Ryan Kemp - Böcker

In his late work Religion within the Boundaries of Mere Reason, Immanuel Kant struggles to answer a straightforward, yet surprisingly difficult, question: how is radical conversion—a complete reorientation of a person’s most deeply held values—possible? In this book, Ryan S. Kemp and Christopher Iacovetti examine how this question gets taken up by Kant’s philosophical heirs: Schelling, Fichte, Hegel and Kierkegaard. More than simply developing a novel account of each thinker’s position, Kemp and Iacovetti trace how each philosopher formulates his theory in response to tensions in preceding views, culminating in Kierkegaard’s claim that radical conversion lies outside a person’s control. Kemp and Iacovetti close by examining some of the moral-psychological implications of Kierkegaard’s account, particularly the question of how someone might responsibly relate to values that have, by their own admission, been acquired in contingent and accidental fashion.

In his late work Religion within the Boundaries of Mere Reason, Immanuel Kant struggles to answer a straightforward, yet surprisingly difficult, question: how is radical conversion—a complete reorientation of a person’s most deeply held values—possible? In this book, Ryan S. Kemp and Christopher Iacovetti examine how this question gets taken up by Kant’s philosophical heirs: Schelling, Fichte, Hegel and Kierkegaard. More than simply developing a novel account of each thinker’s position, Kemp and Iacovetti trace how each philosopher formulates his theory in response to tensions in preceding views, culminating in Kierkegaard’s claim that radical conversion lies outside a person’s control. Kemp and Iacovetti close by examining some of the moral-psychological implications of Kierkegaard’s account, particularly the question of how someone might responsibly relate to values that have, by their own admission, been acquired in contingent and accidental fashion.

Addiction is often thought about in terms of cause, be that brain chemistry, attachment patterns or cognitive schemas. But this does not allow an understanding of what addiction 'is'. It does not illuminate how addiction is lived. A phenomenology of addiction reveals that addiction is characterised by an intolerance of pain, a pursuit of pleasure, immediacy, technocratic solutions, alienation, ambiguity and is drenched in deception. These are its individual clinical manifestations, but this is also the way life, in this century is lived.The addict is thus the ultimate 21st century subject, consuming without end, intolerant of emotion and unable to grasp their own limitations. Rather than embraced, these subjects act as a denied symptom, haunting late capitalism and exposing the vampire-like nature of our culture. As such, these subjects need to be treated not just as individuals who have "gone too far", but as victims of the political agenda shaping our lives. Thus the heart of the book is a description of addiction deepened by existential-phenomenological theory. This description is then used to understand the historical emergence of addiction, its socio-political manifestation and also the crucial issue of how to clinically treat the addict-subject.