Infinite Mobilization. Peter Sloterdijk

Читать онлайн книгу.

Infinite Mobilization - Peter  Sloterdijk


Скачать книгу
nowhere; there is nothing uplifting in what follows. This book and its title linger solely in problematic terrains – its appeal is exclusively aimed at the need to understand what drives the current course of the world in the direction it is going. Addressing the needs of intelligence in this way is still valid, even if we have to admit that the proposed exercises in comprehension seem like the gesticulations of a streetlamp lighter who wants to make himself useful in a city that has switched to neon lighting.

      “Eurotaoism” – to hint at a more serious answer – is also a title for the attempt to call attention to the peculiarity of the history-making continent in such an urgent way that a merely superficial critique of it can no longer become plausible. Even if we recognize Eastern wisdom as an impressive and singular greatness, Asian imports alone will not save the Western-mobilized world. The initiative of “Americotaoism” is just that – a response to the “crisis of the West” by importing holistic fast food from the Far East. Of course, this fast food sells itself as Nouvelle Cuisine; it relies on innovation as if it were an irresistible recipe, serves up planetary paradigm shifts like courses on a traditional menu, and earnestly promises that the raw fish course will be followed by a tender Aquarian chop-suey. But as one might fear, the scope of New Thinking amounts to nothing more than suggesting that we eat our ideas with chopsticks from now on – “you are what you eat.”

      Why, then, Eurotaoism? In this strange word we hear the remaining echoes of the history-making discontent that drove the great revolutions of modernity. We also hear it chime astonishment that nothing better came out of the European uprisings into the new than the all too current drift towards catastrophe. As a picaresque term, it has something of that “jaded bitterness” from which the guiding intellectual forces of earlier times wanted to distill the knowledge of revolution. But wearing a jester’s hat, the word now heralds an alternative critique of modernity – a critique of planetary mobilization as a false permanent revolution. Coupled with the subtitle – “Towards a Critique of Political Kinetics” – the term gradually becomes reasonable in a rather crazy way. This is also evident by the fact that it will no longer play a role in what is to follow. The word appears only once more – the reader will have to guess to what purpose.

      This kind of critique has so far only existed in the form of theology. Theologians have enjoyed the prerogative to critique the world as such in the name of an Other that is superior to the world, so that that which is one’s own was also subject to criticism. In this book, I attempt to repeat a critique of this kind in a non-theological way. This presupposes that the critical spirit can break away from the world to distance and transform what is one’s own, nearest and self-intended, too. Such a critique explodes the cynical-melancholy notion of a fallen world, one that nowadays sells itself everywhere as post-modern acceptance. It also eschews masochistic total contemplation, which leads to a metaphysical “drop-out-ism.” Neither escapist nor in agreement, the goal of alternative critique is to advance a critical theory of being-in-the-world. It would become plausible in the moment it successfully indicated a non-theological space for distance from the world – opened up a transcendence for the purpose of methodology, if you will. I am of the opinion that we are at the beginning stages of such a theory. Its center forms an analytics of coming-into-the-world2 where the position of philosophical anthropology that humans are “here” loses its validity – we may no longer carelessly assume that “existence” and “being-in-the-world” can be attributed to humans. The presumption that “human beings” are already “in the world” and “exist” becomes corrected by a Socratic maieutic method that deals with arriving on earth and generating worlds, as well as the risk of failure associated with both efforts. What was previously considered to be existential philosophy becomes transformed into a cosmology of the individual – each birth is a chance for a world to sprout up. Maieutic philosophy speaks of the exertion that actually emerging individuals must generate in order to be there. What is thus brought into discussion follows the movement of the life that comes into the world. In this way, the maieutic method once again speaks a serious language – a dramatic world language about the commonly inevitable.


Скачать книгу