By Karen S. Feldman
In a piece that brings a brand new field-altering point of view in addition to new instruments to the historical past of philosophy, Karen S. Feldman bargains a robust and assuredly written account of ways philosophical language looks to ''produce'' the very thing-here, ''conscience''-that it kind of feels to be learning or describing. sense of right and wrong, as Binding phrases convincingly argues, can merely ever be understood, interpreted, and made powerful via tropes and figures of language. The query this increases, and the one who pursuits Feldman this is: If judgment of right and wrong has no tangible, literal referent to which we will observe, then the place does it get its ''binding force?'' Turning to Hobbes, Hegel, and Heidegger, Feldman analyzes the delicate rhetorical strikes in which those thinkers negotiate the sign up and house within which this sort of ''concept'' can take carry. The investigations of the figurative representations of moral sense and its binding strength are taken because the start line in every one bankruptcy for a attention of the way Leviathan, Phenomenology of Spirit, and Being and Time are exemplary of sense of right and wrong, for those texts themselves dramatize conscience's relation to language and information, morality and accountability, and ontology. the idea that of binding strength is at stake during this ebook on diversified degrees: there's an research of ways, in the paintings of Hobbes, Hegel and Heidegger, sense of right and wrong is defined as binding upon us: and additional. Feldman considers how the texts during which moral sense is defined may well themselves be learn as binding.
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Extra resources for Binding Words: Conscience and Rhetoric in Hobbes, Hegel, and Heidegger
Conscience’s unrepresentability is thereby covered over by the figure of interiority that purports to represent it. The privacy that is represented by a rhetoric of interiority is not only described by means of that figuration, however. It is also, as I will show in the next section, claimed by Hobbes to be produced or “represented into being” by means of that figuration. ”32 In the case of Hobbesian conscience, privacy itself is fabricated; it is not simply a previously existing datum and not a pregiven sphere of consciousness.
Hobbes’s story of conscience indicates that the privatization of knowledge opens truth itself to redefinition and corruption. The trouble with metaphor, as Hobbes’s story of conscience suggests, is that when there is no mark of metaphor as metaphor, the concealment effected by metaphor’s privatization offers no safeguard against the possible corruption of the language and hence of the truth in that properly ordered language. In particular, metaphor—as opposed to simile, for example—sets forth an order of names in an assertion without necessarily making public the fact that these names are employed figuratively.
Hobbes’s story of the metaphoric corruption of the word “conscience,” however, shows that it is not just a figure operating on its own that is dangerous; rather, it is the lack of public signaling of its figurative character that is dangerous in the case of both paradiastole and metaphor. In contrast to the case of paradiastole, in which different words and valuations attach to the same object, person, or act, in Hobbes’s story of conscience the word and the valuations attached to conscience remain the same, while that to which the word and its valuations refer changes— that is, from a public witnessing that guarantees knowledge to a private self-witnessing that elevates private opinion.
Binding Words: Conscience and Rhetoric in Hobbes, Hegel, and Heidegger by Karen S. Feldman