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Gnev i vreme - Peter Sloterdijk


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Godina izdanja: 2013
ISBN: 978-86-86525-54-3
Jezik: Srpski
Autor: Strani

Naslov: Gnev i vreme: psihopolitičko istraživanje
Autor: Peter Sloterdijk (Sloterdajk)

Originalni naslov: Peter Sloterdijk – Zorn und Zeit

Izdavač: Fedon, Beograd
Prevod: Božidar Zec
Jezik: b.c.h.s./srpski
Godina izdanja: 2013

Pismo: latinica
Žanr: filozofija

ISBN: 978-86-86525-54-3
POVEZ: broširano, sa zaštitnim omotom
Br. str.: 349
Fizički opis: 20 cm
Masa (u gr): 420

knjiga je potpuno nova - moja ocjena 5*

[kategorizacija stanja:

5*- potpuno nova knjiga, neotvorena (od 2000. nadalje)
5 - netaknuta, a može biti i starije izdanje
4 - vidljivi vanjski znaci korišćenja, ali knjiga u dobrom stanju
3 - oštećena izvana (korica), unutra bez oštećenja
2 - oštećena izvana, oštećena iznutra - podvlačena grafitnom olovkom ili pohabane stranice
1 - knjiga oštećena izvana i iznutra, podvlačena hemijskom, flomasterima ili bojama, ali čitljiva

- za svaku karakteristiku/oštećenje koje nije obuhvaćeno prethodnim pišem dodatnu napomenu ili ukazujem na fotografiju]

DODATNO UZ KNJIGU:

Nemački filozof Peter Sloterdijk ume da napiše knjigu od 700 stranica, a da čitalac tu planinu od papira i slova savladava bodro i s radošću, da bi mu, pri kraju, čak bilo pomalo krivo što će se to neuporedivo čitalačko-filozofsko iskustvo (ipak) završiti. Piše Sloterdijk i knjige koje su kudikamo manjeg obima, ali je učinak sličan kao i pri savladavanju džinovskih njegovih dela: kada ih se jednom dokopamo više ih ne ispuštamo (dok nam ih neko ne istrgne iz ruku). Gnev i vreme jedna je od tih, uslovno rečeno, manjih Sloterdijkovih knjiga.

S jedne strane, to je knjiga o politici, to jest, kako glasi podnaslov, „psihopolitičko istraživanje“. Ali kod ovog originalnog nemačkog filozofa ni psihologija ni politika nisu ono što očekujemo da budu, već su to, više, jezički sklopovi koji se neprestano preobražavaju. Jedna od prvih evropskh reči je, započinje Sloterdijk svoj vrtoglavi tekst – gnev. Podseća nas, naime, da se Ilijada otvara upravo pozivom da se opeva gnev Ahileja, Pelejevog sina. Taj gnev, međutim, nosi u sebi koliko psihološki, toliko i politički naboj, jer, najpre, Ahil nije bilo koji čovek, a potom, koliko god gnev bio svojstven pojedincu, u ovom slučaju on proizvodi ozbiljne političke posledice. Kako se, dakle, pita Sloterdijk, nositi s gnevom? Danas se obraćamo terapeutu, a u stara vremena obraćali smo se bogovima.Tada je bilo junaka koji su gnev umeli da okrenu u vrlinu, pa je gnev postajao politička veličina, dok danas junaka nema, a gnev se nastoji razrešiti na psihološkoj ravni. Neprestano povlačeći paralalele između starog i savremenog sveta, Sloterdijk nužno uvodi vreme koje se pojavljuje kao veličina koja kroz tri svoja oblika – prošlost (genealogije), sadašnjost (delovanje) i budućnost (mogućnosti) – obikuje naše perspektive. Ili, Sloterdijkovim rečima: „Kada trošenje gneva poprimi razvijenije forme, semenje gneva svesno se razsejava, a plodovi gneva brižljivo ubiru. Kulturom mržnje gnev dobija formu projekta. Kad god sazru osvetničke namere, mračne energije postaju stabilne [...], a život subjekta besa jeste penušanje u putiru situacije“. Delovanje u besu je, utoliko, verzija proticanja vremena koje se na naročit način zgušnjava. Gnev nas vraća na animalno poimanje vremena koje ima kvalitet stalno protičuće sadašnjosti.


*

O autoru (ekscerpt sa vikipedije.en):

Peter Sloterdijk (/ˈsloʊtərdaɪk/; German: [ˈsloːtɐˌdaɪk]; born 26 June 1947) is a German philosopher and cultural theorist. He is a professor of philosophy and media theory at the University of Art and Design Karlsruhe. He co-hosted the German television show Im Glashaus: Das Philosophische Quartett from 2002 until 2012.

Biography

Sloterdijk`s father was Dutch, his mother German. He studied philosophy, German studies and history at the University of Munich and the University of Hamburg from 1968 to 1974. In 1975 he received his PhD from the University of Hamburg. In the 1980s he worked as a freelance writer, and published his Kritik der zynischen Vernunft in 1983. He has since published a number of philosophical works acclaimed in Germany. In 2001 he was named chancellor of the University of Art and Design Karlsruhe, part of the Center for Art and Media Karlsruhe. His best-known Karlsruhe student and former assistant is Marc Jongen, a member of the Bundestag. In 2002, Sloterdijk began to co-host Im Glashaus: Das Philosophische Quartett (`In the Glass House` The Philosophical Quartet`), a show on the German ZDF television channel devoted to discussing key contemporary issues in-depth.

Philosophical stance
Sloterdijk rejects the existence of dualisms—body and soul, subject and object, culture and nature, etc.—since their interactions, `spaces of coexistence`, and common technological advancement create hybrid realities. Sloterdijk`s ideas are sometimes referred to as posthumanism, and seek to integrate different components that have been, in his opinion, erroneously considered detached from each other. Consequently, he proposes the creation of an `ontological constitution` that would incorporate all beings—humans, animals, plants, and machines.

Philosophical style
In the style of Nietzsche, Sloterdijk remains convinced that contemporary philosophers have to think dangerously and let themselves be `kidnapped` by contemporary `hyper-complexities`: they must forsake our present humanist and nationalist world for a wider horizon at once ecological and global. Sloterdijk`s philosophical style strikes a balance between the firm academicism of a scholarly professor and a certain sense of anti-academicism (witness his ongoing interest in the ideas of Osho, of whom he became a disciple in the late seventies). Taking a sociological stance, Andreas Dorschel sees Sloterdijk`s timely innovation at the beginning of the 21st century in having introduced the principles of celebrity into philosophy. Sloterdijk himself, viewing exaggeration to be required in order to catch attention, describes the way he presents his ideas as `hyperbolic` (hyperbolisch).

Works
Critique of Cynical Reason
The Kritik der zynischen Vernunft, published by Suhrkamp in 1983 (and in English as Critique of Cynical Reason, 1988), became the best-selling work on philosophy in the German language since the Second World War and launched Sloterdijk`s career as an author.

Spheres
The trilogy Spheres is the philosopher`s magnum opus. The first volume was published in 1998, the second in 1999, and the last in 2004.

The trilogy is intended for an educated audience; this becomes clear in its introduction, where Sloterdijk treats Plato`s academy which allegedly denied access to anyone who was not a mathematician, or a very precise scientist. However, to make clear that his book was written out of love for humanity and to find common ground, he cites the other rule of Plato`s academy: anyone had to stay out who was not willing to enter into love affairs with other students. To underline this he notes that `whoever turns away from Eros deprives himself of the vital form.` Spheres was conceived because of Sloterdijk`s love for philosophy, which he regards highly: `If philosophy is regarded as something exclusive it`s only because people deny for themselves the best`. Further, the books were written to express his rich and detailed worldview succinctly, hoping it would enable others to enrich their own: `The boundaries of what I`m able to express (or: of what I`m able to transmit) are the boundaries of my world. ... If I were to keep anyone away from my trilogy it would only be those who are not willing to transmit (what they have learned or experienced) in order to subsequently lessen loneliness.`

Spheres deals with `spaces of coexistence`, spaces commonly overlooked or taken for granted which conceal information crucial to developing an understanding of humanity. The exploration of these spheres begins with the basic difference between mammals and other animals: the biological and utopian comfort of the mother`s womb, which humans try to recreate through science, ideology, and religion. From these microspheres (ontological relations such as fetus-placenta) to macrospheres (macro-uteri such as states), Sloterdijk analyzes spheres where humans try but fail to dwell and traces a connection between vital crises (e.g., emptiness and narcissistic detachment) and crises created when a sphere shatters.

Sloterdijk has said that the first paragraphs of Spheres are `the book hat Heidegger should have written`, a companion volume to Being and Time, namely, `Being and Space`. He was referring to his initial exploration of the idea of Dasein, which is then taken further as Sloterdijk distances himself from Heidegger`s positions.

Nietzsche Apostle
On 25 August 2000 in Weimar, Sloterdijk gave a speech on Nietzsche; the occasion was the centennial of the latter philosopher`s death. The speech was later printed as a short book and translated into English. Sloterdijk presented the idea that language is fundamentally narcissistic: individuals, states and religions use language to promote and validate themselves. Historically however, Christianity and norms in Western culture have prevented orators and authors from directly praising themselves, so that for example they would instead venerate God or praise the dead in eulogies, to demonstrate their own skill by proxy. In Sloterdijk`s account, Nietzsche broke with this norm by regularly praising himself in his own work.

For examples of classical Western `proxy-narcissism`, Sloterdijk cites Otfrid of Weissenburg, Thomas Jefferson and Leo Tolstoy, each of whom prepared edited versions of the four Gospels: the Evangelienbuch, the Jefferson Bible and the Gospel in Brief, respectively. For Sloterdijk, each work can be regarded as `a fifth gospel` in which the editor validates his own culture by editing tradition to conform to his own historical situation. With this background, Sloterdijk explains that Nietzsche also presented his work Thus Spake Zarathustra as a kind of fifth gospel. In Sloterdijk`s account, Nietzsche engages in narcissism to an embarrassing degree, particularly in Ecce Homo, promoting a form of individualism and presenting himself and his philosophy as a brand. However just as the Christian Gospels were appropriated by the above editors, so too was Nietzsche`s thought appropriated and misinterpreted by the Nazis. Sloterdijk concludes the work by comparing Nietzsche`s individualism with that of Ralph Waldo Emerson, as in Self-Reliance.

Globalization
Sloterdijk also argues that the current concept of globalization lacks historical perspective. In his view it is merely the third wave in a process of overcoming distances (the first wave being the metaphysical globalization of the Greek cosmology and the second the nautical globalization of the 15th century). The difference for Sloterdijk is that, while the second wave created cosmopolitanism, the third is creating a global provincialism. Sloterdijk`s sketch of a philosophical history of globalization can be found in Im Weltinnenraum des Kapitals (2005; translated as In the World Interior of Capital), subtitled `Die letzte Kugel` (`The final sphere`).

Rage and Time
Main article: Rage and Time
In his Zorn und Zeit (translated as Rage and Time), Sloterdijk characterizes the emotion of rage as a psychopolitical force throughout human history. The political aspects are especially pronounced in the Western tradition, beginning with the opening words of Homer`s Iliad, `Of the rage of Achilles, son of Peleus, sing, O Goddess...`. Sloterdijk acknowledges the contributions of psychoanalysis for our understanding of strong emotional attitudes: `In conformity with its basic erotodynamic approach, psychoanalysis brought much hatred to light, the other side of life.` (Rage and Time, p. 14) Importantly, for Sloterdijk, Judeo-Christian conceptions of God ultimately `piggyback` on the feelings of rage and resentment, creating `metaphysical revenge banks`. For Sloterdijk, `God thus becomes the location of a transcendent repository of suspended human rage-savings and frozen plans of revenge.` […]

Izvor: https://en.wikipedia.org/wiki/Peter_Sloterdijk

*

Filozofija / savremena filozofija / nemačka filozofija / Peter Sloterdajk / Kritika ciničkog uma / Sfere / dijalektika / kritička filozofija / filozofija / Ahil / Grci / grčka filozofija / istorija filozofije / Homer / Ilijada / Niče / politička antropologija / istorija / politika / psihološka antropologija / gnev / psihopolitika / psihopolitički aspekt

***
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Predmet: 61020997
Naslov: Gnev i vreme: psihopolitičko istraživanje
Autor: Peter Sloterdijk (Sloterdajk)

Originalni naslov: Peter Sloterdijk – Zorn und Zeit

Izdavač: Fedon, Beograd
Prevod: Božidar Zec
Jezik: b.c.h.s./srpski
Godina izdanja: 2013

Pismo: latinica
Žanr: filozofija

ISBN: 978-86-86525-54-3
POVEZ: broširano, sa zaštitnim omotom
Br. str.: 349
Fizički opis: 20 cm
Masa (u gr): 420

knjiga je potpuno nova - moja ocjena 5*

[kategorizacija stanja:

5*- potpuno nova knjiga, neotvorena (od 2000. nadalje)
5 - netaknuta, a može biti i starije izdanje
4 - vidljivi vanjski znaci korišćenja, ali knjiga u dobrom stanju
3 - oštećena izvana (korica), unutra bez oštećenja
2 - oštećena izvana, oštećena iznutra - podvlačena grafitnom olovkom ili pohabane stranice
1 - knjiga oštećena izvana i iznutra, podvlačena hemijskom, flomasterima ili bojama, ali čitljiva

- za svaku karakteristiku/oštećenje koje nije obuhvaćeno prethodnim pišem dodatnu napomenu ili ukazujem na fotografiju]

DODATNO UZ KNJIGU:

Nemački filozof Peter Sloterdijk ume da napiše knjigu od 700 stranica, a da čitalac tu planinu od papira i slova savladava bodro i s radošću, da bi mu, pri kraju, čak bilo pomalo krivo što će se to neuporedivo čitalačko-filozofsko iskustvo (ipak) završiti. Piše Sloterdijk i knjige koje su kudikamo manjeg obima, ali je učinak sličan kao i pri savladavanju džinovskih njegovih dela: kada ih se jednom dokopamo više ih ne ispuštamo (dok nam ih neko ne istrgne iz ruku). Gnev i vreme jedna je od tih, uslovno rečeno, manjih Sloterdijkovih knjiga.

S jedne strane, to je knjiga o politici, to jest, kako glasi podnaslov, „psihopolitičko istraživanje“. Ali kod ovog originalnog nemačkog filozofa ni psihologija ni politika nisu ono što očekujemo da budu, već su to, više, jezički sklopovi koji se neprestano preobražavaju. Jedna od prvih evropskh reči je, započinje Sloterdijk svoj vrtoglavi tekst – gnev. Podseća nas, naime, da se Ilijada otvara upravo pozivom da se opeva gnev Ahileja, Pelejevog sina. Taj gnev, međutim, nosi u sebi koliko psihološki, toliko i politički naboj, jer, najpre, Ahil nije bilo koji čovek, a potom, koliko god gnev bio svojstven pojedincu, u ovom slučaju on proizvodi ozbiljne političke posledice. Kako se, dakle, pita Sloterdijk, nositi s gnevom? Danas se obraćamo terapeutu, a u stara vremena obraćali smo se bogovima.Tada je bilo junaka koji su gnev umeli da okrenu u vrlinu, pa je gnev postajao politička veličina, dok danas junaka nema, a gnev se nastoji razrešiti na psihološkoj ravni. Neprestano povlačeći paralalele između starog i savremenog sveta, Sloterdijk nužno uvodi vreme koje se pojavljuje kao veličina koja kroz tri svoja oblika – prošlost (genealogije), sadašnjost (delovanje) i budućnost (mogućnosti) – obikuje naše perspektive. Ili, Sloterdijkovim rečima: „Kada trošenje gneva poprimi razvijenije forme, semenje gneva svesno se razsejava, a plodovi gneva brižljivo ubiru. Kulturom mržnje gnev dobija formu projekta. Kad god sazru osvetničke namere, mračne energije postaju stabilne [...], a život subjekta besa jeste penušanje u putiru situacije“. Delovanje u besu je, utoliko, verzija proticanja vremena koje se na naročit način zgušnjava. Gnev nas vraća na animalno poimanje vremena koje ima kvalitet stalno protičuće sadašnjosti.


*

O autoru (ekscerpt sa vikipedije.en):

Peter Sloterdijk (/ˈsloʊtərdaɪk/; German: [ˈsloːtɐˌdaɪk]; born 26 June 1947) is a German philosopher and cultural theorist. He is a professor of philosophy and media theory at the University of Art and Design Karlsruhe. He co-hosted the German television show Im Glashaus: Das Philosophische Quartett from 2002 until 2012.

Biography

Sloterdijk`s father was Dutch, his mother German. He studied philosophy, German studies and history at the University of Munich and the University of Hamburg from 1968 to 1974. In 1975 he received his PhD from the University of Hamburg. In the 1980s he worked as a freelance writer, and published his Kritik der zynischen Vernunft in 1983. He has since published a number of philosophical works acclaimed in Germany. In 2001 he was named chancellor of the University of Art and Design Karlsruhe, part of the Center for Art and Media Karlsruhe. His best-known Karlsruhe student and former assistant is Marc Jongen, a member of the Bundestag. In 2002, Sloterdijk began to co-host Im Glashaus: Das Philosophische Quartett (`In the Glass House` The Philosophical Quartet`), a show on the German ZDF television channel devoted to discussing key contemporary issues in-depth.

Philosophical stance
Sloterdijk rejects the existence of dualisms—body and soul, subject and object, culture and nature, etc.—since their interactions, `spaces of coexistence`, and common technological advancement create hybrid realities. Sloterdijk`s ideas are sometimes referred to as posthumanism, and seek to integrate different components that have been, in his opinion, erroneously considered detached from each other. Consequently, he proposes the creation of an `ontological constitution` that would incorporate all beings—humans, animals, plants, and machines.

Philosophical style
In the style of Nietzsche, Sloterdijk remains convinced that contemporary philosophers have to think dangerously and let themselves be `kidnapped` by contemporary `hyper-complexities`: they must forsake our present humanist and nationalist world for a wider horizon at once ecological and global. Sloterdijk`s philosophical style strikes a balance between the firm academicism of a scholarly professor and a certain sense of anti-academicism (witness his ongoing interest in the ideas of Osho, of whom he became a disciple in the late seventies). Taking a sociological stance, Andreas Dorschel sees Sloterdijk`s timely innovation at the beginning of the 21st century in having introduced the principles of celebrity into philosophy. Sloterdijk himself, viewing exaggeration to be required in order to catch attention, describes the way he presents his ideas as `hyperbolic` (hyperbolisch).

Works
Critique of Cynical Reason
The Kritik der zynischen Vernunft, published by Suhrkamp in 1983 (and in English as Critique of Cynical Reason, 1988), became the best-selling work on philosophy in the German language since the Second World War and launched Sloterdijk`s career as an author.

Spheres
The trilogy Spheres is the philosopher`s magnum opus. The first volume was published in 1998, the second in 1999, and the last in 2004.

The trilogy is intended for an educated audience; this becomes clear in its introduction, where Sloterdijk treats Plato`s academy which allegedly denied access to anyone who was not a mathematician, or a very precise scientist. However, to make clear that his book was written out of love for humanity and to find common ground, he cites the other rule of Plato`s academy: anyone had to stay out who was not willing to enter into love affairs with other students. To underline this he notes that `whoever turns away from Eros deprives himself of the vital form.` Spheres was conceived because of Sloterdijk`s love for philosophy, which he regards highly: `If philosophy is regarded as something exclusive it`s only because people deny for themselves the best`. Further, the books were written to express his rich and detailed worldview succinctly, hoping it would enable others to enrich their own: `The boundaries of what I`m able to express (or: of what I`m able to transmit) are the boundaries of my world. ... If I were to keep anyone away from my trilogy it would only be those who are not willing to transmit (what they have learned or experienced) in order to subsequently lessen loneliness.`

Spheres deals with `spaces of coexistence`, spaces commonly overlooked or taken for granted which conceal information crucial to developing an understanding of humanity. The exploration of these spheres begins with the basic difference between mammals and other animals: the biological and utopian comfort of the mother`s womb, which humans try to recreate through science, ideology, and religion. From these microspheres (ontological relations such as fetus-placenta) to macrospheres (macro-uteri such as states), Sloterdijk analyzes spheres where humans try but fail to dwell and traces a connection between vital crises (e.g., emptiness and narcissistic detachment) and crises created when a sphere shatters.

Sloterdijk has said that the first paragraphs of Spheres are `the book hat Heidegger should have written`, a companion volume to Being and Time, namely, `Being and Space`. He was referring to his initial exploration of the idea of Dasein, which is then taken further as Sloterdijk distances himself from Heidegger`s positions.

Nietzsche Apostle
On 25 August 2000 in Weimar, Sloterdijk gave a speech on Nietzsche; the occasion was the centennial of the latter philosopher`s death. The speech was later printed as a short book and translated into English. Sloterdijk presented the idea that language is fundamentally narcissistic: individuals, states and religions use language to promote and validate themselves. Historically however, Christianity and norms in Western culture have prevented orators and authors from directly praising themselves, so that for example they would instead venerate God or praise the dead in eulogies, to demonstrate their own skill by proxy. In Sloterdijk`s account, Nietzsche broke with this norm by regularly praising himself in his own work.

For examples of classical Western `proxy-narcissism`, Sloterdijk cites Otfrid of Weissenburg, Thomas Jefferson and Leo Tolstoy, each of whom prepared edited versions of the four Gospels: the Evangelienbuch, the Jefferson Bible and the Gospel in Brief, respectively. For Sloterdijk, each work can be regarded as `a fifth gospel` in which the editor validates his own culture by editing tradition to conform to his own historical situation. With this background, Sloterdijk explains that Nietzsche also presented his work Thus Spake Zarathustra as a kind of fifth gospel. In Sloterdijk`s account, Nietzsche engages in narcissism to an embarrassing degree, particularly in Ecce Homo, promoting a form of individualism and presenting himself and his philosophy as a brand. However just as the Christian Gospels were appropriated by the above editors, so too was Nietzsche`s thought appropriated and misinterpreted by the Nazis. Sloterdijk concludes the work by comparing Nietzsche`s individualism with that of Ralph Waldo Emerson, as in Self-Reliance.

Globalization
Sloterdijk also argues that the current concept of globalization lacks historical perspective. In his view it is merely the third wave in a process of overcoming distances (the first wave being the metaphysical globalization of the Greek cosmology and the second the nautical globalization of the 15th century). The difference for Sloterdijk is that, while the second wave created cosmopolitanism, the third is creating a global provincialism. Sloterdijk`s sketch of a philosophical history of globalization can be found in Im Weltinnenraum des Kapitals (2005; translated as In the World Interior of Capital), subtitled `Die letzte Kugel` (`The final sphere`).

Rage and Time
Main article: Rage and Time
In his Zorn und Zeit (translated as Rage and Time), Sloterdijk characterizes the emotion of rage as a psychopolitical force throughout human history. The political aspects are especially pronounced in the Western tradition, beginning with the opening words of Homer`s Iliad, `Of the rage of Achilles, son of Peleus, sing, O Goddess...`. Sloterdijk acknowledges the contributions of psychoanalysis for our understanding of strong emotional attitudes: `In conformity with its basic erotodynamic approach, psychoanalysis brought much hatred to light, the other side of life.` (Rage and Time, p. 14) Importantly, for Sloterdijk, Judeo-Christian conceptions of God ultimately `piggyback` on the feelings of rage and resentment, creating `metaphysical revenge banks`. For Sloterdijk, `God thus becomes the location of a transcendent repository of suspended human rage-savings and frozen plans of revenge.` […]

Izvor: https://en.wikipedia.org/wiki/Peter_Sloterdijk

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Filozofija / savremena filozofija / nemačka filozofija / Peter Sloterdajk / Kritika ciničkog uma / Sfere / dijalektika / kritička filozofija / filozofija / Ahil / Grci / grčka filozofija / istorija filozofije / Homer / Ilijada / Niče / politička antropologija / istorija / politika / psihološka antropologija / gnev / psihopolitika / psihopolitički aspekt

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UNOS: 200421
Šifra:
61020997 Gnev i vreme - Peter Sloterdijk

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