Il destino della tecnica (BUR Saggi) by Emanuele Severino

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By Emanuele Severino

Lo scopo distintivo della tradizione occidentale è quello di plasmare il mondo a sua immagine, e lo strumento principe according to ottenere questo risultato è l. a. tecnica. Le singole forze in conflitto fra loro all’interno di questa tradizione – il cristianesimo, l’umanesimo, l’illuminismo, il sapere filosofico, il capitalismo, los angeles democrazia, il comunismo, il pensiero scientifico – si sono servite e si servono della tecnica in line with a long way prevalere i propri scopi su quelli antagonisti. Ma l. a. loro è un’illusione. Trasformata da mezzo in wonderful, los angeles tecnica ha conquistato il dominio sul mondo contemporaneo. Emanuele Severino tira le fila di una riflessione che da sempre costituisce uno degli assi portanti del suo pensiero e che costituisce in keeping with i lettori un’indispensabile chiave d’interpretazione dei grandi temi di oggi: l. a. telematica, le comunicazioni di massa, l. a. globalizzazione, il capitalismo del terzo millennio. Temi che assumono un’inedita profondità e ci appaiono in line with quello che sono: l’espressione più piena del nichilismo dell’Occidente.

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Il destino della tecnica (BUR Saggi)

Lo scopo distintivo della tradizione occidentale è quello di plasmare il mondo a sua immagine, e lo strumento principe consistent with ottenere questo risultato è l. a. tecnica. Le singole forze in conflitto fra loro all’interno di questa tradizione – il cristianesimo, l’umanesimo, l’illuminismo, il sapere filosofico, il capitalismo, los angeles democrazia, il comunismo, il pensiero scientifico – si sono servite e si servono della tecnica in step with some distance prevalere i propri scopi su quelli antagonisti.

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In preparatory notes he writes: “Picture we use here. ”45 The picture is used to motivate the notion of making a comparison—between how it looks to me, and how it looks to you. For example, we imagine taking how-it-looks-to-you, and presenting that to me to see if it is just the same as how-it-looks-to-me. “It is as if we detached the colour-impression from the object, like a membrane. )”46 But how does this imaginary “presentation” work? —But now what is our criterion for the experience’s really having been transferred?

This is not a value judgement. It is not as though I did not know that what today represents itself as architecture is not architecture & not as though he did not approach what is called modern music with the greatest mistrust (without understanding its language), but the disappearance of the arts does not justify a disparaging judgement on a whole segment of humanity. . Even if it is clear to me then that the disappearance of a culture does not signify the disappearance of human value but simply of certain means of expressing this value, still the fact remains that I contemplate the current of European civilization without sympathy, without understanding its aims if any.

I understand something if I can discuss it intelligently, and use the information in practice. Even so, Wittgenstein is not content to think of understanding as some inner state from which intelligent discussion and informed practice flow. 1 Whether we understand Wittgenstein’s ideas is not a matter of how we feel about his work, but what use we can put it to. It is natural to wish to distinguish between understanding something and agreeing with it. 2 Their understanding of his work involves being able to work out what Wittgenstein might say about a certain situation, but the divergence arises from not accepting his account of that situation.

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