By Karen S. Feldman
In a piece that brings a brand new field-altering viewpoint in addition to new instruments to the historical past of philosophy, Karen S. Feldman bargains a strong and skillfully written account of ways philosophical language seems to ''produce'' the very thing-here, ''conscience''-that it kind of feels to be studying or describing. moral sense, as Binding phrases convincingly argues, can basically ever be understood, interpreted, and made powerful via tropes and figures of language. The query this increases, and the one who pursuits Feldman here's: If sense of right and wrong has no tangible, literal referent to which we will be able to observe, then the place does it get its ''binding force?'' Turning to Hobbes, Hegel, and Heidegger, Feldman analyzes the delicate rhetorical strikes in which those thinkers negotiate the sign up and area during which one of these ''concept'' can take carry. The investigations of the figurative representations of moral sense and its binding strength are taken because the place to begin in each one bankruptcy for a attention of the way Leviathan, Phenomenology of Spirit, and Being and Time are exemplary of sense of right and wrong, for those texts themselves dramatize conscience's relation to language and information, morality and accountability, and ontology. the concept that of binding strength is at stake during this e-book on diverse degrees: there's an research of the way, in the paintings of Hobbes, Hegel and Heidegger, moral sense is defined as binding upon us: and additional. Feldman considers how the texts during which moral sense is defined may perhaps themselves be learn as binding.
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Additional info for Binding Words: Conscience and Rhetoric in Hobbes, Hegel, and Heidegger
There is no indication that a renaming has taken place. It appears that it is the absence of the trace of renaming, the absence of a signal of the figurative usage, that renders these figures particularly dangerous. Hobbes’s story of conscience indicates that the privatization of knowledge opens truth itself to redefinition and corruption. The trouble with metaphor, as Hobbes’s story of conscience suggests, is that when there is no mark of metaphor as metaphor, the concealment effected by metaphor’s privatization offers no safeguard against the possible corruption of the language and hence of the truth in that properly ordered language.
311) In Hobbes’s account, conscience not only is inferior to civil law as a principle guiding action but is in general at odds with civil society and the good of the commonwealth. The fact that conscience is private—that it is in effect an “own reason”—renders it problematic for the commonwealth for several reasons. It may be erroneous and is subject to no outside source of correction. Likewise, because it is private, conscience does not possess any binding power outside the individual, private sphere.
If the metaphoric extension of “conscience” from a knowing with others to a knowing interior to oneself were instead marked as metaphor, then the redefinition of conscience as private opinion would have to settle accounts with the original meaning. The extension of meaning, when concealed as such an extension, leaves meaning open to corruption. Metaphor bears no sign of the “as” or “like” that would point to original conditions, such as original meaning or the private will of a metaphor maker; metaphor conceals its provenance, its intention, and even the fact that it is metaphor.