Isabelle Stengers’ work on Whitehead was a long time in the making — as a work on Whitehead’s work, as an outcome of her thinking with. Thinking with Whitehead has 23 ratings and 2 reviews. as both introduction and erudite commentary, Isabelle Stengers one of today s leading philosophers of. THINKING WITH WHITEHEAD A Free and Wild Creation of Concepts ISABELLE STENGERS Translated by Michael Chase FOREWORD BY BRUNO LATOUR.

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And to disarm Grendel’s hatred, it is not enough to deny progress, to reject human greatness. There once was an old Bedouin, who, sensing that his death was immi- nent, gathered together his three sons and signified his last wishes to them. Yet even when philosophers innovate in this way, the novelty is usually introduced in a way that offers readers an- other kind of stability, the one that can be associated with progress.

But, of course, everything now turns around the word implied, or im- plicated. It is not that these philosophers rejected proximity with theistic concerns, but isabeple their interest focused on the conceptual coherence proper to the work, not its contribution to theology. Unless whitehwad produce the all-embracing relations, we are faced with a bifurcated nature; namely, warmth and redness on one side, and molecules, electrons and ether on the other side.

You are commenting using your WordPress. Zack Anchors marked it as to-read Sep 02, Commentators have often tried either to drag Whitehead in theology seminars — forgetting that his God is there to solve very pre- cisely a technical problem of philosophy, not of belief — or to get rid of this embarrassing appendix altogether.

Among his many misfortunes, Alfred North White- head had the very bad one of provoking too much interest among theo- logians and too little among epistemologists.


Isabelle Stengers, Thinking with Whitehead: A Free and Wild Creation of Concepts – PhilPapers

June rated it liked it May 05, Sign in Create an account. And, of course, it would be impossible to say that the modernist philosophy has “no need for God,” as philosophers are so proud of saying and say frequently.

Whitehead, Process and Reality, corrected edition by D. The only question is that of knowing which experiences would have been relegated to illusion — how the problem would have been mutilated — if what Whitehead names God had not been included in the conceptual arrangement constructed by Whitehead.

Thinking with Whitehead: A Free and Wild Creation of Concepts by Isabelle Stengers

Bruno Laiour Every synthesis begins “anew” whktehead has to be taken up from the start as iaabelle for the first time. Yet Thinking with Whitehead does not belong, properly speaking, whitehdad the history of philosophy. Whitehead, Adventures of Ideas New York: As an example, but also in order to introduce myself, I will allow myself to sketch here the way I have tried to characterize modern experimental science.

It is these transfor- mations that are to give rise to the experience Whitehead associates with the goal of philosophy, an experience of “sheer disclosure” MT, 49 rather than the concepts themselves.

Thinking with Stengers and Whitehead. But with Stengers at the helm, the little ship is able to predict with great accuracy where the whale will emerge again, in a few hours.

Thinking with Whitehead: A Free and Wild Creation of Concepts

Most of his philosophical writings have their origin in lectures, which he later worked up. Reprinted by permission of the publisher.

As far as the twelfth camel added to the inheritance is concerned, it illustrates the efficacy proper isabell the specula- tive proposition. This is the type of test that this book, which is written “with” Whitehead, demands. What, in such a world, is ultimately given, then?


The whole book turns around the most arduous question of Whitehead, without making any attempt either to avoid the difficulties or to obfus- cate his philosophy by bringing in new irrelevant conundrums.

As Whitehead wrote with regard to the duality between free, entrepreneurial individual spirit and regular, submissive matter bequeathed to us by the seventeenth cen- tury, “There is Aaron’s rod, and the magicians’ serpents; and the only question for philosophy is, which swallows which; or whether, as Des- cartes thought, they all live happy together” SMW, How can we take seriously a book like Process and Reality, which opens with a chapter devoted to that speculative philosophy that we are sup- posed to have relegated to history?

Is he the genius we were waiting for? Yet he never bowed down before a question, for every question is a human formulation, and none, as such, transcends the human adventure.

Whitehead, The Wihtehead of Nature Cambridge: It is an important work, unusual not only for the bold generality with which it tries thinoing characterize Whitehead’s philosophical work in its most important manifestations, but even more importantly, for its effort to present a radical alternative mode of contemporary thinking. Deleuze was well aware of this, he who discovered that philosophy would be his life, would be what would make his life worth living, after a first class on Plato’s Ideas— even if many consider him as the anti-Platonic philosopher par excellence.

There are concepts wherever there are habits, and habits are made and unmade on the plane of immanence and radical experience: