By Witold Gombrowicz
Witold Gombrowicz (1904-1969), novelist, essayist, and playwright, used to be some of the most very important 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 via John Updike as “one of the profoundest of the overdue moderns.”
Gombrowicz’s works have been thought of scandalous and subversive by way of the ruling powers in Poland and have been banned for almost 40 years. He spent his final years in France instructing philosophy; this e-book is a chain of reflections in line with 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 packed with sardonic wit, incredible insights, and provocative criticism—constructs the philosophical lineage of his work.
Witold Gombrowicz is the writer of Ferdydurke, Trans-Atlantyk, Pornografia, and Cosmos, the 1st to be had from Yale collage Press. those, together with his performs and the three-volume Diary, were translated into greater than thirty languages.
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Additional info for A Guide to Philosophy in Six Hours and Fifteen Minutes
He adopts the Kantian system with a formidable difference, which consists of the following. After Kant, all philosophers wanted to be involved with the thing in itself, the absolute. ” 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.
The possibility of other consciousnesses does not exist. Life is nothing more than a fact of consciousness. Likewise, logic, history, my future are nothing *Isa Neyman was a friend of Gombrowicz’s who sometimes attended his philosophy lectures. 51 witold gombrowicz more than facts of my consciousness which I cannot even call “my” consciousness, since “my” consciousness is only a fact of “the” deﬁnitive consciousness. Everything reduces to phenomena in my consciousness. How, in this state of things, can one do philosophy?
For example, there are the extremely grandiose Kantian and Hegelian universes, there is also Nietzsche’s, and it is there where Schopenhauer is important. Let us move from this vision of Schopenhauer to the Schopenhauerian world. This is the ﬁrst time that philosophy touches life. What is the will to live for Schopenhauer? He himself says that he uses these words because nothing better comes to mind. In truth, it is more the will to be, because for Schopenhauer, not only do man and animals want to live, but also the rock that resists and the light that persists.