The paper establishes a correlation between nihilism and history from the premise of the end of metaphysics in the age of the technosphere. In presenting the genealogy of the postmodern turn in ...contemporary philosophical thinking, the author critically deals with Vattimo’s thesis that Heidegger’s notion of overcoming metaphysics (Verwindung) is the key to understanding postmodernity. Despite its close proximity to Nietzsche and Heidegger, it is undeniable that the main notion must be derived from late Wittgenstein’s thinking, as Lyotard did in his analysis of the “postmodern condition”. It is a notion of “language games” that introduces into consideration the relationship between the pragmatics of knowledge, the performativity of language and the event horizon. In this way, it will be shown that postmodernity cannot be any “new” epoch but rather a re-actualization of the condition determined by the rule of technoscience, cybernetics and plural patterns of culture in post-industrial society. Based on his previous analyses of this problem, collected in the books The Postmodern Game of the World, Identity Politics, The Posthuman Condition, and Technosphere I–V, the author believes that only extensive analysis and interpretation of Lyotard’s premises allows one to reach the right philosophical path to the answer to the question of the essence of nihilism in the face of Being, and the technosphere as computation, planning, and construction of the inhuman. In contemporary times, what is left of postmodernity is neither “telling stories” about the stylistic tendencies of the modern and neomodern, the avant-garde and the neo-avant-garde, nor, more so, the conflict of the universality and particularity of society and culture. All that remains is the feature of the unwavering “fate” of this nihilism of the technosphere: from the postmodern condition to the posthuman condition, thought is confronted with the challenge of an event that goes beyond anything seen in the history of Western metaphysics. When the image precedes the language and the writing to speaking, we find ourselves in a closed circle of turns and reversals of metaphysics. It is time to step out of this “vicious circle” in which the living becomes non-living, the Being becomes the information, the system of objects replaces society, and the human-too-human with inhuman as such.
Autor u članku analizira Schmittov spis Nomos zemlje postavljajući pitanje na koji se način nakon epohe nacije-države i kraha europskoga imperijalizma, što je bila i ishodišna postavka Hanne Arendt u ...njezinim Izvorima totalitarizma, uspostavljaju uvjeti mogućnosti političkoga djelovanja, budući da to djelovanje više nema za svoj egzistencijalni prostor ideju ukorijenjenosti u naciju kao državu s mehanizmima zaštite suverenosti s pomoću zakonodavne, izvršne i sudske vlasti zapisane u ustavu. Moć nije pritom tek državno-društvena logika upravljanja fiksnim prostorom i ograničenim teritorijem nacije-države, kako je to bilo uobičajeno od 18. stoljeća u Europi do kraja I. svjetskoga rata. Sam je Schmitt u drugome razdoblju njegova filozofijsko-pravnoga mišljenja, formalno i sadržajno nakon kraja II. svjetskoga rata, političko i politiku sagledao kao univerzalnu geopolitiku “velikoga prostora” (Großraum). Egzistencijalno- decizionistički obrat pokazuje se odlučujućim razlogom zbog čega se Schmittov pojam političkoga ne može proglasiti opravdanjem bilo kakve diktature ili totalitarizma. Odluka počiva na praznom središtu slobode, a ne moći. Nomos zemlje u postnacionalnoj konstelaciji za Schmitta na taj način postaje pitanje poretka i uprostorenja u osvajanju i prisvajanju zemlje u stalnim ratovima i sukobima s Drugim, jer je čovjek sve drugo negoli po prirodi dobar. Kritika ove pozicije u marginalijama Hanne Arendt uz Schmittovu knjigu Nomos zemlje otvara mogućnost rasprave o granicama neoimperijalizma i nove pravno-političke konstitucije svijeta nakon II. svjetskoga rata. Autor smatra da je rezultat ove aporetične i paradoksalne situacije u 21. stoljeću upravo u tzv. postimperijalnoj suverenosti kao nastavku Schmittove postavke o izvanrednom stanju na globalno-planetarnoj razini. Političko otuda prethodi politici kao što novi nomos zemlje zahtijeva obrat u razumijevanju odnosa slobode i moći.
In the article, the author analyzes Carl Schmitt’s book The Nomos of the Earth by asking how, after the nation-state era and the collapse of European imperialism, which was also the starting point of Hannah Arendt’s Origins of Totalitarianism, the conditions for the possibility of political action are established, since this action no longer has for its existential space the idea of rootedness in the nation as a state with mechanisms for the protection of sovereignty with the help of legislative, executive and judicial power enshrined in the constitution. Power is not just a state-social logic of managing a fixed space and a limited nation-state territory, as was customary from the 18th century in Europe until the end of World War I. Schmitt in the second period of his philosophical and legal thought, formally and substantively after the end of World War II, saw the political and politics as the universal geopolitics of the “large space” (Großraum). The existential-decisionist turn proves to be the main reason why Schmitt’s notion of the political cannot be declared a justification for any dictatorship or totalitarianism. The decision rests on an empty centre of freedom, not a power. The Nomos of the Earth in the post-national constellation for Schmitt thus becomes a matter of order and spatializing in the conquest and appropriation of land in constant wars and conflicts with the Other, because man is anything but good by nature. A critique of this position in the marginals of Hannah Arendt alongside Schmitt’s book The Nomos of the Earth opens up the possibility of discussing the limits of neo-imperialism and the new legal-political constitution of the world after World War II. The author claims that the result of this aporetic and paradoxical situation in the 21st century lies precisely in the so-called post-imperial sovereignty as a continuation of Schmitt’s postulate of the state of exception on a global-planetary level. The political precedes politics as the new nomos of the Earth requires a turn in the notion of the relationship of freedom and power.
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Dostopno za:
DOBA, IZUM, KILJ, NUK, ODKLJ, PILJ, PNG, SAZU, UILJ, UKNU, UL, UM, UPUK
Autor u članku analizira Schmittov spis Nomos zemlje postavljajući pitanje na koji se način nakon epohe nacije-države i kraha europskoga imperijalizma, što je bila i ishodišna postavka Hanne Arendt u ...njezinim Izvorima totalitarizma, uspostavljaju uvjeti mogućnosti političkoga djelovanja, budući da to djelovanje više nema za svoj egzistencijalni prostor ideju ukorijenjenosti u naciju kao državu s mehanizmima zaštite suverenosti s pomoću zakonodavne, izvršne i sudske vlasti zapisane u ustavu. Moć nije pritom tek državno-društvena logika upravljanja fiksnim prostorom i ograničenim teritorijem nacije-države, kako je to bilo uobičajeno od 18. stoljeća u Europi do kraja I. svjetskoga rata. Sam je Schmitt u drugome razdoblju njegova filozofijsko-pravnoga mišljenja, formalno i sadržajno nakon kraja II. svjetskoga rata, političko i politiku sagledao kao univerzalnu geopolitiku velikoga prostora (Großraum). Egzistencijalno-decizionistički obrat pokazuje se odlučujućim razlogom zbog čega se Schmittov pojam političkoga ne može proglasiti opravdanjem bilo kakve diktature ili totalitarizma. Odluka počiva na praznom središtu slobode, a ne moći. Nomos zemlje u postnacionalnoj konstelaciji za Schmitta na taj način postaje pitanje poretka i uprostorenja u osvajanju i prisvajanju zemlje u stalnim ratovima i sukobima s Drugim, jer je čovjek sve drugo negoli po prirodi dobar. Kritika ove pozicije u marginalijama Hanne Arendt uz Schmittovu knjigu Nomos zemlje otvara mogućnost rasprave o granicama neoimperijalizma i nove pravno-političke konstitucije svijeta nakon II. svjetskoga rata. Autor smatra da je rezultat ove aporetične i paradoksalne situacije u 21. stoljeću upravo u tzv. postimperijalnoj suverenosti kao nastavku Schmittove postavke o izvanrednom stanju na globalno-planetarnoj razini. Političko otuda prethodi politici kao što novi nomos zemlje zahtijeva obrat u razumijevanju odnosa slobode i moći.
Celotno besedilo
Dostopno za:
DOBA, IZUM, KILJ, NUK, ODKLJ, PILJ, PNG, SAZU, UILJ, UKNU, UL, UM, UPUK
In the article, the author analyzes Carl Schmitt’s book The Nomos of the Earth by asking how, after the nation-state era and the collapse of European imperialism, which was also the starting point of ...Hannah Arendt’s Origins of Totalitarianism, the conditions for the possibility of political action are established, since this action no longer has for its existential space the idea of rootedness in the nation as a state with mechanisms for the protection of sovereignty with the help of legislative, executive and judicial power enshrined in the constitution. Power is not just a state-social logic of managing a fixed space and a limited nation-state territory, as was customary from the 18th century in Europe until the end of World War I. Schmitt in the second period of his philosophical and legal thought, formally and substantively after the end of World War II, saw the political and politics as the universal geopolitics of the “large space” (Großraum). The existential-decisionist turn proves to be the main reason why Schmitt’s notion of the political cannot be declared a justification for any dictatorship or totalitarianism. The decision rests on an empty centre of freedom, not a power. The Nomos of the Earth in the post-national constellation for Schmitt thus becomes a matter of order and spatializing in the conquest and appropriation of land in constant wars and conflicts with the Other, because man is anything but good by nature. A critique of this position in the marginals of Hannah Arendt alongside Schmitt’s book The Nomos of the Earth opens up the possibility of discussing the limits of neo-imperialism and the new legal-political constitution of the world after World War II. The author claims that the result of this aporetic and paradoxical situation in the 21st century lies precisely in the so-called post-imperial sovereignty as a continuation of Schmitt’s postulate of the state of exception on a global-planetary level. The political precedes politics as the new nomos of the Earth requires a turn in the notion of the relationship of freedom and power.
Celotno besedilo
Dostopno za:
DOBA, IZUM, KILJ, NUK, ODKLJ, PILJ, PNG, SAZU, UILJ, UKNU, UL, UM, UPUK
Autor u analizi slikarstva Francisa Bacona nastoji preispitati koliko je „kanonska” knjiga Gillesa Deleuzea još uvijek dostatna za mogućnost uvida u ono što ovo slikarstvo uistinu hoće – dospjeti do ...krajnjih granica rasvjetovljenja slike i afektivne logike tijela. Pritom se u suprotstavljenosti povijesno-umjetničkoga puta tumačenja i onoga filozofijskog pokazuje kako svaka isključivost ne pridonosi željenomu rezultatu. U kritičkome razmatranju ovoga prijepora, posredovanoga novijom literaturom o tome koliko je uopće održiva Deleuzeova postavka o Baconu kao o „antinarativnome” i „antireprezentacijskome” slikaru nasilja i histerije u suvremenome svijetu spektakla potrošačkoga kapitalizma, autor tvrdi da se pitanje slike u Bacona mora raščistiti na tlu razumijevanja onoga što u opreci „mesa” i „pijeska” proizlazi iz tzv. ranoga i kasnoga opusa ovoga paradigmatskog slikara korporalnoga obrata. To se ponajprije odnosi na ono kako analiza Figure i „logike senzacije” u Deleuzeovu tumačenju otvara pitanje koliko je Francis Bacon uopće slikarstvo zatvorio u vlastiti prostor „hipnotičkoga učinka” stvaranja nastojeći na zasadama Cézannea i Van Gogha obujmiti predmet slikanja vlastitim „dijagramom” koji umjesto skica preuzima funkciju intuitivnoga mišljenja u trenutku, neponovljivoga i jednokratnoga poput bljeska sunca u zrcalu.
In Deleuzeʼs studies on film, it is striking that the dismantled “essence” of metaphysics as an ontology (being – god – world – man) is synthetically linked with a new approach not only to the ...movement of the concept, speaking in Hegelʼs language but also to the thinking as an event. That is even more true for the understanding of that which lasts in time and thus has the character of the thought-image. As the author points out in this article, Deleuze establishes this by turning the brain into a screen, and the film from the sphere of the so-called reality becomes the virtual code of the world as an image. The difference between concept and image eliminates the difference between the image no longer preceding the term and the term no longer preceding the image. How crucial this turn will be to Deleuzeʼs notion of the cinema can be seen in the derivation of the concept of an event (événement). The image and term correspond to the singularity of the event. The problem with comprehending Deleuzeʼs “images-ontology” shows that film cannot be reduced to the autonomous production of a cinematic way of thinking unless we have previously clarified what movement is and how it is created. In this paradigmatic case, a cinema cannot be viewed simply as a “visual code” of contemporary art. Its “essence” is revealed in that it enables the image-movement and image-time to synthetically realize the possibilities of the technosphere as (1) computation, (2) planning and (3) construction. Eventually, the cinematic thinking advocated by Deleuze becomes a question of the possibility of film as a meta-film reaching a new level of philosophical consideration of what becomes and emerges with a new set of relations between Being and event.
U članku se tematizira odnos između sveučilišta kao ideje ozbiljenja znanstveno-tehničkih mogućnosti „napretka“ i „razvitka“ čovjeka na kraju metafizike i onog što proizlazi iz razumijevanja ...tehnosfere kao vladavine „umjetne inteligencije“ i „umjetnoga života“ analizom četiriju temeljnih pojmova kibernetike: informacije ‒ povratne sprege (feedback) ‒ kontrole ‒ komunikacije. Kritičkom analizom mjerodavnih pristupa tom problemu unutar poststrukturalističkog kruga mišljenja od Jeana-Franҫoisa Lyotarda do Jacquesa Derridae autor pokazuje da se očuvanje „biti“ onoga što nazivamo humanistikom kao mišljenjem ‒ kazivanjem „na“ egzistencijalnu otvorenost čovjeka može izvesti jedino obratom u samoj „biti“ života izvan redukcije na njegove biogenetske procese. Kada život u svojoj posljednjoj mogućnosti produhovljenja postaje autopoietički sustav koji u tehnologiziranju bitka gubi značajke jednokratnosti i neizvjesnosti, a umjesto toga biva singularnošću i proračunljivošću, znanje „o“ kibernetičkoj razlici čovjeka i svijeta iziskuje radikalnu transformaciju. Ali ne više znanosti i njihova povijesno-epohalnoga mjesta odvijanja svjetske povijesti kao što je to ideja sveučilišta od Humboldta do tzv. Bolonjske reforme. Posljednja transformacija s kojom zapadnjačka metafizika kao onto-teo-kozmo-antropologija gubi vlastitu „bit“ odnosi se na ozbiljenje mogućnosti onog što je Friedrich W. Nietzsche namijenio ideji čovjeka ‒ da bude most između „životinje“ i „nadčovjeka“. Članak ima za nakanu ekstenzivnom analizom autorova pojma tehnosfere, kako je to izvedeno u petoknjižju istoimena naziva (Tehnosfera I-V) pokušati promisliti konzekvencije nove paradigme tehnoznanstvene konstrukcije „umjetnoga života“ za budućnost ideje sveučilišta i moguće nove „misije“ humanistike u tom sklopu.
The article discusses the relationship between universities as the idea of realizing scientific and technical possibilities of “progress” and “development” of man at the end of metaphysics and that ...which arises from understanding the technosphere as the rule of “artificial intelligence” and “artificial life” through the analysis of four basic concepts of cybernetics: information-feedback-controls-communications. By critically analyzing relevant approaches to this problem within the poststructuralist circle of thought from Jean-Francois Lyotard to Jacques Derrida, the author shows that preserving the “essence” of what we call the humanities as a thought-saying “on” the existential openness of man can only be done by its reduction to biogenetic processes. When life, in its last possibility of spiritualization, becomes an autopoietic system that loses the features of uniqueness and uncertainty in the technologization of Being and instead becomes singularity and calculability, the knowledge of the “cybernetic difference between man and the world” requires a radical transformation. But not the transformation of science and its historical and epochal place of world history as is the idea of the university from Humboldt to the so-called Bologna reforms. The last transformation with which the Western metaphysics as an onto-theo-cosmo-anthropology loses its own “essence” concerns the realization of the possibility of what Friedrich Nietzsche intended for the idea of man - to be a bridge between an “animal” and “superman.” The article intends to reconsider the consequences of the new paradigm of technological structure of “artificial life” for the future of the idea of the university and possibly new “missions” of the humanities in that context.
The article deals with the analysis of the relationship between art, literature, and democracy, starting with the interpretation of Deleuzeʼs reading of D.H. Lawrence, Apocalypse. It is shown that in ...the contemporary world we are faced with a radical turn of knowledge, values and ways of thinking. Instead of the word prophecy, the act becomes a vision of transparency that has its most powerful means in the logic of mass media interaction. Hence the image that precedes the world has the potential for transforming the idea of the Book into a post-apocalyptic era of visualization of objects. With the help of Deleuzeʼs concepts such as multitude, difference and becoming, the article focuses on the criticism of the democratic emptiness of the world from which the secret has disappeared, and there has been only writing for survivors, the Book for Zombies. Is this a metaphysical testament at the time when writing has nothing more to do with the reference framework of modern art, when a change in the society could still set goals and tasks?
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