By Witold Gombrowicz
Witold Gombrowicz (1904-1969), novelist, essayist, and playwright, used to be the most vital Polish writers of the 20 th century. A candidate for the Nobel Prize in Literature in 1968, he was once defined via Milan Kundera as “one of the good novelists of our century” and through John Updike as “one of the profoundest of the overdue moderns.”
Gombrowicz’s works have been thought of scandalous and subversive by means of the ruling powers in Poland and have been banned for almost 40 years. He spent his final years in France educating philosophy; this e-book is a sequence of reflections in response to his lectures.
Gombrowicz discusses Kant, Hegel, Schopenhauer, Kierkegaard, Sartre, and Heidegger in six “one-hour” essays and addresses Marxism in a shorter “fifteen-minute” piece. The text—a small literary gem jam-packed with sardonic wit, wonderful insights, and provocative criticism—constructs the philosophical lineage of his work.
Read or Download A Guide to Philosophy in Six Hours and Fifteen Minutes PDF
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Extra resources for A Guide to Philosophy in Six Hours and Fifteen Minutes
He had some stunning ideas that completely changed everything. Question:How are a priori synthetic judgmentspossible? Answer: A priorisynthetic judgments are possible in general and therefore in transcendental aesthetics, because time and space are not a property of things but rather a property of the subject. In order for something to exist for us, we must inject it with time and space. And here Kantian reasoning is simple. ” First argument. Space does not come from an experience, but is the inevitable condition of all experience.
Schopenhauer’s reasoning is as follows. Man is also a thing. Therefore, if I myself am a thing, I must seek my absolute in my intuition, what I am in my essence. ” Here a door opens to a new philosophical thinking: philosophy stops being an intellectual demonstration, in order to enter into direct contact with life. For me (in France, almost no one shares my opinion) it is an extremely important date that opens the path to Nietzsche’s will to power, and to all of existential philosophy. We must understand that Schopenhauer’s metaphysical system did not take hold; in this sense, Schopenhauer did not express something solid.
If I have something to say about a subject, for example, about illegitimate children, I shall simply say it in a lecture and not in a work of art. The work of art seeks the concrete, but in the concrete, it rediscovers the universal, the will to live. Think of the miser in Molière. , but through him we can see avarice in its universal sense. Schopenhauer gives the definition of the genius, which is still very close to that of the child. The genius is disinterested. He has fun with the world. He perceives its atrocities but delights in its atrocities.
A Guide to Philosophy in Six Hours and Fifteen Minutes by Witold Gombrowicz