795 research outputs found
Nihilism as Emancipation
Is the philosophical idea of nihilism compatible with a project of emancipation based on concepts such as autonomy, equality and freedom? This is the question to which Vattimo's contribution seeks to provide a response. For Vattimo, the notion of nihilism is inseparable from that of hermeneutics, understood as the historically situated character of universal claims. Rather than undermining emancipation, for Vattimo a nihilistic hermeneutics is precisely what frees us from foundations, and should thus be understood as an emancipatory force. The article tries to counter a purely tragic understanding of nihilism with the constructive political horizons opened up by a nihilistic hermeneutics, which allows us to think anew the ideas of freedom and equality
Crisis and the emotional body : Towards (another) freedom
In his analysis of the recent European crisis, Franco 'Bifo' Berardi (2012) looks beyond its economic causes and implications and theorises the role played by poetry and the emotional body in rediscovering the relationship between language and desire and reopening the possibility of social solidarity. Drawing on FĂ©lix Guattariâs (1995) reflections on the correlation between singular refrain and universal chaos in the reinvention of subjectivity, Berardi conceptualises rhythm as a poetic feature which can contribute to restoring our ability to conjoin with other singularities and with our social and cosmic environment. This article considers how a close engagement with rhythmical, repetitive and cyclical performative practices in examples of recent European choreography may offer ways of responding to todayâs crisis of social cohesion, reimagining channels of intensive communication. In particular, the article looks at works by the Italian artist Alessandro Sciarroni (Folk-s, will you still love me tomorrow?, 2012 and Chroma_donât be frightened of turning the page, 2017) and by the London-based duo Igor and Moreno (Idiot-Syncrasy, 2013) and discusses how, in revisiting elements of folk traditions, they mobilise their potential as formal, semantic and affective modalities that can sustain a reconfiguration of social freedom
Historia de una coma. Gadamer y el sentido del ser
A partir de la doble posibilidad de traducir en las lenguas romĂĄnicas la expresiĂłn gadameriana «Sein, das verstanden werden kann, ist Sprache» como «El ser, que puede ser comprendido, es lenguaje» o como «El ser que puede ser comprendido es lenguaje», se consideran las importantes repercusiones ontolĂłgicas que tendrĂa una interpretaciĂłn mĂĄs moderada (y mĂĄs habitual) de ese enunciado (la primera exhibida), o una lectura mĂĄs radical y nihilista (la que aquĂ se defiende) del mismo (la segunda traducciĂłn propuesta). Se intenta mostrar que una correcta comprensiĂłn de la diferencia ontolĂłgica abogarĂa por esta segunda posibilidad, por cuanto no son los entes los que se reducen, idealistamente, a mero lenguaje, sino el ser. lo cual evita cualquier residuo «metafĂsico» o «positivista » que, dando por supuesto que este Ășltimo se reduce a los primeros, aluda aĂșn a cierto «ser» (o, en esta perspectiva, «entes») que estĂĄ mĂĄs allĂĄ (y aĂșn por descubrir) del lenguaje
The End of Philosophy in the Age of Democracy
« La fin de la philosophie dans lâĂąge de la dĂ©mocratie » LâĂ©poque actuelle est celle de la fin de la philosophie. Une telle fin Ă©quivaut Ă lâabandon irrĂ©versible de la notion platonicienne de « VĂ©rité » comprise comme lâexpression dâun ordre Ă©ternel et objectif de tout « ĂTRE ». LâĂ©poque actuelle est aussi celle de lâĂ©mergence ainsi que de la consolidation progressive de sociĂ©tĂ©s dĂ©mocratiques.On objectera que, en dĂ©mocratie, lâancienne suprĂ©matie dâune caste politique et intellectuelle, fondĂ©e sur sa revendication « mĂ©taphysique » de la possession exclusive de lâabsolue « VĂ©ritĂ© de lâĂTRE », doit nĂ©cessairement ĂȘtre rejetĂ©e en faveur dâune conception ouverte de lâĂTRE comme « ĂvĂ©nement » (« Ereignis ») ce quâHeidegger a continuellement rappelĂ© aprĂšs la publication de sa cĂ©lĂšbre confĂ©rence sur lâorigine de lâoeuvre dâart en 1936. La prĂ©occupation essentielle qui sous-tend la façon dont Heidegger met en valeur le caractĂšre rĂ©ducteur de la conception « mĂ©taphysique » de lâĂTRE chez Platon est partagĂ©e par une grande partie de la philosophie contemporaine. En effet elle peut servir Ă Ă©tablir, quoique paradoxalement, des parallĂšles entre certains arguments de textes tardifs et cruciaux de Heidegger comme lâessai de 1964 sur la « Fin de la philosophie et la TĂąche de PensĂ©e » et ceux des philosophes apparemment antithĂ©tiques comme Popper lâa exposĂ© dans La SociĂ©tĂ© ouverte et ses ennemis. On objectera que la tĂąche majeure de toute rĂ©flexion philosophique lucide est de prĂ©server ce qui reste cachĂ© dans la prĂ©sentation quotidienne de ce qui transparaĂźt dans un monde fortement rationalisĂ©. Un monde dans lequel le dĂ©clin de lâabsolu dans lâontologie et lâinfluence sociale croissante de lâexpertise technique peut encourager un relaps vers le contrĂŽle social autoritaire. Dans un tel contexte, le rĂŽle principal de la philosophie est dâaffirmer le caractĂšre irrĂ©ductible de lâĂvĂ©nement de lâĂTRE en tant que tel (on he on) et la libertĂ© politique que sa dispensation prĂ©suppose. âThe End of Philosophy in the Age of Democracyâ The current era is that of the âendâ of philosophy. Such an âendâ is tantaÂmount to the irreversible abandonment of the Platonic notion of âTruthâ understood as the expression of an eternal and objective order of all âBeingâ. The current era is also that of the emergence as well as the progressive consolidation of democratic societies. It shall be argued that, in a democracy, the erstwhile political supremacy of a specific political and intellectual caste (based on its âmetaphysicalâ claim to the exclusive possession of the absolute âTruth of Beingâ) must necessarily be discarded in favour of an open conception of âBeingâ as âEventâ (âEreignisâ) which Heidegger consistently drew upon after the publication of his famous conference on the origin of the work of art in 1936. The anti-essentialist concern underlying Heideggerâs manner of highÂlighting the reductive character of Platoâs âmetaphysicalâ conception of âBeingâ is shared by much contemporary philosophy. Indeed, it can serve to establish, albeit paradoxically, parallels between some of the arguments of Heideggerâs crucial later texts such as the 1964 essay on âThe End of Philosophy and the Task of Thoughtâ and those of such seemingly antiÂthetical philosophers as Popperâs expounded in âOpen Society and its Enemiesâ. It shall be argued that the major contemporary task of all lucid philosophical reflection is that of preserving what remains âhiddenâ in the everyday presentation of what transpires in a strongly rationalized world. A world in which the decline of the absolute in ontology and the growing social influence of technical âexpertiseâ may encourage a relapse into auÂthoritarian social control. In such a context, the principal role of phiÂlosophy is that of affirming the irreducible character of the âEventâ of âBeingâ as such (âon he onâ) and the political freedom that its disÂpensation presupposes.La Ă©poca actual es la Ă©poca del final de la filosofĂa. Este final significa el abandono irreversible de la nociĂłn platĂłnica de « verdad », entendida como la expresiĂłn de un orden eterno y objetivo de cada « SER ». La Ă©poca actual es tambiĂ©n la Ă©poca de la emergencia y de la consolidaciĂłn progresiva de las sociedades democrĂĄticas. El papel principal de la filosofĂa es afirmar el caÂrĂĄcter irreductible del Acontecer del Ser en sĂ y la libertad polĂtica que preÂsupone su distanciaciĂłn.âDas Ende der Philosophie im Zeitalter der Demokratieâ Die heutige Zeit entspricht dem Ende der Philosophie, das heisst dem unwiderruflichen Verzicht auf die platonische Idee der Wahrheit als AusÂdruck einer ewigen Ordnung und als Ziel eines jeden âWesenâ. Das heuÂtige Zeitalter sieht auch die Emergenz und die progressive KonsoliÂdierung der demokratischen Gesellschaften. Die hauptsĂ€chliche Rolle der PhilosoÂphie besteht darin den unreduzierbaren Charakter des "Ereignisses" vom âSeinâ zu behaupten, sowie die Voraussetzung der politischen Freiheit als nötige Distan
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