{ "item_title" : "Emergence, reciprocity & causality", "item_author" : [" James Paul Roolvink "], "item_description" : "Which comes first: the consciousness of unity or the unity of consciousness? How are they related to one another? Causally? What is the nature of the unity of which consciousness is aware? Is it an empirical object (a being), a phenomenon (essential being) or a transcendent essence (being)? How is the unity of consciousness related to self-consciousness and thought? How does the capacity to point to oneself and say 'I' arise? What is the nature of multiplicity in relation to unity and the self (self-consciousness)? To what extent is self-consciousness an act, a thing or something virtual, an illusion? These childishly simple questions were posed by Kant, Hegel and Nietzsche. They answered these questions (in part) in a mature manner, but each in their own unique way. The complexity of their answers is directly proportional to the simplicity of the questions. Each of these thinkers is governed by a different 'category' which forms the basis of how and what they answer. Nietzsche thinks in terms of the 'category' of emergence as the one-way interaction between the parts that bring about the whole and the whole itself in a mechanical manner. For Hegel, the whole is more primordial than the parts, the opposites, subject and object, and the subject can know the whole - and thereby itself - mediated by the interaction, in reciprocity, with the object. Kant continues to think in terms of the category of mechanical causality between parts, precisely where he seeks to deny the applicability of that category to the emergence of self-consciousness, which ought to precede all categories. For Kant, the whole is merely a regulative idea, and is therefore ideal. James Paul Roolvink carries through the lines of thought of a 'closer' than close reading of several crucial passages in Nietzsche's 'Beyond Good and Evil', Hegel's 'Sensory Certainty; or the This and the Meaning' and the introduction to the 'Phenomenology of Spirit', and (the sections surrounding) paragraph 16 of Kant's 'Critique of Pure Reason' to their ultimate consequences, thinking with the precision of a needle's point, to demonstrate that and where Nietzsche and Kant entirely overlook the Aristotelian 'category' of final causality, in contrast to Hegel, which could have served as a simple solution to the questions they were attempting to answer. From this category, it will also be possible to make a clear distinction between the 'I', the 'self' and the 'living soul'. Furthermore, this explanation of the seemingly abstract relationship between causality, self-consciousness (which is its history as the present-past), time and intersubjectivity will be examined from the perspective of sexuality. It will become clear that men and women have different forms of self-consciousness and, consequently, different experiences of sexuality. That, and what the sexual difference is, will be laid bare here - from beneath the sheets. A Hegelian doctrine of sexuality. This undoubtedly says something about Hegel as well. This book has been translated with the translation machine DeepL.", "item_img_path" : "https://covers2.booksamillion.com/covers/bam/9/79/818/685/9798186854289_b.jpg", "price_data" : { "retail_price" : "31.00", "online_price" : "31.00", "our_price" : "31.00", "club_price" : "31.00", "savings_pct" : "0", "savings_amt" : "0.00", "club_savings_pct" : "0", "club_savings_amt" : "0.00", "discount_pct" : "10", "store_price" : "" } }

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