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Avant
|
2017
|
vol. 8
|
issue 2
EN
This paper has been inspired by Jacques Derrida’s statement revealing that his philosophical writings were mostly devoted to paper. “I have the impression,” he said, “(the impression!-what a word, already) that I have never had any other subject basically, paper, paper, paper” (Derrida 2005: 41). My paper addresses this thrice repeated noun as a name not so much of a material object on which we scribble, but as a space between the spirit and the letter, a space which turns out to be ineradicable even at the time of paper’s alleged eradication in the e-textual age, which may be called a fin de livre culture. This end of the book, I argue, is a highly provisional declaration of the beginning of a paperless era of digitized media, which are not quite capable of eradicating various traces and spectres of paper haunting their own theorizations. 
Avant
|
2017
|
vol. 8
|
issue 2
EN
This paper has been inspired by Jacques Derrida’s statement revealing that his philosophical writings were mostly devoted to paper. “I have the impression,” he said, “(the impression!-what a word, already) that I have never had any other subject basically, paper, paper, paper” (Derrida 2005: 41). My paper addresses this thrice repeated noun as a name not so much of a material object on which we scribble, but as a space between the spirit and the letter, a space which turns out to be ineradicable even at the time of paper’s alleged eradication in the e-textual age, which may be called a fin de livre culture. This end of the book, I argue, is a highly provisional declaration of the beginning of a paperless era of digitized media, which are not quite capable of eradicating various traces and spectres of paper haunting their own theorizations. 
EN
Who Does Not Work Does Not Return: On the Culture of Labour Abstract in English The essay offers a view of modem European culture from the perspective of broadly understood “returning” which constitutes an economic, ethical and aesthetic principle of the mythologisation of exteriority as the main, though not exclusive, area of the creative activity of the human subject.The “sub-ject” is discursively constructed as an “e-ject” born out of the bowels of its/his/her own contraries. In the latter part of the essay the author discusses Zygmunt Bauman's distinction between anthropophagic and anthropoemic cultures. Representatives of the anthropophagic culture devour their own species in opposition to the anthropoemic culture which is a culture of emission or “vomitting,” as Bauman has it.
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EN
Tadeusz Rachwał     Food and Labour. Eating Epistemology.  Summary Food exists, so to speak, epistemologically, its actual existence ending in the process of digesting which, in turn, transforms food, at least partly, into ourselves. All this boils down to a simple statement of the fact that we cannot live without food, without consuming the nourishing outside which, for some reason, we simultaneously exclude as irrelevant to the epistemological constitution of ourselves. Man, the subject and object of Alexander Pope's well known "knowing thyself', for example, is, again for some reason, posited away from, and above food and eating as an inconsumable, permanent entity that itself does eat, but only for sustenance whose task it is to sustain productivity, including the production of food. This production has become a culturally gendered activity. If, as Thorstein Velben claims, in the predatory order of things it was "the office of men to consume what the women produce," with the rise of the modern bourgeois subject it is the masculine which becomes responsible for pro­duction, while the mob and the aristocracy, gendered as feminine, acquire the qualities of passivity resulting in the inability to function by themselves, even to properly feed themselves.
PL
Tadeusz Rachwał     Food and Labour. Eating Epistemology.  Summary Food exists, so to speak, epistemologically, its actual existence ending in the process of digesting which, in turn, transforms food, at least partly, into ourselves. All this boils down to a simple statement of the fact that we cannot live without food, without consuming the nourishing outside which, for some reason, we simultaneously exclude as irrelevant to the epistemological constitution of ourselves. Man, the subject and object of Alexander Pope's well known "knowing thyself', for example, is, again for some reason, posited away from, and above food and eating as an inconsumable, permanent entity that itself does eat, but only for sustenance whose task it is to sustain productivity, including the production of food. This production has become a culturally gendered activity. If, as Thorstein Velben claims, in the predatory order of things it was "the office of men to consume what the women produce," with the rise of the modern bourgeois subject it is the masculine which becomes responsible for pro­duction, while the mob and the aristocracy, gendered as feminine, acquire the qualities of passivity resulting in the inability to function by themselves, even to properly feed themselves.
6
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Tekst/Czytelnik/Margines/Nawias

51%
PL
(wkleić tekst "nostalgie jubileuszowe" Tadeusz Rachwał, Wojciech Kalaga, Tadeusz Sławek, Emmanuel Prower
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51%
PL
Title in English, Abstract in English.
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