At the same time, the history of queer experience has made this resolute orientation toward the future difficult to sustain. Given the scene of destruction at our backs, queers feel compelled to keep moving on toward a brighter future. Heather Love, recognizing the need of many queers to move forward, offers a useful caution: INSTANT DOWNLOAD, Editable Fillable PDF Form, Genealogy Print, Ancestry Chart, Vintage. But in narrowing my vision for a little, I try to make clearer to myself the opacities, the absences, the phantasms that are the creative stuff of living re-creation. Print of my hand drawn Simpsons and Phantasm mashup. And my mother deserves so much more, my sisters too. This site is part of my archive, a webbed network of linkages that both metaphorize and materialize the relations through which I have come to make a life. It thus demands an unusual archive, whose materials, in pointing to trauma's ephemerality, are themselves frequently ephemeral. Puts pressure on conventional forms of documentation, representation, and commemoration, giving rise to new genres of expression, such as testimony, and new forms of monuments, rituals, and performances that can call into being collective witnesses and publics. This book opens up new dimensions in the philosophical thought of Merleau-Ponty and addresses contemporary issues concerning interpretation theory and postmodernity. Ann Cvetkovich has written powerfully about such archives, particularly those emanating from traumatic experience, such as familial rejection, which As such, I might counter the tracing of a genealogy with the assemblage of an archive, a stash of stuff out of which new lines of force and meaning can be made. To be clear, though, my approach here is not to find a home for that queerness as much as it is a recognition that queerness is always already in the making. Again, if genealogy "disturbs what was previously considered immobile it fragments what was thought unified it shows the heterogeneity of what was imagined consistent with itself" ("Nietzsche" 139), then my construction of a queer lineage between my uncle and me, however phantasmic and fraught with reality and illusion, is an attempt to dislodge me from the force of family and a genealogical imperative that would not have made much room for my queerness. That is, I want to show its contingencies, its foibles, its simultaneous openings and foreclosings on other ways of understanding itself. And if I literalize the concept of genealogy to think about a family member, someone part of my actual genealogy, I do so not to reveal a history but to historicize it. In my own way, though, I am trying to trace how I have become thinkable to myself. In the philosopher’s hands, genealogies trace how thoughts are made thinkable. It concludes by arguing that the major differences between Heidegger’s and Patočka’s phenomenological genealogies of Europe are, first, their different stances toward Western metaphysics and humanism, and, second, their divergent understandings of historical lifeworlds.In thinking genealogically about my uncle, my family, my life, and my queerness, I am surely misusing Foucault’s understanding of genealogy as an analytic, a methodological intervention. On the other hand, the later Jan Patočka’s discourse on Europe lies upon utterly different hermeneutic premisses, construing a new humanism and renewing the metaphysical tradition in the form of negative Platonism. It was one of the first advertisements of a phantasmagoria show in which the illustrious Belgian physicist tienne-Gaspard Robertson (17631837) promised to perform some experiments with ‘the new fluid known by the name of Galvanism, whose. For Rodin this topic is an opportunity to. On 20 January 1798, the Journal de Paris announced a most peculiar performance revealing the ‘Apparitions of Spectres, Phantoms and Ghosts’. In light of this reading, the paper examines a series of key commentaries by Éliane Escoubas, Franco Volpi, Franco Chiereghin, and Reiner Schürmann. On his back lays a voluptuous naked woman overturned, offered, as an erotic phantasm (inspired by Flaubert). the phantasm< that arises between surfaces, where it assumes meaning. On the one hand, the paper focuses upon Heidegger’s 1936 lecture on “Europe and German Philosophy”, which is one of his lesser-known texts. Genealogy, History in order to draw an analogy between what he does in 1976 and. This paper explores two different, even opposite, genealogies of Europe in contemporary phenomenology by Martin Heidegger and Jan Patočka. Two Conflicting Paradigms on a Phenomenological Genealogy of Europe
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