As it is well known, during nearly all of his life, Kierkegaard wrote against Hegel's conception of truth as a «conceptual geography» (A. Hannay), although with a deep knowledge of it. Understood in its kierkegaardian sense, subjectivity destroys this geography, as it is, in itself, a new way of revisiting those Hegelian concepts that shaped modern philosophy as a map of being. Intermingling truth and faith to the point of superposing those domains, Kierkegaard allows the individuals to grasp themselves from a different kind of complex point of view. It is no longer the domain of «world history», as an ontological landscape, but rather the complexity of a life captured in its essential insufficiency and nakedness that allows individuals to cope with the latency of being in everyday life. Writing is at the core of this shifting, as it is captured by a double movement inside Kierkegaardian writing: self-understanding through writing is, in itself, an understanding of writing. 'Grace' and 'writing' can be understood as a dual path inside the task of becoming oneself. This is contrasted with a certain kind of speculative, system-building, philosophy. As a writer, the thinker is like a perpetuum mobile and, as such, opposed to a certain immobility in self-expression of the professional philosopher of the nineteenth century. Subjectivity is separated from truth, not because it is impossible for it to attain truth, but rather because it gives itself a non-participating movement capable of both entering and leaving truth. This happens because kirkegaard's subjectivity is not derived from a conception of self understood as an appropriation. The 'instant' is at the core of such a conception, being the more active and the more passive of forms ontologically determined.
In this text, we propose to examine the ways in which Nancy’s thought of catastrophe, indebted to Heidegger’s questioning of ontology and its history, embarks on a reading of the contemporary world marked by the passage of the “with” (Mitdasein) from the existential plane to the plainly categorial one. Thus, the ontological constitution of the existing slides into pure juxtaposition, as this appears in his analysis of the “proliferation of ends” and their incessant transformation into means.We also dedicate our attention to the ruin, saturation and rupture of the “construction” model. It is in the infinitization of each and every action, through the unpredictable technical architecture in the base of its design, that the catastrophic penetrates the world with its constitutive multiplicity and the state of “suspension” that defines it. The life of waste in its dispersion is exemplary in this context: the catastrophe thus unfolds in lapses thrown into the environment and the psyche of the subjects, something that can be seen as the introjection of the temporality of struction.The anomie that today shelters the catastrophes that intertwine before our eyes, apparently “scandalous” in a paradigm of action, takes place in a «present that never fulfills itself as presence» (Nancy) and that finds itself in the impossibility of expressing the meaning of the world. The disorder of struction, which characterizes what some inappropriately call the Anthropocene, does not happen as a reversal or a destruction of an order, but rather as a disconnection of the imperative character of the order. From this question, a discussion opens on the meaning of the community that is on the verge of catastrophe.
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