By Denis Guénoun
The thought of the common used to be born within the lands we now name Europe, but it really is exactly the common that's Europe's undoing. All eu politics is stuck in a pressure: to claim a ecu id is to be open to multiplicity, yet this very openness may well dissolve Europe as such. This ebook displays on Europe and its altering barriers over the span of twenty centuries. a piece of philosophy, it constantly attracts on concrete occasions. From historical Greece and Rome, to Christianity, to the Reformation, to the nationwide revolutions of the 20th century, what we this day name 'Europe' has been a succession of initiatives within the identify of ecclesia or neighborhood. Empire, Church, and ecu: all were built not like an Oriental 'other.' The stakes of Europe, then, are as a lot metaphysical as political. Redefining a sequence of key recommendations similar to international, position, transportation, and the typical, this publication sheds gentle on Europe as method via attractive 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 resources for About Europe: Philosophical Hypotheses (Cultural Memory in the Present)
Rome invented a citizenry that was not restricted to the city, since one could be a Roman from anywhere, from any shore of the Mediterranean. “Rome” was thus both within and outside of the city walls. But one difference hangs over this: the new city-state, the scattered body politic of citizens in all parts of the world, cannot form an assembly. 56 Only the city-as-town forms an assembly. Now, the republic is no longer the city: it extends to its colonies. What we could say is that the concept of republic consists precisely in the fiction that the city and the colonies are equal in the city-state.
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: “.
The imperial sway of the world is putting on shows of the world that it subjugates. The world must be imaged, imagined, presented as a spectacle, as soon as one is no longer dealing with this we involved in politics, and that the assembly—as coming-to-be-common—constitutes. Politics is always the affair or coming-here of a we. 71 By contrast the world is what presents itself—there—as a spectacle. The world is the system of images of the world, whereas politics is us. That is why theater suits the era (or eras) of the assembly.