By Michel Henry
Barbarism represents a<B>critique, from the viewpoint of Michel Henry's specific philosophy of existence, of<B>the expanding capability of technology and expertise to wreck the roots of<B>culture and the price of the person person. For Henry, barbarism<B>is the results of a devaluation of human lifestyles and tradition that may be<B>traced again to the unfold of quantification, the medical process and<B>technology over all elements of recent existence. The publication develops a compelling<B>critique of capitalism, know-how and schooling and offers a powerful<B>insight into the political implications of Henry's paintings. It additionally opens up a new<B>dialogue with different influential cultural critics, equivalent to Marx, Husserl, and Heidegger.<B> First released in French in 1987, Barbarism<B>aroused nice curiosity in addition to virulent feedback. this present day the book<B>reveals what for Henry is a merciless fact: the tragic feeling of powerlessness<B>experienced by way of the classy individual. specifically he argues for the importance<B>of returning to philosophy so one can examine the basis explanations of<B>barbarism in our global. <B>
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Additional info for Barbarism (Continuum Impacts)
Even the image of millions of light years would be a weak representation, or rather wholly inadequate, to convey an idea of the infinitely infinite distance that would forever separate them. The fortress and the electrical line can only be arranged one next to the other or one “below” the other within the unity of sensibility. As an auto-affection of the ek-stasis of exteriority, sensibility is essentially indi vidual, because auto-affection as such constitutes the essence of every possible ipseity.
To that extent, this seeing of an object is never merely a seeing. Because it constantly auto-affects and only sees through this auto-affection of itself, it is a sensibility. That is why the world is not a pure spectacle offered to an impersonal and empty gaze. It is a sensible world, not a world of consciousness but a lifeworld. That is to say that it is a world only given to life, which exists for life, in and through life. Every possible “world” is formed by the opening of an Outside, the originality Exteriorization of any exteriority whatsoever (for example, that of a number), but this production can only occur inasmuch as it affects itself, in and through the Affectivity of this production.
I understand well that in order to think I must exist. Likewise, I see that two plus three equals five, etc. What is evident is what consciousness sees in a clear and distinct seeing. It is the object of this seeing, in this case my existence that is implied by my thought. The cogito, presented and understood in this way, is a moment of theoretical knowledge, the first moment. It is also the model of all possible theoretical knowledge. Provided that it submits to this condition of clear and distinct seeing, it too will be certain and assured.