By Denis Guénoun

ISBN-10: 0804785589

ISBN-13: 9780804785587

*retail quality*

The thought of the common was once born within the lands we now name Europe, but it truly is exactly the common that's Europe's undoing. All ecu politics is stuck in a pressure: to claim a eu identification is to be open to multiplicity, yet this very openness may perhaps dissolve Europe as such. This publication displays on Europe and its altering obstacles over the span of twenty centuries. a piece of philosophy, it continuously attracts on concrete occasions. From historical Greece and Rome, to Christianity, to the Reformation, to the nationwide revolutions of the 20th century, what we this day name 'Europe' has been a succession of tasks within the identify of ecclesia or group. Empire, Church, and european: all were built unlike an Oriental 'other.' The stakes of Europe, then, are as a lot metaphysical as political. Redefining a sequence of key innovations similar to international, position, transportation, and the typical, this publication sheds gentle on Europe as strategy by way of enticing with the main major philosophical debates at the topic, together with the paintings of Marx, Husserl, Heidegger, Patocka, and Nancy.

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There is no assembly of the world. If (provisionally, and foreshadowing a later development) we allow ourselves to guess at, suspect, or scent the radical position of coming-to-be-in-common in the assembly,64 if we agree to this (to let a useful consequence of this appear), if the assembly reveals itself in this way (as coming-to-be-in-common), and if the world, for its part, cannot be assembled, it follows that: There is no being (in) common of the world—only its (re)presentation. (h4) Europe Crossways 29 There is an empire of the world, a government, a sovereignty of the world, and even politics (without assembly) of the world; but there is no being-assembled.

28 One might thus construe the tricontinentality of the world as a threefold terrestrial border, starting from the passageway, the channel or pass (as in Pas-de-Calais, Strait of Dover). 29 But the usage of the term is even more determined. In nearly every case, we notice that the word is used in a context that evokes the passage from Asia to Europe, and not the other way around. 30 Now, the latter are characterized as returns, and this points to the precedence of the outward journey, while the other use seems secondary in relation to it.

The world is under the authority of the empire; it has constituted itself as world by excluding from its scope the possibility of assembling and thus of coming-to-be-common. The world, powerless to gather, can only be convened before a gaze—frontally, as spectacle. The world presents itself as spectacle of the world. The world is that of which there is an image: imago mundi. It is within this framework that we should think of the progressive constitution of painting, for example, as a factory of images: during post-Roman times, as frontal presentation of the world to the gaze, on a flat surface standing before us.

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About Europe: Philosophical Hypotheses (Cultural Memory in the Present) by Denis Guénoun

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