Stanley Cavell looks closely at America's most popular art and our perceptions of it. His explorations of Hollywood's stars, directors, and most famous films—as well as his fresh look at Godard, Bergman, and other great European directors—will be of lasting interest to movie-viewers and intelligent people everywhere.
In their thoughtful study of one of Stanley Cavell's greatest yet most neglected books, William Rothman and Marian Keane address this eminent philosopher's many readers, from a variety of disciplines, who have neither understood why he has given film so much attention, nor grasped the place of The World Viewed within the totality of his writings about film. Rothman and Keane also reintroduce The World Viewed to the field of film studies. When the new field entered universities in the late 1960s, it predicated its legitimacy on the conviction that the medium's artistic achievements called for serious criticism and on the corollary conviction that no existing field was capable of the criticism filmed called for. The study of film needed to found itself, intellectually, upon a philosophical investigation of the conditions of the medium and art of film. Such was the challenge The World Viewed took upon itself. However, film studies opted to embrace theory as a higher authority than our experiences of movies, divorcing itself from the philosophical perspective of self-reflection apart from which, The World Viewed teaches, we cannot know what movies mean, or what they are. Rotham and Keane now argue that the poststructuralist theories that dominated film studies for a quarter of a century no longer compel conviction, Cavell's brilliant and beautiful book can provide a sense of liberation to a field that has forsaken its original calling. read in a way that acknowledges its philosophical achievement, The World Viewed can show the field a way to move forward by rediscovering its passion for the art of film. Reading Cavell's The World Viewed will prove invaluable to scholars and students of film and philosophy, and to those in other fields, such as literary studies and American studies, who have found Cavell's work provocative an fruitful.
In this classic collection of wide-ranging and interdisciplinary essays, Stanley Cavell explores a remarkably broad range of philosophical issues from politics and ethics to the arts and philosophy. The essays explore issues as diverse as the opposing approaches of 'analytic' and 'Continental' philosophy, modernism, Wittgenstein, abstract expressionism and Schoenberg, Shakespeare on human needs, the difficulties of authorship, Kierkegaard and post-Enlightenment religion. Presented in a fresh twenty-first century series livery, and including a specially commissioned preface, written by Stephen Mulhall, illuminating its continuing importance and relevance to philosophical enquiry, this influential work is now available for a new generation of readers.
An autobiography in the form of a philosophical diary, Little Did I Know's underlying motive is to describe the events of a life that produced the kind of writing associated with Stanley Cavell's name. Cavell recounts his journey from early childhood in Atlanta, Georgia, through musical studies at UC Berkeley and Julliard, his subsequent veering off into philosophy at UCLA, his Ph.D. studies at Harvard, and his half century of teaching. Influential people from various fields figure prominently or in passing over the course of this memoir. J.L. Austin, Ernest Bloch, Roger Sessions, Thomas Kuhn, Robert Lowell, Rogers Albritton, Seymour Shifrin, John Rawls, Bernard Williams, W. V. O. Quine, and Jacques Derrida are no longer with us; but Cavell also pays homage to the living: Michael Fried, John Harbison, Rose Mary Harbison, Kurt Fischer, Milton Babbitt, Thompson Clarke, John Hollander, Hilary Putnam, Sandra Laugier, Belle Randall, and Terrence Malick. The drift of his narrative also registers the decisiveness of the relatively unknown and the purely accidental. Cavell's life has produced a trail of some eighteen published books that range from treatments of individual writers like Wittgenstein, Austin, Emerson, Thoreau, Heidegger, Shakespeare, and Beckett to studies in aesthetics, epistemology, moral and political philosophy, cinema, opera, and religion.
Stanley Cavell is a titan of the academic world; his work in aesthetics and philosophy has shaped both fields in the United States over the past forty years. In this brief yet enlightening collection of lectures, Cavell investigates the work of two of his most tried-and-true subjects: Emerson and Wittgenstein. Beginning with an introductory essay that places his own work in a philosophical and historical context, Cavell guides his reader through his thought process when composing and editing his lectures while making larger claims about the influence of institutions on philosophers, and the idea of progress within the discipline of philosophy. In “Declining Decline,” Cavell explains how language modifies human existence, looking specifically at the culture of Wittgenstein’s writings. He draws on Emerson, Thoreau, and many others to make his case that Wittgenstein can indeed be viewed as a “philosopher of culture.” In his final lecture, “Finding as Founding,” Cavell writes in response to Emerson’s “Experience,” and explores the tension between the philosopher and language—that he or she must embrace language as his or her “form of life,” while at the same time surpassing its restrictions. He compares finding new ideas to discovering a previously unknown land in an essay that unabashedly celebrates the power and joy of philosophical thought.
Looks at seven classic romantic comedies of the thirties and forties, and compares what each film expresses about marriage, interdependence, equality, and sexual roles.
This book is Stanley Cavells definitive expression on Emerson. Over the past thirty years, Cavell has demonstrated that he is the most emphatic and provocative philosophical critic of Emerson that America has yet known. The sustained effort of that labor is drawn together here for the first time into a single volume, which also contains two previously unpublished essays and an introduction by Cavell that reflects on this book and the history of its emergence. Students and scholars working in philosophy, literature, American studies, history, film studies, and political theory can now more easily access Cavells luminous and enduring work on Emerson. Such engagement should be further complemented by extensive indices and annotations. If we are still in doubt whether America has expressed itself philosophically, there is perhaps no better space for inquiry than reading Cavell reading Emerson.
Since Socrates and his circle first tried to frame the Just City in words, discussion of a perfect communal life--a life of justice, reflection, and mutual respect--has had to come to terms with the distance between that idea and reality. Measuring this distance step by practical step is the philosophical project that Stanley Cavell has pursued on his exploratory path. Situated at the intersection of two of his longstanding interests--Emersonian philosophy and the Hollywood comedy of remarriage--Cavell's new work marks a significant advance in this project. The book--which presents a course of lectures Cavell presented several times toward the end of his teaching career at Harvard--links masterpieces of moral philosophy and classic Hollywood comedies to fashion a new way of looking at our lives and learning to live with ourselves. This book offers philosophy in the key of life. Beginning with a rereading of Emerson's "Self-Reliance," Cavell traces the idea of perfectionism through works by Plato, Aristotle, Locke, Kant, Mill, Nietzsche, and Rawls, and by such artists as Henry James, George Bernard Shaw, and Shakespeare. Cities of Words shows that this ever-evolving idea, brought to dramatic life in movies such as It Happened One Night, The Awful Truth, The Philadelphia Story, and The Lady Eve, has the power to reorient the perception of Western philosophy.
Seeking for philosophy the same spirit and assurance conveyed by artists like Fred Astaire, Cavell presents essays exploring the meaning of grace and gesture in film and on stage, in language and in life. Critical to the renaissance in American thought Cavell hopes to provoke is the recognition of the centrality of the “ordinary” to American life.