In today’s episode of the Telos Press Podcast, David Pan talks with Nir Evron about his article “Hannah Arendt, Thinking, Metaphor,” from Telos 196 (Fall 2021). An excerpt of the article appears here. In their conversation they discussed how Arendt understands the difference between a metaphorical and a literal view of the world; her view of metaphor as a bridge between the thinking ego and the social and political world that it inhabits; the tension in Arendt’s The Life of the Mind between her desire to move beyond metaphysical assumptions and her unwillingness to let go of the philosophical tradition; the consequences for morality of her conception of metaphor; the impact of the Eichmann trial on Arendt and how it prompted her to explore the connection between thoughtlessness and evil; and her belief that the individual’s ability to think in a critical fashion might serve as a check on the descent into totalitarianism. If your university has an online subscription to Telos, you can read the full article at the Telos Online website. For non-subscribers, learn how your university can begin a subscription to Telos at our library recommendation page. Print copies of Telos 196 are available for purchase in our online store.
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As an occasional feature on TELOSscope, we highlight a past Telos article whose critical insights continue to illuminate our thinking and challenge our assumptions. Today, Robert Wyllie looks at Alain Manville’s “Hegel and Metaphysics,” from Telos 42 (Winter 1979). The following paper was presented at the Seventh Annual Telos Conference, held on February 15–17, 2013, in New York City. |
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In “Hegel and Metaphysics,” Alain Manville joins the echelon of French theorists who attempt to focalize Hegelianism around one core concept. In the vanguard, Jean Wahl turned unhappy consciousness into an organizing principle for reading Hegel. More famously, Alexandre Kojève pared Hegelianism down to the core master-slave dialectic. Manville focuses upon the annihilation of metaphysics in Hegel’s speculative recognition that being equals nothingness. Speculative thought transcends the understanding (Vernunft), which sees only an ontological contradiction. Hegel dismisses Vernunft and metaphysics, Manville argues, to grasp concrete reality in a postmetaphysical sense. 
Much has certainly been said about the place of otherness in René Descartes’ Meditations on First Philosophy. But one could, or rather, should be more precise and determine that the majority of what has been said about otherness in Descartes’ opus magnum concerns an essential banishment of the other, not to call it an essential exclusion, at the face of the “I.” In a text that, as some would have it, inaugurates the age we call Modern and starting with its genre, critics have no problem directly drawing a line from the monological voice that gives rise to the Modern subject to the egocentricity that perhaps best characterizes an age in which the mechanization of Nature—if we are still to be called Moderns—is rapidly coinciding with its destruction. As if the question of genre in the Meditations were not one of extreme complexity, the monologue, or so the story goes, finally replaces dialogue as the genre of Modernity and the other, slowly fading away, loses its voice under the authoritarian submission to the monophonic first-person singular. 
