After Theory by Terry Eagleton

By Terry Eagleton

The golden age of cultural idea (the made from a decade and a part, from 1965 to 1980) is gone. we live now in its aftermath, in an age which, having grown wealthy within the insights of thinkers like Althusser, Barthes and Derrida, has additionally moved past them. what sort of new, clean pondering does this new period call for? Eagleton concludes that cultural concept needs to begin considering ambitiously back - now not in order that it will possibly hand the West its legitimation, yet in order that it may well search to make feel of the grand narratives during which it really is now embroiled.

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1 This latter had become a problem, since to many such empiricism seemed dangerously close to a radical or all-consuming skepticism, confining our experiential knowledge to subjective states, rendering dubious even the existence of the external world and other minds, not to mention the truths of religion and morality. If modern philosophy in some way culminated in Humean skepticism and Berkleyean idealism (as Thomas Reid, for one, thought),2 then not only was metaphysics in trouble, but, many began to fear, so were any claims to our allegiance made by any normative principle.

In the second edition “Preface,” he notes: Up to now it has been assumed that all our cognition must conform to the objects; but all attempts to find out something about them a priori through concepts that would extend our cognition have, on this presupposition, come to nothing. Hence let us once try whether we do not get farther with the problems of metaphysics by assuming that the objects must conform to our cognition, which would agree better with the requested possibility of an a priori cognition of them, which is to establish something about objects before they are given to us.

76 and no. 77 issue in Pippin 1997a. The Kantian Aftermath 45 can intelligibly think and articulate by normatively constraining “what we ought to think,” not by being psychological or metaphysical limits. (In this light the objection that Kant’s position is a “subjective idealism” is not an opening to a contrasting romantic realism but a complaint that Kant’s results should not be characterized as “merely” subjective. They are subjective, but Kant has gone some way to removing such “merely” qualifiers by the claim for these sorts of “identities” (“the object is that in the concept of which .

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