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The thinkers in this counter-history of the eternal return lingered long enough on the question of time to learn how to resist separating eternity from time, and how to reflect on the possible identity of time and eternity as a way of resisting all prior metaphysical determinations. Drawing out the implications of Nietzsche's reinvention of the doctrine of return, Lukacher ranges across a broad spectrum of ancient and modern thinkers. Shakespeare's role in this history as the "poet of time" is particularly significant, for not only does Shakespeare reactivate the pre-Christian arguments of eternal return, he regards them, and all arguments and images concerning the essence of time and Being, from an inimitably ironic perspective.
As he makes transitions from literature to philosophy and psychoanalysis, Lukacher displays a theoretical imagination and historical vision that bring to the forefront a host of pre- and post-Christian texts in order to decipher in them an encounter with the thought of eternal recurrence that has been too long buried under layers of rigid metaphysical interpretation.
|Preface and Acknowledgments|
|1||The Anachrony of the Time-Fetish||3|
|2||From Ovid to Titian: Eternal Return and the Cult of Bacchus and Ariadne||34|
|3||"Shakespearances"; or, The War with Time||53|
|4||Anamorphic Perspectives, Human (Im)postures, and the Rhetoric of the Aevum||69|
|5||Anamorphic Ghosts of Time: Schopenhauer, Kant, and Hegel||89|
|6||Drive-Time: Eternal Return and the Life of the Instincts in Schelling, Freud, and the Marquis de Sade||101|
|7||Playing with Cinders: From Nietzsche to Derrida||115|
|8||Forgetting the Umbrella; or, Heidegger and Derrida on How to Say the Same Thing Differently||139|