University Library, 1949) 195.
Gaston Bachelard, “Discursive Idealism,” tr. Lawrence E. Winters, Graduate Philosophy Faculty Journal 7 (1978) 3–13
Hermann Hesse, Steppenwolf, tr. Basil Creighton (New York: Holt, Rinehart, and Winston, 1963) 60
In my references to Buddhist concepts in Sanskrit (an = none, atman = self, váda = doctrine, wisdom), I rely on Anindita Balslev (lecture at the University of Copenhagen, March 8, 2000). On Nietzsche’s background, see Marcel Conche, Nietzsche et le bouddhisme (Paris: Encre marine, 1997).
Eckhart Tolle, A New Earth (New York: Dutton, 2005) 55.
L’idéologie interpelle les individus en sujets. Louis Althusser, “Ideology and Ideological State Apparatuses,” in Lenin and Philosophy and Other Essays, tr. Ben Brewster (New York: Monthly Review Press, 2001) 85–126
Jacques Lacan, “The Mirror Stage as Formative of the I Function As Revealed in Psychoanalytic Experience,” in Écrits: A Selection, tr. Bruce Fink (New York: W. W. Norton, 2002) 1–9
Lacan, The Seminar of Jacques Lacan, vol. 1: Freud’s Papers on Technique (New York: W. W. Norton & Co., 1988) 140
Hegel, Faith and Knowledge, tr. Walter Cerf and H. S. Harris (Albany: SUNY Press, 1977) 73
Heidegger, “On the Essence of Ground,” tr. William A. McNeill, in Pathmarks, ed. William A. McNeill (Cambridge: Cambridge University Press, 1976) 97–135
Author information
Authors and Affiliations
Copyright information
© 2013 Søren Gosvig Olesen
About this chapter
Cite this chapter
Olesen, S.G. (2013). The Shipwreck of the Subject. In: Transcendental History. Palgrave Macmillan, London. https://doi.org/10.1057/9781137277787_6
Download citation
DOI: https://doi.org/10.1057/9781137277787_6
Publisher Name: Palgrave Macmillan, London
Print ISBN: 978-1-349-44737-4
Online ISBN: 978-1-137-27778-7
eBook Packages: Palgrave Religion & Philosophy CollectionPhilosophy and Religion (R0)