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  1. 7 Dialogue and Universalism

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  1. 7 Böhme G.

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  1. 1 2018

  2. 6 2014

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1

My Body—My Lived Body

100%
Böhme G.
Dialogue and Universalism
|
2014
|
issue 4
44-53
EN
In this essay about the philosophy of human corporeality Böhme asks about the sense of the I—body relation. He enters a polemic with Hegel, who wrote about the self- appropriation of the own body in acts of will, and points to passive acts of bodily sensing like experiencing pain or fear as that which builds an awareness of the own body’s “mineness.” Böhme calls this awareness affected self-givenness, linguistically articulated by the pronouns “mine” and “me,” which are genetically precedent to awareness and the pronoun “I”. Against this categorial background Böhme considers the argumentative role both these philosophical models of the I—body relation could play in contemporary debates on the diverse cultural forms in which the human body has been commercialised.
2

Being Human Well. A Proto-Ethic

100%
Böhme G.
Dialogue and Universalism
|
2014
|
issue 4
32-43
EN
Gernot Böhme discusses the nature of moral good in the light of what he calls proto-ethics, considering how to be human “well.” Here the predicate “good” takes on an adverbial and not an adjectival form, and Böhme refers to the Aristotelian distinction between praxis and poiesis to show that today's activistic civilisation with its emphasis on achievement as the effect of activity (poiesis) has deprived humans of their ability to focus on activity itself (praxis). Böhme rejects ideologies which profess the “enhance-ment” of humans by medical/pharmacological means, and instead postulates the recrea-tion of praxis skills by physical and spiritual training, especially in human relations with nature and the own body. Backing this postulate are numerous examples of how to be human “well.”
3

The Voice in Bodily Space

100%
Böhme G.
Dialogue and Universalism
|
2014
|
issue 4
54-61
EN
In the paper Gernot Böhme considers the spatial aspects of the perception of sound, especially the human voice, which he sees not as a verbal bearer of meaning but the expression of “the speaker’s atmospheric presence.” The voice lends the communication space emotional colour and the atmospheres it creates envelop the communication partners by way of resonance. The author sets the signatures concept propounded by the Renaissance philosopher Jacob Böhme against semiotic theories: understanding music is not interpretation but resonance. Gernot Böhme also focuses on contemporary experimental music, where musical instruments are not treated as tools for the production of musical sounds but bodies “provoked” (by hitting, scraping, etc.) to generate specific sounds in the acoustic space.
4

Light and Space. On the Phenomenology of Light

100%
Böhme G.
Dialogue and Universalism
|
2014
|
issue 4
62-73
EN
As its subtitle suggests, the essay is a phenomenological account of the diverse ways in which light can be experienced by the senses. Gernot Böhme divides these experienc-es into two types depending on whether they concern the relation between light and space (the categories “light-cleared space,” “lightspace,” “lights in space”) or between light and objects (“things in light,” “light upon things”). Böhme sees the synthesis of both these types of experiences in the illumination phenomenon, in which spatial/light effects and the way in which objects are illuminated combine to create a specific atmos-phere during the sensual, bodily experiencing of space. Böhme also discusses the appli-cations of light effects in contemporary architecture and art.
5

Self-Cultivation According to Immanuel Kant

100%
Böhme G.
Dialogue and Universalism
|
2018
|
issue 4
95-108
EN
The author reflects on the anthropological role of the “self-cultivation” category in the philosophical system of Immanuel Kant, for whom self-cultivation stood as the central idea of the Enlightenment. Kant believed that it was man alone who created himself to a rational being, that his rationality was not a granted good but something he had to mature to by way of multiple disciplinary (the reduction of animality in the humanum sphere), civilizing and moralizing (the latter patroned by the Kantian categorical imperative) measures. An interesting avenue in Gernot Böhme’s approach is his assumption that this conceptual perspective applied to all three Kantian Critiques, e.g., that Critique of Pure Reason propounds the disciplining of human cognition under the banner of subordinating the sphere of intuition (Anschauung) to the categories of intellect (Verstand). These categories are not inborn in the human mind, but are built by the willful disciplining of the perceptual elements of cognition anchored in the animal fundaments of the humanum. Towards the close of his essay Böhme attempts a critique of Kant’s philosophy, accusing it of reductionism and depreciating many anthropological powers.
6

Meditation as ahe Exploration of Forms of Consciousness

100%
Böhme G.
Dialogue and Universalism
|
2014
|
issue 4
21-31
EN
Gernot Böhme defines meditation as achieving specific states of consciousness by concentration and “switching off” the attention usually paid to diverse areas of everyday life. Böhme goes on to discuss what he considers to be the main meditation-generated forms of consciousness, like non-intentional consciousness, empty consciousness (a stand-by state in anticipation of contentual fulfillment), consciousness of presence (e.g. of one’s own bodily presence in the here-and-now), the awareness of nonduality (the fading of all contradictions, e.g. between the object and subject), and self-awareness, which extends beyond the normal sense of identity and reveals the hidden, unconscious dimensions of the deeper self (Yi in Oriental meditation). Böhme anchors these reflections in his philosophical critique of today’s reified consumerism and postulates the inclusion of this inquiry path in classical epistemological analysis.
7

What Kind of Society Do We Want to Live in?

100%
Böhme G.
Dialogue and Universalism
|
2014
|
issue 4
11-20
EN
The author asks about the conceptual tools which would enable a critique of contem-porary capitalism without falling back to Utopianism and its historically-discredited theses. With the help of paired categories like community–society, human dignity–self-awareness, need–desire, Gernot Böhme portrays the deficiencies of contemporary Western social reality, e.g. the steadily exhausting reserves of the highly-bureaucratised welfare state system, the rapidly mounting differences in income, or the negative moral and psychological effects of unemployment and the so-called precariat. Böhme presents his critique of “aesthetic capitalism,” which does not satisfy human needs in the Marxist sense but rather the aesthetically-refined consumer desires of today’s affluent societies, in reference to the views of contemporary critical theory authorities (A. Honneth's con-cept of three sources of recognition).
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