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EN
I focus on the monastery life in Europe and its predomination of vita contemplativa upon vita activa. It is not hard to distinguish within Christianity its Manichaean component whose characteristic feature is a grudge against matter, body and sexuality. This complexity of ideas brought about the contempt of vital elements of human existence, so that its animal past, still present in Zivilisationsprozess. An alternative anthropology inspired by an evolutionism should based on the presumption that only through the appreciation of an animal dimension of us—instead of monastic desire of becoming an angel—will it be possible to create new perspectives for renegotiation of the human– animal boundaries.
EN
In the text Agamben’s theoretical project serves as a negative point of reference for the messianic vitalism of Agata Bielik-Robson. The aim is to indicate a tension characteristic of the “dynamic anthropology”, which could be equal to a subtle dialectics of strength and fragility, necessity and potency treated as “moments” of human being. Viewed from this perspective, Agamben’s narration seems melancholic because of its tendency to celebrate pure potentiality with a resentment towards facticity. It conceals the gnostic angst of occupying any position. As a consequence nuda vita genuinly becomes vulnerable to the sovereign power and the domination of death. Messianic vitalism not only avoids such downsides, but also is able to use them to its advantage, since it is at the same time a foundation of a concrete civilisation project and – which is more expressed in my article – a lynchpin of a sublime art of living.
Anthropos?
|
2013
|
issue 20-21
225-234
EN
The article is dedicated to a pre-war oeuvre of Hannah Arendt, namely the book concerning the life of Berlin salonnière, Rahel Varnhagen (1771-1833). Her narration is equally biographical and autobiographical, because Arendt, during writing it in the thirties, has been intending to manage with her own origin and actual political situation, appropriating the position of emancipating Jewess from the Romantic era. A simultaneous development of Zionism and anti-Semitism witnessed the fall of a fragile German-Jewish 'synthesis' inaugurated at the end of eighteen century. Arendt's book constitutes an excellent cultural critique as well as a hermeneutic of modern subjectivity, thrown back at painful consciousness of randomness concomitant with each birth. Similar problem is posed by Odo Marquard in his conception of derivativeness (Herkömmlichkeit), but solutions propounded within it seem very dubious. German philosopher's skeptic bias makes him unable to overcome melancholic repetition and tyranny of time. In comparison to him, Arendt's reflection on natality guards a hope for a promising art of living.225
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