By Denis Guénoun
The thought of the common was once born within the lands we now name Europe, but it's exactly the common that's Europe's undoing. All eu politics is stuck in a pressure: to say a eu identification is to be open to multiplicity, yet this very openness may dissolve Europe as such. This ebook displays on Europe and its altering obstacles over the span of twenty centuries. a piece of philosophy, it always attracts on concrete occasions. From historic Greece and Rome, to Christianity, to the Reformation, to the nationwide revolutions of the 20 th century, what we this present day name 'Europe' has been a succession of initiatives within the identify of ecclesia or neighborhood. Empire, Church, and ecu: all were developed not like an Oriental 'other.' The stakes of Europe, then, are as a lot metaphysical as political. Redefining a sequence of key strategies reminiscent of international, position, transportation, and the typical, this ebook sheds gentle on Europe as method by means of enticing with the main major philosophical debates at the topic, together with the paintings of Marx, Husserl, Heidegger, Patocka, and Nancy.
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Additional info for About Europe: Philosophical Hypotheses (Cultural Memory in the Present)
H usserl goes on to suggest a determination for it, which we should reread. But it is precisely what the Greeks called philosophy that we must consider (as formation and history), and not Philosophy as an essence or something eternal, even if—and we shall soon tire of repeating this at every opportunity—what we are practicing under this name is a discourse that evidently has some kind of relationship with what happened in Greece. On the other hand, two other assertions should be challenged, namely, (5) that the Greeks, first of all, as agents and carriers of this event (or coming Europe Crossways 23 or birth) should be thought of as a nation: “.
72 4. The Holy Roman Empire We are now equipped with three figures (of the universal). Two are bound together: church and empire. The third, Europe, follows them. Unsurprisingly, they have a few attributes in common. An unavoidable question then arises: how did we move from the former to the latter? The Europe Crossways 33 question remains, even supposing that the church and the empire are contemporaneous and in accord (the name of this articulation being Rome). 73 My fifth hypothesis intends to answer this question: Europe configures itself facing Islam.
That of which there is an assembly is the polis. 68 This gathering is the space of an us: citizens, Athenians. There is no presentation of the world in this, but rather a cosmos, the arrangement of celestial spaces in or under which the assembly sits; and in front, no one—no world [aucun monde]. Just us—and the cosmos above and all around. The world is what happens when assembling has become impossible because of its extension and colonial expansion. This, and only this, should be (re)presented.
About Europe: Philosophical Hypotheses (Cultural Memory in the Present) by Denis Guénoun