Ontology After Ontotheology
出版时间
2014-04-24
ISBN
9780820704722
评分
★★★★★
书籍介绍
这本书最耐人寻味的地方，不在于它梳理了南希、阿甘本、巴丢、梅洛-庞蒂之后梅拉斯勒等当代法国思想家如何'重返本体论'，而在于作者始终抱持一种近乎苛刻的质疑姿态：这些号称'克服本体神论'的尝试，真的越过了它们所批判的对象吗？读者在短评里反复提到的'临门一脚''过程比结果有意思'，正指向这种张力——作者把'发生性'与'偶然性'推向极致，却在结论处显得疲软，只解决了'绝对偶然性'一个命题。它不适合寻求体系安顿的读者，却适合那些享受被作者'快准狠'的问题意识挑逗、并愿意亲自追问'无原则本身是否也是一种原则'的人。
AI导读
核心看点
- 梳理当代欧陆哲学如何回应海德格尔的本体神论批判
- 整合南希、巴迪欧与阿甘本等思想家对绝对性的探索
- 探讨在摒弃神学预设后，如何重新确立本体论基础
读者共识
- 问题意识敏锐，成功串联多条哲学线索，视野宏大
- 对阿甘本等思想家的解读存在争议，部分观点被指简化
- 过程精彩但结论略显疲软，理论推进的终点尚存疑问
精彩摘录
- "the human comportment to the event presupposes the event’s having taken place since the event makes the making-possible of understanding’s projection possible."
- "Yet, despite its heterogeneity to understanding, birth never threat ens the execution of understanding in any way. Rather, birth forms an inexhaustible and excessive source of meaning for understanding and confronts the advenant accordingly with an endless task of interpretation that transcends its "
- "Whether it concerns the comportment of fidelity or of understanding, the event is always already the presupposition for this human comportment to it. The ethos and praxis belonging to the event can only be enacted because the event has always already taken place. Of course, this particular focus all"
- "Nevertheless, a simple difference exists between the changes that take place and the category of the event due to which they can take place. At this point, Nancy’s terminology is quite apt for describing Badiou’s and Romano’s accounts of the comportment to the event: the human being is abandoned to "
- "Yet, if the concept of the event is introduced in order to think the suspension of the principle of presupposition, how can the event’s having taken place be presupposed? Here we see why the problems of presupposition and contingency are intrinsically connected in relation to the event: the presuppo"
- "Moreover, since the turning to the event is a turning to the event’s giving and destining of being, this turning is a turning toward the primordial giving that Meillassoux discovers at the heart of correlationism……it follows that the abandonment of being is also an abandonment of the event. The even"
- "The reason, Agamben clarifies, is because in the history of being, “Being [is] in the ban of the being.” The guiding question presupposes that to think being is to think the being of beings. Yet, at the end of its history, metaphysics is led to the idea that there are beings and nothing else. This s"
- "Agamben argues that the metaphysical heritage does not simply consist of depicting the sovereign in terms of actuality alone but, rather, as a sovereign relation between actuality and potentiality. To put it in terms of the concept of creation, which Agamben uses in “Bartleby, or On Contingency,” th"
用户评论
实在太牛逼了，读完大脑升级了 对于时代问题的解释就如同作者拥有刽子手或者外科医生的敏锐嗅觉 并且下手实在快准狠…
作者把后海哥哲学刻画为克服本体神论的努力，并将这些努力分为两个学派（解释-现象学和SR）三个轴心(一与多；事件/偶然性；特殊气质)。1-3章讨论了南希、阿甘本和巴丢在本体论上对koinon with hen的突破（koinon without hen（threshold）；potential；being-a-multiple）并将他们刻画为跟随或等待事件的哲学，描绘了他们克服一的努力；4-6章描绘了他们对偶然性，ab-ground的探索，巴丢：梅亚苏：：海哥：罗马诺（作为开端的绝对偶然事件：潜在的绝对偶然性）
作者在两部分都把阿甘本置于了他讨论的顶点，他认为那种无肯定（现实化）的潜能才是新本体论的应有之意。而在实践上，这却是一个逐阶弱化的进程
nancy不太行
事件哲学一支逐渐转向了对事件本身的崇拜，而这无疑折损了事件本身的“发生性”和随机性 作者想把发生性推进到极致，但我难以想象这种理论最终形态的Ethos在哪里……作者在后面反复引用了阿甘本的潜能理论和海桑中后期的克制，似乎昭示了极端的随机性哲学最终陷入到一种静默的姿态中
唉感觉之前一些猜想全被串起来了，问题意识也太厉害了吧
按这思路来写theology after ontotheology也很好
求书
收藏