MARC Record from marc_oapen

LEADER: 02140namaa2200301uu 450
001 http://library.oapen.org/handle/20.500.12657/25459
005 20190326
020 $aP3.0168.1.00
024 7 $a10.21983/P3.0168.1.00$cdoi
041 0 $aEnglish
042 $adc
072 7 $aHPCF$2bicssc
100 1 $aMunro, Michael$4auth
245 10 $aPhilosophy for Militants
260 $aEarth, Milky Way$bpunctum books$c2017
300 $a1 electronic resource (80 p.)
506 0 $aOpen Access$2star$fUnrestricted online access
520 $a“No longer imminent, the End is immanent.” “Ends are ends,” Frank Kermode goes on to clarify, “only when they are not negative but frankly transfigure the events in which they were immanent.” From its imminence to its immanence, not “negative,” “no longer,” but transformative, how is “the End” in turn “transfigured”? In what may ending be said then to consist? To “the end times” of apocalypse and eschatology Giorgio Agamben, following Gianni Carchia, opposes messianism and “messianic time”—to the end of time, in a formula, the time of the end. To the writings of those for whom to philosophize is to learn how to die—from Plato to Montaigne and beyond—one may oppose, in like manner, the writings of Spinoza, who “thinks of death least of all things”—“for nature is Messianic by reason of its eternal and total passing away,” as Benjamin writes—and so in whose pages “wisdom,” transfigured, “is a meditation on life.”
540 $aCreative Commons$fhttps://creativecommons.org/licenses/by-nc-sa/4.0/$2cc$4https://creativecommons.org/licenses/by-nc-sa/4.0/
546 $aEnglish
650 7 $aWestern philosophy, from c 1900 -$2bicssc
653 $aphilosophy
653 $autopia
653 $aphilology
653 $apoetics
653 $aparables
856 40 $awww.oapen.org$uhttps://library.oapen.org/bitstream/id/8cf0fbb3-74c9-431e-8b32-b554aefe7e7a/1004636.pdf$70$zOAPEN Library: download the publication
856 40 $awww.oapen.org$uhttp://library.oapen.org/handle/20.500.12657/25459$70$zOAPEN Library: description of the publication