/lit/ - Literature

>As I argue in Part 2, modernity functions according to a technological unconsciousness, which consists of a forget ting of one’s own limits, as described by Nietzsche in The Gay Science: ‘the poor bird that has felt free and now strikes against the walls of this cage! Woe, when homesickness for the land overcomes you, as if there had been more freedom there— and there is no more “land.” This predicament arises precisely from a lack of awareness of the instruments at hand, their limits and their dangers. Modernity ends with the rise of a technological consciousness, meaning both the conscious ness of the power of technology and the consciousness of the technological condition of the human. In order to tackle the questions raised by Nishitani and Mou Zongsan, it is necessary to articulate the question of time and history with that of technics, so as to open up a new terrain and to explore a thinking that bridges noumenal ontology and phenomenal ontology.

>But in demanding that a Chinese philosophy of technology adopt this post-Heideggerian (Stieglerian) viewpoint, aren’t we in danger of simply imposing a Western point of view once again? Not necessarily, since what is more fundamental today is to seek a new conception of world history and a cosmotechnical thinking that will give us a new way of being with technical objects and systems. Far from simply renouncing the analyses of Mou and Nishitani and replacing it with Stiegler’s, we therefore pose the following question: Rather than absorbing technics into either of their ontologies, is it possible to understand technics as amedium for the two ontologies? For Nishitani, the question was: Can absolute nothingness appropriate modernity and hence construct a new world history that is not limited by Western modernity? For Mou: Can Chinese thinking absorb modern science and technology through a reconfiguration of its own thinking that already lies within the possibilities of the latter? Nishitani’s answer leads to a proposal for a total war as a strategy to overcome modernity, something that was taken up as the slogan of the Kyoto school philosophers prior to the Second World War. This is what I term a metaphysical fascism, which arises from a misdiagnosis of the question of modernity, and is something we must avoid at all costs.

>One point that can be stated clearly here is that, in order to heal the rupture of the metaphysical system introduced by modern technology, we cannot rely on any speculative idealist thinking. Instead, it is necessary to take the materiality of technics (as ergon) into account. This is not a materialism in the classical sense, but one that pushes the possibility of matter to its limits.

so, those are some selections from part 1. part 2 is more about China, and we can get into that later on. going to check out Yuganon's scans also (ty again, Yuganon!). but likely more YH greentext soonish.

>>11935228
this

>>9923948
some ideas just kind of make sense. and this one does. there would just be too many options and possibilities for things to do with it, especially if it was on a subscription-based model that would allow you access to different areas & such. the mind boggles.

i mean it's basically just murder mystery dinner theatre cranked up to eleven, but still.

random ffxv pics because reasons. hot damn i do like this setting tho.

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