By Michel Henry
Barbarism represents a<B>critique, from the viewpoint of Michel Henry's particular philosophy of existence, of<B>the expanding capability of technology and know-how to wreck the roots of<B>culture and the price of the person man or woman. 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 approach and<B>technology over all facets of contemporary existence. The e-book develops a compelling<B>critique of capitalism, expertise 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, comparable to Marx, Husserl, and Heidegger.<B> First released in French in 1987, Barbarism<B>aroused nice curiosity in addition to virulent feedback. this 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. certainly he argues for the importance<B>of returning to philosophy so one can examine the foundation reasons of<B>barbarism in our international. <B>
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Additional resources for Barbarism (Continuum Impacts)
If the knowledge contained in the movement of rubbing the hands and making it possible had an object, such as these hands and their potential movement, this movement would not happen at all. Knowledge would stand in front of it like it stands in front of something objective. It would be forever separated from it by the distance of objectivity, and it would be unable to ever rejoin it. To the extent that the movement of the hands is considered as something objective, and as long as it is considered this way, the possibility of acting on it and initiating it will seem enigmatic and magical for the one who considers it as an object.
Everything that is conditioned by the world can only ever be offered as an exterior-being. It can only be a section of exteriority, a surface, a region offered to a regard. This regard slides along forever without ever being able to penetrate the interior of what is concealed from it behind a new aspect, a new façade or a new screen. For this exterior being does not have an interior. Its law is becoming, the continual emergence of new sides and new planes. Knowledge pursues the succession of all these lures.
They are neither near nor far. If, after some kind of cataclysm such as an earthquake, a broken cable were to fall onto the stone wall and rest on one of the stones, it would not “touch” it. 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.