By Cristian Pralea
During this examine I construct a hermeneutical ontology of our on-line world. specifically I interpret the
conditions underlying lifestyles during this digital area that has been created through interacting
communication machines, or what we've come to grasp because the world-wide-web. My
argument is that there's a particular lifestyles linked to this phenomenon and my objective is to border and stick with an inquiry upon its being. finally, the “digital experience” is the result of recent Western cultural notion and accordingly one of many privileged areas for realizing Western tradition.
My procedure is hermeneutical even supposing I affiliate hermeneutics with ontology in a
manner just like that of Gianni Vattimo. Vattimo argues that any ontology on the finish of
metaphysics should be hermeneutical. hence we're facing an “ontology of decline,” an inquiry right into a declension of being, and therefore learned alongside strains of highbrow genealogies.
In this dissertation, I discover 4 significant topics. First, we've the belief of our on-line world as
a privileged flooring for investigating Modernity. moment, is the belief of hermeneutics as a koiné of our instances, therefore a suitable technique for this research. 3rd, I argue for the impossibility of keeping apart the electronic from the human, which means that there's a common electronic human event which we will be able to unearth by way of digging via our on-line world. The fourth subject matter, which seems to be in the direction of the top, is the belief of an intimate connection among our on-line world, Modernity, and a democratic frame of mind understood in an ontological instead of political manner.
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Extra info for A hermeneutical ontology of cyberspace
A passing over would do exactly that: pass over the Modern mode to something else and, therefore, keeping that something under the Modern mode. Only the passing through (Lyotard’s rewriting of Modernity, but we can safely add to this Vattimo’s late modern thinking as well) can be the critique of Modernity, its understanding, its delegitimizing, its derealization. The answer that we seek may also come (surprisingly) from a different perspective than the one we approached earlier, and that is the economic field.
In this Abendland we cannot renounce the modern concepts, but we have to rethink them in a “softer” version, “weakened,” dispossessed of all the “hard” metaphysical traits. The result is similar to Deleuze’s although different because of the particular approach: the rethought modern concepts bring about a thinking that is decentralized, divergent, a thinking that lacks (although never needs one) a solid Grund, a thinking that embraces Nietzsche’s conscious dreaming, the constitution of a soft subject, conscious of the fact it is a world builder, that it makes its own Grund.
But besides the etymological or metaphorical meanings of this word, maybe we must look at the actual mode of production from an economic point of view, too. The question that arises from this is the question of capitalism, as a name given to the modern economic situation. 58 The problem of capitalism seems to find the same difficulties as the more theoretical one – the modern-postmodern issue. The mode of production inside the capitalist system seems to have changed, so we have the same situation: modern thought challenged by that something that we still struggle to define.