Būtis ir pasaulis: tyliojo gyvenimo fragmenta

Mokslo publikacijos / Scientific publications
Document Type:
Knyga / Book
Lietuvių kalba / Lithuanian
Būtis ir pasaulis: tyliojo gyvenimo fragmenta
Alternative Title:
Being and world: fragments of the silent life
2-oji papild. ir patais. laida.
Publication Data:
Vilnius : Margi raštai, 2006.
555 p
Bibliografija išnašose ir dalykų rodyklė.
Leidėjų žodis — Pratarmė — I. Būties fenomenofilija: I pauzė — II. Dievas ir tiesa: II pauzė — III. Žmogus ir pasaulis: III pauzė — IV. Mes - filotopai — Post scriptum — Išvadinės sentencijos — Reziumė anglų kalba — Vardų rodyklė.Editor's Preface — Foreword — I. Phenomenophilia of being: I pause — II. God and thuth: II pause — III. A human being and the world: III pause — IV. We are philotops — Post scriptum — Instead of Conclusion — Summary — Index.
Arvydas Šliogeris; Lietuvos filosofija; Šiuolaikinė filosofija; Būtis; Dievas; Tiesa; Žmogus; Pasaulis.
Arvydas Šliogeris; Lithuanian philosophy; Contemporary philosophy; Being; Truth; Human being; World.
Summary / Abstract:

LTKnygoje autorius apmąsto, kaip būtis atsiveria žmogui - baigtinei ir daiktiškuoju horizontu apribotai būtybei. Žmogaus baigtinumas ir jo pririštumas prie daiktiškosios situacijos nagrinėjamas metafiziškai apmąstant tam tikros vietos (topos) meilę, kurią autorius vadina "vietove šiapus horizonto, arba meilės lauku". Tai kartu namų ir Tėvynės būriškos esmės apmąstymas. Todėl šiuos savo apmąstymus autorius pavadina "filotopija". Nors knyga sudaryta iš fragmentų, tačiau juos sieja vidinis minties vientisumas. [Iš leidinio]

ENThe basic issue raised in this book is the issue of an individual's sensual concreteness, which, strange as it may seem, failed to receive considerable attention in former and contemporary Western philosophy. The main thesis of the book is very simple: what has been called "being" since the times of Parmenides, cannot be identified with thinking or, to be more exact, with language, and moreover, is generally inaccessible by any means of thinking or language. It is obvious that this thesis underlying the architectonics of the book is contrary to the Parmenidean thesis that has conditioned Western philosophy (being and thinking is identical) and can be formulated as an antithesis of the Parmenidean and Hegelian idiosyncrasy. Being is absolutely Other with regard to any thinking and any linguistic matrixes. Or: the place of being is non-humanity, transcendent with regard to any humanity and its most radical emanations - thinking and language. Being can only be visible, but never thinkable. However, what we see is things, and besides, sensually evident and sensually individualised - in-formed - things. It means that the only place of being is this close, sensually individualised thing opening itself for the seeing experience of a concrete person and rooted in the directly visible field of sensual individuals, called in this book the "place on this side of the sensual horizon", or by the Greek word "cosmos". The author of this book is necessarily compelled to restore the metaphysical dignity of sensuality and the rights of sensuous things (first of all non-human), and return to the sensual givens the substantiality and absoluteness, which was denied and falsified by all Western metaphysics starting from Parmenides, and which is still denied and falsified by contemporary philosophers and technosophers.This book advances the paradigm of philotopy as an alternative to Western metaphysics, based on the fundamental evidence of the human condition, which has been forgotten both by Oriental wisdom and Occidental metaphysics: an individual is first of all a finite being, i.e. he is stuck in individualised sensual sensitivity, thus everything that he "has to do with" is sensual givens. To be given means to be given sensually - this is the second fundamental thesis of the book. It means that even what was called "ideality", "spirit", "thinking", "consciousness", "soul", "idea", "substance" and "God" in Western metaphysics, must necessarily manifest itself sensually and thingly, and as a matter of fact, is not given and accessible in any other way at all. The so-called "supra-sensuality" is a mere chimera and raving, whose origin can be explained very simply: it is a hypostatisation of linguistic phantoms, in other words - a myth that can manifest itself in most diverse linguistic clusters - religious, mystical, metaphysical, poetic or even technical-scientific. That is why in this book an attempt is made to conquer the religious, metaphysical, aesthetic and technical-scientific paradigm of an individual and an object, which is opposed to the paradigm of philotopy transferring the metaphysical centres of gravity from language to non-linguistic, speechless and nonhuman objects themselves.Human individual is regarded not as the centre of all entities, but as a metaphysical province, a periphery of non-humanity, a kind of microbe parasitising in the body of non-humanity and incessantly creating technology (linguistic machines), originally oriented to the humanization of non-humanity, which in fact means - to the destruction of nonhumanity (including non-humanity in a human individual himself), which has reached a monstrous scale in contemporary civilisation and has become the Damoclean sword that can put into life the dream of the Roman emperor Caligula - to cut off the head of all humanity at one stroke. The killing of non-humanity is above all human individual's suicide. The author of the book raises the issue of the original source of the "idealistic", "spiritualistic", mythical human blindness. An attempt is made to show that for unknown reasons the hatred for sensual non-humanity appears in this world along with Christianity, and the process of nihilistic destruction of sensual things begun by Christianity is continued and ominously intensified by modern technology that has expanded enormously, having betrayed the Greek ideal of science as theory (the divine view of things themselves) and having turned into blind, aggressive, suicidal, instrumental pseudo-pragmatism denying any rationality and common sense, and the worship of the idols of technological religion (successor to Christianity) - Capital, Socialism, Market, Capitalism, Producer, Consumer and, most importantly, Total Production. This book advocates philotopy in a humble attempt to counter the metaphysical model of the Total Machine that has been dominating the Western humanity, with the model of the Forest Man, to counter the Civilisation of Megalopolis with the Garden Culture that has survived till our days in Nordic countries, as well as - most importantly for the author - in his homeland, Lithuania. [From the publication]

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2020-12-09 19:01:31
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