The Conversation of Humanity (Page Barbour Lectures For 2005) - Tapa dura

Mulhall is one of the most productive philosophers of his generation within, and contesting, the Anglo-American tradition of philosophy.... I should say plainly that I find the brief account of my work on moral perfectionism (which serves as a point of orientation for the lectures as a whole) to be remarkable. - Stanley Cavell ""No one around today writes with such elegance, power, and clarity about these difficult authors; there is always about a Mulhall text an almost hallucinatory lucidity."" - Jay M. Bernstein, The New School, author of Classical and Romantic German Aesthetics

Based on the author's Page-Barbour lectures, delivered at the University of Virginia in 2005, ""The Conversation of Humanity"" critically examines the idea that the nature of language can best be understood in terms of the model or figure of conversation. According to this idea, language has an essentially dialogical or discursive structure, reflecting the ways in which different dimensions of the cultural economy bear upon each other. Mulhall addresses the peculiar way in which philosophy must be understood both as one of those interlocking elements and as the place in which the culture reflects upon its own overarching unity. The book explores the articulation of these ideas in the work of Wittgenstein, Heidegger, and Cavell in ways that cross the divide between the ""analytical"" and ""Continental"" philosophical traditions, and shows how they bear upon the idea of moral perfectionism and its conception of the internal structure of self. The link Mulhall clarifies between the fate of philosophy and the fate of culture helps explain why sophistry or nihilism is such a profound threat, both to philosophy and to culture. Resistance to nihilism, in fact, comes to appear as the central concern of a certain tradition of moral perfectionism that Cavell has associated with Emerson and Thoreau, and with a variety of other creative figures in philosophy, literature, and cinema. The book concludes, as it begins, with an examination of the ways in which the interrelatedness of language and culture can be seen to draw upon and reconfigure essentially religious forms of thought.