How Do You Connect Floor Monitors To A Mixer

Günther In contrast, the antiquity of the human being. Vol.1: On the Soul in the Age of the second industrial revolution, Munich 7 / 1988 (1956)

(About Promethean shame, p.21-95;. The world as a die Phantom and Philosophical Reflections on radio and television, p.97-211;. Being without time to Beckett's play "En attendant Godot ', p. 213-231; about the bomb and the roots our apocalypse-blindness, p.233-308)

first Images, phantoms and information
second Wrong worlds (coram publico)
third Wrong worlds (Verbiederung)
4th Wrong worlds (production)
5th Wrong worlds (technology, A & B)
6th Wrong worlds (personal responsibility)
7th Man and Nature
8th homo, excentricus'
9th Sketches of an aesthetic education

Last post was about humanity as the bomb shaped survival subject of the question. The eccentric positioning of individual generations to her predecessor and successor generations was been shown in principle as the eccentric positionality of the individual alike. That was perhaps a little premature. Anders even really think was that mankind was under the bomb no choice but to come to himself, "because to do otherwise would mean their certain end. He has not taken the trouble to the status of humanity in contrast to that of "religions and philosophies ... Empires and revolutions "meant to distinguish detail. (See vol.1 antiquatedness, S.308) In Plessner is in this context, the difference between 'community' and 'society' spoken and recorded, that the idea of humanity only in the context of a socially oriented community property, could be addressed. In short: the 'human' is on Plessner above all a matter of "spirit" and not the 'soul'.

What does this mean for humanity, the other is in the speech? This man initially seems to be a subject community because it is in their common yes to the matter of survival. If you look closely, it is probably still more of a community of souls, for other designs such thing as an aesthetic education program to expand the emotional capacity of the soul. After the reference to "a long series of historical expansion examples ..., especially from the history of magical and religious practices of mysticism "is different to 'us' in his view, more immediate expansion technique of" music "to speak our mind on such a" text size " to extend "can" we could not even give her. "(See antiquatedness vol.1, S.313) With the music, it hopes to Anders any event, can generate" feelings and moods, so that Promethean the gap between doing and feeling may be reduced by a corresponding sense of musical training could. ((See, vol.1 antiquatedness, S.313ff)

From the other side of the Promethean her gap would then be tried, the technology itself due to a human scale. "If it is our fate, in one (of ourselves to live produced) world that is beyond our imagination by their excess and our feelings and have thus fatally compromised, then we have to try to catch this excess (antiquatedness vol.1, p.274) -. Anders adds, "and indeed precisely to gather," then how an ejected rope, catches up, that is, they . back "(antiquatedness vol.1, p.274) - This is directed against the other obvious idea of a race between man and technology and calls for the return of the economic order to a human scale.

It is conceivable for other that man and technology from two sides, could by musical extension of the emotional capacity and by recycling the technique on a human scale, approach each other again and to find a new relation of correspondence. The maxim of such an aesthetic education program would then read: "Have only those may be things whose maxims and principles of your own actions (antiquatedness vol.1, S.298) -. Such a maxim could connect to the technical needs through advanced mental capacity, with a degree in human-oriented technology.

somehow remember the other's thoughts - with all due respect for Anders' philosophical and political engagement - but very much of Peter Sloterdijk's "human zoo". Anders goes so far - despite all its criticism of the art - from "self-transformation techniques" to speak. (See antiquatedness vol.1, p.275) Current can be coined in 1956 Hardly be realized because one inevitably to Sloterdijk's book "You must change your life" (2009) incident that occurs with an apparently revolutionary songs all conditions under which it is received but, unfortunately, very tame. For in reality must be maintained, because, according to Sloterdijk clearly changed everything has always been and we therefore need to continue the only way to continue to change everything as before.

is obviously different with Sloterdijk not put on a stage - but also his self-transformation techniques appear but given the radical nature of his analysis rather than cute. The real problem, as we and the I You are a soul to the global community, we a world community, that will come to humanity, the whole issue of the relationship between community and society is, in Anders' aesthetic program no longer. It goes to the actual issue that should be here in the center, the attitude 'of the people, so how he keeps,' as he has 'and how he positioned' over. In contrast it is ultimately returned a loss, and thus it is with me with him at the end otherwise than by Sloterdijk, in which I do not, however, how he would count at all to the people's friends.

In Sense of a people friendly I would in any case other the last, give the last ten posts final word: "And what sprouts there on the desolate barren ground of futility: the mere sound of humanity, only a tiny consolation, and also knows the consolation not know why it comforts and at what Godot, she comforts - it proves that heat is more important than meaning;. and that it is not the metaphysician who may have the last word, but only the friend of man "(cf. antiquatedness Bd .1, p.231)

How To Bridge Type R 12

Günther Anders, The antiquity of the human being. Vol.1: On the Soul in the Age of the second industrial revolution, Munich 7 / 1988 (1956)

(About Promethean shame, p.21-95, The World as Phantom of Philosophy and die. Views on radio and television, p.97-211, being without time. To Beckett's play "En attendant Godot", p.213-231, about the bomb and the roots of our apocalypse-blindness, p.233-308)

first Images, phantoms and information
second Wrong worlds (coram publico)
third Wrong worlds (Verbiederung)
4th Wrong worlds (production)
5th Wrong worlds (technology, A & B)
6th Wrong worlds (personal responsibility)
7th Man and Nature
8th homo, excentricus'
9th Sketches of an aesthetic education

"Homo excentricus'" is a word, 'excentricus I'm not a keyword in my Latin dictionary is found, that it is a retranslation from the from "ex" and centralis' compound, eccentric' is to Latin. With "homo excentricus" I want to express in any case that the eccentric positionality of the people I for one, think Wesens'-determination - and I actually have anything against the concept of essence. He is too metaphysical, that is, it makes the world fall apart in two parts: a physical and in an ideal, then the trick to putting them against each other and each other or subordinate. Now, however, includes just the concept of the Eccentric such dichotomy of being, ie the human being or even its 'nature'. A clear differentiation of 'world', 'being' and 'nature' would be at this point certainly desirable, but it is perhaps not possible. But above all I feel this on my current state is not able.

In any event, the suggested division of the people not in the sense meant that a moment another about-is subordinated or, rather, is meant his position (position) to the world: man is the world faced the same and is located in the middle of it, in the center. Plessner says that the man at the same center and the periphery. This positionality is derived from the specifically human relationship to his body so the body-body limit. In this respect, one can indeed speak of a 'nature' of man, for this positionality is immutable. This also applies to the technical access to the people, whether we are talking about cyborgs or Genexperimente. Even cloned copies would again grow to individuals simply because they had yet one body and thus a body-body limit. The extent that this is also cloned animals is, I will not decide here. My concern at this point especially to the people. But he has an eccentric positionality to the world that can be genetically manipulated not in principle. to

Without really have a clear idea of this eccentric positionality of people have found in Anders' analysis, a plethora of evidences. The concepts of shame as a disruption of identity reference of the people and the Promethean gap than in the technological civilization that opens "gap" between its assets, not keep up with technological developments, ultimately correspond to that described by Plessner "hiatus" between body and body, between having and being.

The Promethean gap, which I will here dwell there, especially between "making and presentation" and between "doing and feeling," from which all human action is a corrupting gap between "knowledge" results. involved (See antiquatedness vol.1, p.16) In making (making), action (action), imagination and feeling it is different according to different assets, from the technologically-oriented and growth-oriented market economy - say einachheitshalber: before capitalism - had been standing nearby in a human relationship.

This pre-capitalist close relationship corresponded but also any pre-stabilized harmony between these assets, so far as it is always a gap between mind and body, where between duty and inclination had (and we are in fact in the middle of the method described by Plessner border of body Do-and body-being), but this was, after all, a difference within which compensation was at least still possible: "Whether it is the antagonism between spirit and flesh" was, or between, duty and inclination '-! how awful the dispute might have been raging in us, every difference was nevertheless a still a human fact was, as she had just realized as a dispute ... since the fighters had not lost sight of each other, the duty not inclination, and the inclination not the obligation, was the contact and togetherness of the two guarantees just yet, the man was still there. "(antiquatedness vol.1, p. 272)

With the technical civilization, but now has the capability of making or producing increased to infinity, while the ability to survey activity relationships and synchronize feelings and ideas with the consequences of action, remained the same: "Every asset has therefore its power limit, beyond which it stops working, or can not register increases;. the reach of the assets are not in congruence "(antiquatedness vol.1, 267)

Anders finds this a beautiful picture of the assets to each other over a chasm call away, "... because you call so the gap-gap across, as if the remaining side of the divide assets people, and they: the imagination and the feeling is they who will listen, or to put us first to make ears' will. "(antiquatedness vol.1, p.275) - Here In other moves on the level of Plessnerschen eccentric positionality: man is himself compared.

is basically it for the various "assets", of which speaks differently here to the already known concepts of body, mind and spirit. And its relationship as an expression of personality I have in my posts so far described with the concept of "attitude". We have to say with a total disturbed, homeodynamics to do ': Every human attitude shatters in the face of the threat of the atomic bomb!

describes other end here, however, a fundamental problem of science, which increasingly occurs even as the technology and no longer under the original goal of the Enlightenment, namely aims for a unified system of knowledge. From this goal, the German universities with the so-called Bologna process have been finally adopted. Ulrich Beck had called in his book on the "risk society" (1986) a new orientation of science to the people. Man should again be the focus of research to ensure its survival. Such a single problem would have meant that the individual disciplines regain a systematic relationship, under which they perform their humanitarian contribution. But the opposite trend has prevailed.

any case leads us to the technological knowledge of the sciences in areas of a 'world', which must remain the human imagination and sense of wealth as a result of "scaling issues" fundamentally foreign. Scaling problems with size differences are meant to transform the respective objects into something qualitatively different. It starts with the purely quantitative overload of compassion in the face of suffering and death of thousands of people. With one or two of you can sympathize. With thousands of calls we are plain and simple. Thousands of people are just another 'object' as an individual, you 'looks at the us.

So what we are about the infinitely small and the infinitely large. What opportunities are opening up as the nanotechnology borders, not only in magic. For our imagination is magic! Not to mention the huge amounts of energy released by the destruction of the smallest element, the atom. The astronomical dimensions of space, in principle, exceed our imagination. Even Goethe was assumed that telescopes and microscopes represent a threat to the moral constitution of man because they kidnap him in a world beyond its perception.

A particularly striking image for this situation, Philip Pullman, in his book "The Subtle Knife" found. The magic meter is an instrument whose tip is invisible. This tip can be in the fabric of space and time to open a window and hatch in any parallel universe. In the concluding third volume of "The Amber Spyglass (Hamburg 2001), the risk is described that is associated with the use of this knife?
," Can you see the tip of this knife '
"No," admitted Will, because the blade tapers in such a fine point that was no longer visible to the naked eye.
, how can you know everything, what does it do? "'(P.201)

This is exactly the same problem, if we use nuclear power to generate electricity. We can not know can what we do because we do not see what we do. And there is this problem because we have a fundamental scaling problem, or how different it expresses a problem with the Promethean gradient.

The Promethean described by Anders slope now leads to another new, it has not seen before in the history gap that causes a new eccentric positioning of the people: the gap between the generations before and after the development of the atomic bomb and its use in partial Hiroshima and Nagasaki and the gap between generations that must live under the constant threat of atomic bomb, and those generations to whom they pass on this threat.

First the gap between us and our parents and grandparents: "The most important thing 'is, considered had, for us, sons, first titans' from our parents, the, last people become invalid, and their feelings are like us stranger ... "(antiquatedness vol.1, p.240) - This opens a new outer bodily gap position in which entire generations eccentric - the previous humanity! For the first time is a whole generation as such eccentrically positioned, which is equivalent to the fact that it has become the subject of action. The one must sometimes make it clear: there appears to be an act of individual subject, the existential structure is similar to how individuals, individual human being!

This eccentric positioning is supplemented by reference to the future of this generation: "The year 1967 is certainly for us, the future '. But regard the year 2500 as the future and the people of the year 2500 as our great-grandchildren, we are unable (antiquatedness vol.1, p.282). - We have another new, this time in the forward-looking gap between generations. However, as the concept of sustainability that mankind in ancient times had no problem to take into account the gap in their actions, resulting in the radical perspective of this future reference but very. (See Ulrich Grober, The discovery of sustainability. Cultural History of a concept, Munich 2010), it is possible to man just yet, the future of a hundred years and more involved in his actions. This ability, however, we lost in the current economic system completely, and we need to start again only slowly and painfully acquire. However

is what Anders concludes from this: "What religions and philosophies, what empires and revolutions have not accomplished: we really make a to mankind - it (the bomb - DR), it has been successful "(antiquatedness vol.1, S.308) - We have in fact a non-idealistic. rather the most realistic perspective on the human race won as a survival subject. With Plessner could say that humanity has to the world - whether they liked it or not and whether they like it or not - is positioned eccentrically. You must position itself now as a whole in a world in which it will be either continued or not.

Cost To Get Bonded For Pet Sitting

Günther Anders, The antiquity of the human being. Vol.1: On the Soul in the Age of the second industrial revolution, Munich 7 / 1988 (1956)

(About Promethean shame, p.21-95, The World as a Phantom and die. Philosophical considerations on radio and television, p.97-211, being without time. To Beckett's play "En attendant Godot", p.213-231, about the bomb and the roots of our apocalypse-blindness, p.233-308)

first Images, phantoms and information
second Wrong worlds (coram publico)
third Wrong worlds (Verbiederung)
4th Wrong worlds (production)
5th Wrong worlds (technology, A & B)
6th Wrong worlds (personal responsibility)
7th Man and Nature
8th homo, excentricus'
9th Sketches of an aesthetic education

sets Anders total a conceptually vague, slightly contradictory attitude to the question of the nature of man to the day. I attribute this firstly to the fact that he holds out little benefit to run "opportunity philosophy." (See antiquatedness vol.1, p.8, 14; Vol.2 (1980), p. 10) He is delighted in his written over several decades, for the purpose of its publication in the second volume of his book on the antiquity of the people to find compiled writings from contradictions. But he does not, from now to later make a system "non-contradiction is quite sufficient." (See antiquatedness Vol.2 (1980), p. 11) - This joy in the straightness of one's thought is to treat him very well. He has earned by its equally straightforward action in resistance against the nuclear ambitions. Nevertheless, among other things, its very reason for setting the limits and possibilities of human variability, ultimately unresolved. The other reason is I believe in his rejection of animal-human comparisons. But for more of the same in this post.

It is not the case that would not take other clearly to the question of human nature position. He speaks of the "Unfestgelegtheit of Man": "The ' Unfestgelegtheit human ' () ie: the fact that man lacks a certain binding nature, positive, his relentless self-production, his non-terminating historical transformation - makes the decision about what to him as "natural" and what is considered "unnatural" should be counted, impossible. Even the alternative is wrong. ., Artificial nature of man '"(antiquatedness vol.1, S.309) is - more clearly you can not position really.

Unfortunately this statement are offset by an abundance of them relativizing different statements. Times in the context of human adaptation to the technical equipment of the "in Adapted to its limited nature (s), morphological (n) type of people who talk about a "vol.1 being, who can not be alleviated by other powers or ummodeliert by yourself as you wish ..." (See antiquatedness, p.18). Then it is again from our feelings, that they "hinterherhummpeln" the technology, because they "are not synchronized in history." (See antiquatedness vol.1, p.271) could at all, "the emotional life because of its slowness almost as 'natural', as the constant and unhistorical apply in person ..." (Ibid, p.271) And again Unlike elsewhere speaks of a "Ontic dowry," which "all non-egocentric at all" he meant "all pre-individual, of whatever kind, to the to the" I can not get involved, without being able to do something about it participates ... " (See antiquatedness vol.1, p.69)

Given such statements on the limits of variability of people, I do wonder how different is to the strong thesis of a virtually infinite variability of human beings. Becomes even clearer the limitations of the other propagated opportunity philosophy when you consider again what you well with the "ontic dowry else can be meant, as the biological, ie and animal heritage of the people and Anders' rejection of animal-human comparisons also holds. (See antiquatedness vol.1, p.69, 81f., 327, 332) Anders keeps the "film" of the animal kingdom for "questionable. It is unique because it is dangerous philosophical, used for the definition of man, a film that does not match the actual film of human existence: we are living not so against the backdrop of bees, crabs, and chimpanzees, but by Glühbirnfabriken and radio equipment. But natural philosophy seems to me the confrontation, people and animals' unacceptable: the idea that individual species' man 'as an equal FACE TO counterpart the thousands of species of animals and species and these thousands to treat them as if they embodied a single type of block animal existence, is simply anthropocentric delusions of grandeur. "(antiquatedness vol.1, p.327)

's first argument that it does not regard for the determination of the people into the draw comparison with animals, you can reply that yes this exact animal heritage, is the front of the allegedly effective 'film from Glühbirnfabriken and radio apparatus that does not appear as Matching. Had Plessner people compared only with the claims of technical products, he would never to the eccentric positionality of people came. On this specifically human characteristic he could only plant-animal-human comparison can be attentive. The second argument can at least credit, that probably only had the other hapless behaviorists in mind. If the behaviorists actually people were reduced to animals. But not only the people have been reduced. Even the animals with their complex behavior have been reduced to mechanical reflex arcs. It's in the animal-human comparison, but not non-specific identifications of people and animals, but a species-specific, methodical search for differences.

Plessner has also allowed here occasionally unjustified generalizations from one or more Species closed to all animals and they faced as a whole animal kingdom to man. But even here it was mainly about the differences, ie what the human mind as human beings, and not about the people to equate the 'animals.

The consistency of his reasoning context, on the other says are damaging, at least this reflection waiver, but what does the analytic focus of his essays no harm. As serious as I feel already that escapes the other specifically human significance of the mind-body limit, ie flat, as already noted, the excentric positionality.

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Günther Anders, The antiquity of the human being. Vol.1: On the Soul in the Age of the second industrial revolution, Munich 7 / 1988 (1956)

(About Promethean shame, p.21-95;. The world as a die Phantom and Philosophical Reflections on radio and television, p.97-211, being without time to Beckett's play "En attendant Godot", p.213-231,. about the bomb and the roots of our apocalypse-blindness, p.233-308)

first Images, phantoms and information
second Wrong worlds (coram publico)
third Wrong worlds (Verbiederung)
4th Wrong worlds (production)
5th Wrong worlds (technology, A & B)
6th Wrong worlds (personal responsibility)
7th Man and Nature
8th homo, excentricus'
9. Sketches of an aesthetic education

The company resulting from the combination of technology and growth-oriented market economy, various forms of false worlds, as we have compiled on the basis of analysis of Günther Anders lead now to an appropriately gloomy assessment of an individual, an individual's capacity to take responsibility. The still innocent 'reasons for a pessimistic diagnosis of the defendant is already by Wilhelm von Humboldt division of labor in which man has as a possible subject of acts no longer on top of all the contexts of action. We know that already from the division of labor, production processes in the factory and in the bureaucracy. For the latter, we have coined the term "desk perpetrators" and therefore it is a part, harmless, since 'is mentioned, which includes but is actually a convenient excuse formula, because the' real 'after all, even the perpetrators perpetrators are looking for but elsewhere .

says Anders here of a kind lebensweltlichem action, meaning an act that is set by a collective subject in motion that every single one, co-subject ', a' co-perpetrator 'makes - leading ultimately to a fellow traveler: "The distinction (between, with-doing 'and' DIY-Do ' - DR) has become secondary to the present existence of man is usually not only bustle 'yet only transmissions are', not only acting Acts are not only, but rather, active-passive-neutral '. Let us call this style of our existence, medial . "(Antiquatedness vol.1, p.287)

The mediumship of this action, as we have seen, even by the 'pre-judgment character' is determined by the technical devices our own decisions always been pre-decided '(see, antiquatedness vol.1, p.2), so that we understand the action decisions of the technical life world only can. This of course in particular the consequences which this technical life world for freedom and self-realization of future generations. In other words, why have a categorical imperative of being allowed "to be Have only those things whose maxims and principles of your own actions ." (Antiquatedness vol.1, S.298)

The life-world, action is' by Anders on So the concept of "mediumship" position. Paradigmatic examples of this type of agency and action are the accused in the Nuremberg trials of Nazi officials: "Time and again, one could in those processes where, crimes against humanity 'were negotiated, see, that the defendant offended, embarrassed and sometimes even outraged were they at all as "persons" mentioned, so for the mistreatment of those who ill-treated, and for the murder of those they had murdered, held accountable. "(antiquatedness vol.1, p.287)

same attitude we have found the way again in the debates on climate change. Hardly anyone would like to be addressed in this respect as a responsible person. This refusal, we find both at the level of simple Man 'on the road and where the official in charge would look for: in politics. At this level, then glad referred to the global situation, make the national initiatives would not make sense. This responsibility refusal poisoned the entire social climate and also their mutual relations between the generations, because the mutual distrust - you are not moving at first, I do not move too - of course, affects the behavior to each other. From my car mechanic, who I respect very incidentally, I had - we have currently playing a slightly colder winter - until recently the usual listen to the litany of alleged lies on global warming may. She said that it just about the money to pull us out of the bag.

The atomic bomb has of course now especially true on the personal responsibility of man. Anders mentions four such consequences for the media character of human action: first, there is the existence not only of man but of all humankind, only to withdraw, so long as the bomb will not be spent (see antiquatedness vol.1, p. 242), and secondly it when the bomb is used, will be as if humanity had never been, because there will be no one to her no-longer-being could still take note of (see antiquatedness vol.1, p.244), it is third in the event of their use be no offender, since the implementation of the 'last order' as many switching steps, means that no individual could be held liable (and by whom - it is indeed no longer there (see antiquatedness vol.1, p.245)); Fourth, in the case of using the atomic bomb, the sheer Verhältnislosigkeit of means and ends to justify an insoluble problem (see antiquatedness Bd .1, S.247ff.).

From all different now surprisingly concludes that they are indeed a personal responsibility of knowing There. (See antiquatedness vol.1, p.256) In other stresses, even that "the real question of guilt for the first begin. Only now, because we now know what the bomb. How innocent still one may have been, now he is guilty if he those who do not yet see those eyes open "(antiquatedness vol.1, p.256) -. Goes with the nihilism of the atomic bomb so the innocence of the plain knowledge - without reference to concrete action to ensure the survival of humanity - are lost. All who know have a responsibility to open the non-knowing eyes. One could go further in the logic of this argument even further: there is absolutely no knowledge everything that could be justified regardless of the ultimate terms of the atomic bomb nor as knowledge. And therefore there is no innocent not to know everything: not an innocent non-factual knowledge on the ground to be an expert, or even lack of interest.

Such an opinion is given the diagnosis that all human action is only active-passive-neutral, astonishing, and one wonders how different open such a demand to the people's eyes, can ever justify. He can not! For this he must have some idea of the eccentric positionality of man, and which I would like in one of my next posts speak to come.

Indian Tit In Big Bra

Günther Anders, The antiquity of the human being. Vol.1: On the Soul in the Age of second industrial revolution, Munich 7 / 1988 (1956)

(About Promethean shame, p.21-95;. The world as a die Phantom and Philosophical Reflections on radio and television, p.97-211;. Being without time to Beckett's play "En attendant Godot ', p. 213-231; about the bomb and the roots of our apocalypse-blindness, p.233-308)

first Images, phantoms and information
second Wrong worlds (coram publico)
third Wrong worlds (Verbiederung)
4th Wrong worlds (production)
5th Wrong worlds (technology , A & B )
6th Wrong worlds (personal responsibility)
7th Man and Nature
8th homo, excentricus'
9th Sketches of an aesthetic education

After it was gone in the last post about the technology with the Verlebensweltlichung our economic system associated disappearance of the purposes in means (A), is here now (B) with the ultimate destruction of any means- relationship by the atomic bomb to the disappearance of the central character go even . It will now be the standard producibility of goods to the infinite progression of technological options (progress) and go to the Promethean gradient.

is a basic principle of Wirtschaftsontologie fact that what is once, is not " Once does not count, it's only once, 'not, the singular belongs to not-yet . The axiom may sound absurd, and is actually difficult to understand. And that is because of what it as' being 'recognizes neither the "General" is, nor the individual', but a third: the series ... "(antiquatedness vol.1, p.180) - To reproduce this principle works, all products must be as often as possible in order to prove their effectiveness. There must be a corresponding requirement to the satisfaction of the products can serve as a means, because otherwise they are not consumed. And if they are not consumed, they can not be reproduced.

This basic principle is set by the atomic bomb suspended. Their apocalyptic proportions imply that even their one-time use such harm would that not then, consumers' more would be left, could be produced for the new atomic bombs. Even as a means' for the ultimate though, but it is therefore only used once to the extinction of humanity leaves the atom bomb from wirtschaftsontologischer perspective. All it does, even for this one-time use does not make sense, the bomb in, go to their series'. (See antiquatedness vol.1, p.261)

The producers of the atomic bomb are now falling on the way out, the bomb, experimental use ', for reasons of their continuous improvement to keep pace with technological advances as of the respective arch-enemy. The experimental character, which is awarded to the, experimental 'use of atomic bombs, but it ignores the fact that experiments usually take place in a manageable form and in a controlled environment with as little or no effect on the environment: "Each experiment had an isolated system constituted a task in a constructed Microcosm, its effect on the macrocosm of zero or no interest was the extent outstanding and (since Asked fact yes one, the law established ') might be the conclusions that one might draw from the outcome of the microcosmic model of action. "(Antiquatedness Vol.1 , p.259)

The closeness of the experimental field is in atomic bomb tests but only ideologically maintain, since (as it is now also stated in the 'green' genetic engineering) to "contamination by the 'experiments'" "Today" has "generally" is . (See antiquatedness vol.1, p.260) Each nuclear bomb test is therefore not an experiment, but immediately story: "For history knows no fun and no, for once again '." (antiquatedness vol.1, p.261) - So is the atom bomb, the first and only technology product in a "world of resources", the no way more. (. Bd.1 See antiquatedness, S.248f)

This brings us to the second point: a, unit 'as the atomic bomb, the serial production and the constant technological improvement simply makes no sense, is not only the "spirit of industry in question (see antiquatedness vol.1, p.250), but the basic idea of modernity: the idea of progress: "The ability forward to the end 'set, was taken from us by the generations of faith in the supposedly automatic advancement of the story. . Even those of us who believe in progress not been () "(antiquatedness vol.1, p.277)

The term of the negative is familiar to us only as a dialectical principle, as embodied in the Mephisto in Goethe's Faust as force which always wants evil, but always creates the good. (See antiquatedness vol.1, p.278) The ultimate, absolute end, from which follows anything new, beyond the limits of our imagination, which brings us already arrived at Promethean gap: our imagination holds with the one thing we can do, not step.

The concept of progress - by the way - closely related to the perceived economic growth as an inescapable fate. The fact that the economy must grow, despite the recent banking crisis of 2008 so do not excise it out still in the minds of economists and politicians. Economic growth is "in us - qua evolution - in the genes. This setting, however, belongs to the ideologies, which, unlike other imagined it, not long ago, "true lie" (see my post of 23:01:11), because the reality to open eyes and an untroubled Perception is far different. It would be, really an 'end', which our imagination has grown in principle, namely, an end to growth (which still would not necessarily amount to an end of progress), from which could really emerge something new. To imagine such a thing, it just needs some imagination.

we come to the third point, the Promethean gradient. According to different from the old and outdated educational idea of proportional humana long been a disproportion. Accordingly, "we are, where the consequences of these disparities are not actually destroy the zerrissensten, which in itself disproportionated, the inhumane Beings who has ever seen. Compared with the current rift, the antagonism with which the man had been to resign, were in fact harmless. Whether it is the antagonism between spirit and flesh "was, or between, duty and inclination '- how awful have raged in the dispute are also liked, but was any difference so far still been a human fact, when they just as controversy had achieved ... since the fighters had not lost sight of each other, the duty not inclination, and the inclination not the obligation, was the contact and togetherness of the two guarantees just yet, the man was still there. " (Antiquatedness vol.1, S.272)

What is this gap? The atomic bomb has other, according to people - transformed into a new species that has interrupted the sequence of generations irreversible - for the same morphology. (Antiquatedness vol.1, S.239ff.) Your apocalyptic scale that includes the final destruction of mankind, has given modern man an infinite power, as they have never been his ancestors and parents. He is no longer a man, not a superman in Nietzsche's sense: he is a Titan. (See antiquatedness vol.1, S.240f.) But to act only in terms of its ability. But not in terms of its abilities, the consequences to feel his actions to introduce and compassion for those affected. His skills fit together so no more: "Since the assets have moved away from each other, they can already see each other no more, because they no longer see each other, they become no longer together (), because they do not clash, they do today no longer harm. In short, the human being as such even exists no longer, but the doer or-producing here, the sensing end there, man as Producing or as feeler, and reality comes to own these specialized human fragments (antiquatedness Vol. 1, S.272)

The abilities of the people are so fallen apart, that one can not draw it more simply as just actors to account. Even his inaction makes him guilty. This is not meant that we should protest against the bomb and make non-violent resistance. So that the owners of the atomic bomb are meant. They are the source virtual violence, but the fact that they possess them without applying. (Antiquatedness vol.1, p.250) Because of the bomb presents a threat, as applied, they would , and this makes all the people on this earth already become victims before they actually used: "As long as the offender the device (the atomic bomb - DR) abolishes not as long as he, just by being there has that threatens him, as long as his actions that he calls wrong in experiments', continues for as long he must be regarded as guilty . And indeed, as the effect of an action in Annihilation is. guilty of nihilism ; of nihilism on a global scale "(. S.295f)

Sun gets the bomb even a new sense of nihilism, which the Annihilation, which is the destruction of mankind. And nihilists are no longer any active underground lone against the respective rulers, but the rulers themselves, even if they themselves know nothing about it and see themselves in a completely different light.

List Of Los Hombres De Paco Episodes

Günther Anders, The antiquity of the human being. Vol.1: On the Soul in the Age of the second industrial revolution, Munich 7 / 1988 (1956)

(About Promethean shame, p.21-95;. The world as a die Phantom and Philosophical Reflections on radio and television, p.97-211;. Being without time to Beckett's play "En attendant Godot ', p. 213-231; about the bomb and the roots of our apocalypse-blindness, p.233-308)

first Images, phantoms and information
second Wrong worlds (coram publico)
third Wrong worlds (Verbiederung)
4th Wrong worlds (production)
5th Wrong worlds (technology, A & B)
6th Wrong worlds (personal responsibility)
7th Man and Nature
8th homo, excentricus'
9th Sketches of an aesthetic education

With the theme, technique 'we want to address with regard to two aspects: (A) how the' world 'of the devices (products) the difference of means and ends left behind has and (B) how the atomic bomb has destroyed any means-end relationship ultimately.

Two moments leads to Anders to world mark in the true sense: first, they must constantly resist ' be, so the actions of the people oppose a resistance (see antiquatedness vol.1 p.194,), on the other they must be independent ', ie transcend the means-end character of human action (cf. ibid, p. 2). The second point is not specifically designed by Anders. He just says the fact that the world is something "categorically different" than merely a "means". Allow me, however, interpreted this categorical otherness in terms of their nature transcendence. But what, transcendence character 'mean?

As a first moment, the most resistant of the world, we have a way with a unique selling done by the world as the subject par excellence. The second moment, however, that more than a means to be announced to the world with the everyday world. Only one would have to speak at the life of a world more each Mittelhaftigkeit excess of meaning and context of meaning. It might accordingly be also related to the living world, the means-end character of human actions, a transcendent, 'award that is meaningful function, while the world in the true sense in that it also includes non-human life, every human meaningfulness beyond.

If so, the system of units in the status of one who brought the world ', we have not to do such a world in the true sense, ie with a world that includes more than the space and the material for human action to make available. We are dealing rather with another form of the living world, that non-essential or necessary falsehood is to be measured by who turns out to be in the ratio of "equipment" and "user" as the master of meaning. But this is ultimately a question of the relation back of naivety and criticism. The devices world, describing is different, at least so far of any funds beyond character, as she herself has become the purpose, so that any human purpose being to their 'benefit', so must justify their capital character, " is the production of agents has become the object of our existence ." (antiquatedness vol.1, S.251) / "reason: precisely because they are no means to apply purposes . as futile "(Ibid, p.252) /" The purpose of purposes today is funding for resources to be "(Ibid, p.252) -. Today's academic world - especially in Germany - offers a sad example: knowledge may not be justified by its Selbstzweckhaftigkeit, but must prove its usefulness. Disciplines, who can not the be mercilessly deleted the (financial) means'.

Thus the technology is itself become of meaning, what is different with the absurd-sounding description of devices, the truly "gifted" from today "expresses. (See antiquatedness vol.1, p.40) That is to say that there is no longer a matter of developing the potential of man, but the potential of devices for which the person comes only as a 'user' into consideration. Making full use of the device potential (their "talent") is now regarded as the goal of social development. Thus, for example, in Time of the first PISA study (2000) lamented the fact that in German schools were too few or no computer and the students learned and were unable to serve them. To the individual development potential of the students thought it was not at all. - By the way, the related educational attitude led to the creation of a corresponding sub-discipline education: media education!

The life-world nature of the technical means is even more apparent in their pre-judgment character: "That they (the broadcast media - DR) still constitute 'means', it can be no question. First, means one ' essentially to be something secondary, that is, to follow the open goal; ex post, used for the purpose of, mediation 'that aim to be. Non 'means' they are, but, preliminaries': Those decisions are made about us, before we come to the train "(See antiquatedness vol.1, p.2) - That this is not only for. those produced by the broadcast media, Phantoms' applies, but for all technical equipment as such, it is clear from the other's formula: phantoms, goods, goods are prejudices. (See antiquatedness vol.1, S.161f.) Devices World does so as a symbol of resource, in terms of pre-judgments about human action, in place of the existing life-world.

The above-mentioned first aspect of our theme is, finally, that because of the technological nature of our economic system the world a more perceived only in terms of usability. Where resources have become purposes be abolished not only in universities useless Orchideen' subjects, but the world as a whole to a middle. She will be allowed no more unique selling point ". Unusable like it is not, or not worthy to be (antiquatedness vol.1, p.184) - This Forms a set of two axioms of a Wirtschaftsontologie, the other axiom is: " (E) rst in the plural, first as a series, is being '." (P.180) It follows that "what is just, as not- . '- and: "Should there be, it must be harvested" (p.188)]

In this Wirtschaftsontologie comes naturally only as a commodity: "In a sense, the economic ontology that is also a. ethics, just one that Bd.1 the salvation of the world chaos of his State of the raw materials, and sinful, 'the' inauthenticity 'mission is ... "(antiquatedness, P.185)

Even in regard to this technical world speaks different from a Promethean, slope ', which is close, however, to also Promethean, shame, and with whom he refers to the dissatisfaction of the people in dealing with his perfect devices, " except the one in Marxism-treated, is the difference between production relations and ('ideological') theories it as the gap between Make and imagining ; doing between and feelings: that between knowledge and conscience and, finally and above all between the device produced . and the (not on the 'body' cut of the device), body 'of man "(antiquatedness vol.1, p.16) - The gap between technical equipment and natural body, it went, as I said before all to shame. What make the gap between and imagining, doing and feeling, knowledge and belief are concerned, we now turn to the second aspect of our theme: the ultimate destruction of the means-end relationship in general.

Infantcarhartt Jacket

Günther Anders, The antiquity of the human being. Vol.1: On the Soul in the Age of the second industrial revolution, Munich 7 / 1988 (1956)

(About Promethean shame, p.21-95;. The world as a die Phantom and Philosophical Reflections on radio and television, p.97-211, being without time to Beckett. "En attendant Godot", p.213-231, about the bomb and the roots of our apocalypse-blindness, p.233-308)

first Images, phantoms and information
second Wrong worlds (coram publico)
third Wrong worlds (Verbiederung)
4th Wrong worlds (production)
5th Wrong worlds (technology)
6th Wrong worlds (personal responsibility)
7th Man and Nature
8th homo, excentricus'
9th Sketches of an aesthetic education

Anders speaks of the commodity production as a system context (see antiquatedness, p.2 277f.u.ö.), explicitly in the Sense of a 'world', and he adds: "And 'world' is something other than 'means'. Something categorically different . "(Ibid., p.2) The extent to categorically different? At least not in the sense of a world in the true sense, belongs to the so resistiveness. (See antiquatedness, p.194) We have a rather, do the world 'in which the resistors themselves "are now become products." (See antiquatedness, p.200)

Goods in the world of commodities "tends" to "so be that they handy in use, tailored to needs, lifestyle and standard mouth or eyes just. Their quality level is defined by the degree of their appropriateness; expressed negative: it depends on how low the resistance, which she opposes their uses are, and how little non-work-in foreign radicals their enjoyment leaves something to be "(See antiquatedness, p.122). - In other words, the world of commodity production tends towards full virtualization of reality, and so obeys the development of a digitized world of Web 2.0, like we have witnessed in recent years, the same considerations.

Again, we have to do so with a life world, a world that writes like Anders, man "fits" like a "glove" and it therefore carries with it without feeling it. (See antiquatedness, p.194) But the diagnosis of a world gone to the tailored clothing (not without the ironic reference to the ready-made) is still not deep enough contrast. Not only that we consume products without us, nor any "foreign radical" to their original reality content, remember her character would object - it is so that we participate through our consumption in the production process. (See antiquatedness, p.103) In the second industrial revolution, we are not dealing with the class distinction of owners of means of production and the work to do, but all, even the capitalists are taking part on the consumption in the production process by co-produce itself as a product in this production chain, as part of the world of products. The result of this production chain is the consumer or the mass of humanity that includes the production chain to a cycle, because the consumed must be reproduced by him in turn.

, The products are a systems context 'now means that the consumer no longer is the center of the production process so that a needs-based offer only in the inverted sense, the issue may be that the products themselves to become the center of the needs are. This is first meant that the products depend on each other ("interdependence" (see antiquatedness, p.178)). For operation and maintenance of acquired products in turn requires other products do not work without their Mitfunktionieren only a single, isolated product would. It's like the old Scottish joke: a Scot complains about a gift of a book because he now has to buy a reading lamp. If we think only of our PCs and the immense variety of applications that we have to rebuild added on and so we know exactly how much the sad reality of commodity production now become.

goods have thus become even needs rather than to satisfy our needs "... our needs are now nothing more than the prints or reproductions of the needs of the goods themselves (antiquatedness, p.178) - The needs of the products is thus commandments whose categorical imperative ". need to Learn the one what is offered to you! (antiquatedness, p. 172) And this brings us to highlight the other's reasoning: fit and consumer products such as original and copy - Anders speaks of "die" - together with the original in the products and man is only found as a copy. (See antiquatedness, p.197)

But this view is not dark enough contrast, the loss of the world can still not clear enough to express. Thus he speaks of relief-like matrices as high and low relief, so how Sprockets fit together: "Always the consumer is already vorverbildet, always archetypes, always matrizenreif, more or less equal, he always had the form that can be impressed him is. Each soul is the matrix of fit, as it were a relief to him as a low corresponding high relief ... The back and forth between man and the world takes place between two words as an embossing take place end events, as movement between the matrizengeprägten reality and matrizengeprägten consumers;. a most ghostly manner so as to deal in his ghosts with (from ghosts prepared) ghosts (antiquatedness, p.197)

more thoroughly you can bridge the gap, the hiatus between man and world, between inside and outside, do not bring to disappear as in the image of a seamless interfitting low and high reliefs. Just as the gears engage each other, attacks on other products in the world in human form, and vice versa, the human form in the gears of the 'world'. The "back and forth" is then only a mechanism that is taking place, which brings nothing but more expressed.

At this point even more radically different than in his essay on the "Promethean shame" (see antiquatedness, p.21-95), where the man that Prometheus who stole fire from the gods, and so finally people in a long process of enlightenment and mechanization in the place of the gods began to be ashamed of his humanity, given the perfection of its products begins. Because he must himself in his home, in his not-made, naturalness remain 'imperfect and behind its products, now he is ashamed of them, and turns them it an honor that used to be the gods have been reserved, which he then turned into an act of liberation itself, and on which he now dispensed in an act of self-abasement and Selbstverknechtung so lightly.

blatantly Thus, this development re-submission and incapacitation of the now "antiquated" People may appear, is - it is still not as radical as the representation of people and their products as meshing gears for a Promethean in the pubic to and explicit technical insufficiency of the people do not 'space' can be more. All the more amazing is that other one yet, rest ' an unfulfilled need on the part of man can be left. He speaks of a "second hunger": "... We are so pleased that the satisfaction of the first need is not the result of our own affairs, we feel cheated ... then breaks, the second requirement, 'the' second hunger 'from: not hunger for loot, but to toil, not for bread, but after his purchase, not after the goal, but after now becoming the target, means. " (antiquatedness, p.199)

But by this second Hunger is the virtualisation process of world and life world is not really interrupted. For now, the missing resistors are produced artificially, they are, as mentioned earlier, even on products. To this end, there are sports and hobbies, where man overcome representative of the lost world opposition and produce their own things (making things), may be deemed not already own a product. (See antiquatedness vol.1, S.201f.)

Again, we can in the present problems related complications, increases of this virtualization process. Apart from computer games where we go on an adventure, or play in virtual worlds through virtual life processes and living, I would simply refer to the Web 2.0. This is really not only the place of the old oppositional world entered, but it is even long since been a substitute form of the 'old' life-world, where people still meet as people and not as avatars become.

But yet the Anders described second hunger, the hunger for reality, a lot of interesting phenomenon, as if that is how different it stay as short and relatively superficial. Finally, this opens up, like Anders explicitly notes "(e) ine certain gap between supply and product demand", a gap that says Anders remains open, always, for "residue-free matching of demand with the offer, it is never. "(See antiquatedness, p.171) not only from a seamless and seamless, but like gears meshing transition between product and consumer can therefore be no question.

What else here miss is that this "hiatus", it always remains open gulf, so small and seamlessly he may think it is also, however, a gap remains, a boundary between the inner and outer, which in Plessner the eccentric positionality of man shows. Therefore, like the virtualization of the world still make life so much the world to disappear - the physical nature of man can not make it disappear, and this will always be a Piece is not made the world in the artificial production which protrude. Where else should come from Anders mentioned second hunger for self-efficacy? This second hunger would let himself be not permanently closed, if we could manipulate the people entirely genetic, because any genetic manipulation require the physical nature of man once and renew would, and from it, genetic manipulation, which emerged man had recovered one body and would be positioned so eccentric.

so dark so the virtualization of the life-world (and I mean lifeworld not world) as a disaster to the people may have been, - freedom is not so damaged. And this freedom is individual and a Sneezing (Nishitani) or with a laugh or cry (Plessner) at any time given again.

Soap Note For Occupational Therapy

Günther Anders, The antiquity of the human being. Vol.1: On the Soul in the Age of the second industrial revolution, Munich 7 / 1988 (1956)

(About Promethean shame, p.21-95;. The world as a die Phantom and Philosophical Reflections on radio and television, p.97-211;. Being without time to Beckett's play "En attendant Godot ', p. 213-231; about the bomb and the roots of our apocalypse-blindness, p.233-308)

first Images, phantoms and information
second Wrong worlds (coram publico)
third Wrong worlds (Verbiederung)
4th Wrong worlds (production)
5th Wrong worlds (technology)
6th Wrong worlds (personal responsibility)
7th Man and Nature
8th homo, excentricus'
9th Sketches of an aesthetic education

Similar to "coram publico" believes, is different with the concept of "Verbiederung" a "process of Pseudofamiliarisierung" to describe who has previously had no name. (See antiquatedness vol.1, p.117) I would however also use this term to the topic assigned to the living world, also connected with the issue of a distinction between their non-essential and necessary falsehood. My suggestion for an appropriate distinguishing criterion consists in a relation of each individual naive and criticism.

also different is his concept of Verbiederung a counter concept to the side: the concept of alienation, while other but rather speaks of "alienation" as of "alienation" as the latter is now so pervasive in everyday language that they already broadcast some familiarity . (See antiquatedness vol.1, S.124ff.) A similar ambiguity of familiarity and strangeness we know him already from Plessner, who describes "enveloped in a hazy border" the life-world as "the the area of the familiarity of the foreignness of the game. "(See, laughing / crying, p.186) What is described by Plessner but as a phenomenon which occur in the familiarity and strangeness only as equal aspects of a world that is in contrast to a condition - and rationale: The Verbiederungsphänomene only hide the real alienation mechanism, ie, the alienation is the more original, real phenomenon and the Verbiederung is only one of its functions: "In fact, there is their (the Verbiederung - DR) main task is to, the causes and symptoms of alienation, that whole mess shaded, is the person one of his world, and it has alienated his world, to take away the ability to recognize this fact, shortly to provide the aufzustülpen alienation an invisibility cloak to deny the reality of alienation to her by keeping the road free for their unrestrained activity .. . (antiquatedness vol.1, p.124)

"Verbiederung" done by the commodity character of all objects of daily use and by the media coverage of the daily handling of the broadcast media: "Each item tends to be such that when used designed to handle, on demand, lifestyle and standard, mouth or eyes just. Your quality rating defined by the degree of adequacy, expressed negative: it depends on how low the resistance, which she opposes their uses are, and how little non-work-in foreign radicals left makes its enjoyment. There is also the mission a commodity now, it can not in eye or ear close real, determined to enjoy optimized in one, alienated, cored, assimilable state are served, so in such a way that they see us as our Simile , after our cut to size, as our one responds. "(Vol.1 antiquatedness, p.122)

The prototype of the world is the" land of plenty "(cf. antiquatedness vol.1, S.194f.). In dieser Verbiederungsutopie verliert die Welt jede Widerständigkeit: „Da die Stücke dieser Welt keinen anderen Zweck haben als den, einverleibt, verzehrt und assimiliert zu werden, besteht der Daseinsgrund der Schlaraffenwelt ausschließlich darin, ihren Gegenstandscharakter zu verlieren ; also nicht als Welt dazusein. Und damit ist die heutige ‚gesendete‘ Welt beschrieben. Wenn diese in unsere Augen oder Ohren hineinfliegt, soll sie als ‚ eingängige ‘ widerstandslos in uns untergehen; unsere, ja sogar ‚ wir selbst ‘ werden.()“ (Antiquiertheit Bd.1, S.195)

Die Rundfunkmedien tragen zu dieser Verbiederung in by all events in the world, no matter how near or far they are ready to use (arranged) deliver to the living room. This alone already carries the text of an atomic bomb explosion help to conceal the extent of such an apocalyptic event by Verbiederung. Which is impossible to imagine, is made conceivable by the visual transmission. Here one must think of the cute size of the Fifties screens, which additionally by "proportion embezzlement" (antiquatedness vol.1, p.153) - Unlike the terms "synchronous Nippes (antiquatedness vol.1, p. 152) - contributed to the trivialization of the atomic bomb, To understand how this works by other specified "Verbiederung" by the broadcast media.

The problem of Verbiederungsthese is that it leads back to the incapacitation of the individual Judgement on the historical process of industrialization, rather than to understand that the living world is a genuine achievement of human consciousness. Wherever people lived, was always living world! Therefore, the risk to the individual Judgement is not primarily historical, but anthropologically founded. Just like the counter-principle, the eccentric positionality - and thus the possibility of individual Judgement, not historically justified, but anthropologically is! Therefore advised the representations of the human condition in the 20 Century. (And his grandson in the 21st century.) Regarding his individual freedom / judgment, hopeless, as it is.

It lasts for Anders as to be impossible to see through the Verbiederungsprozeß. He still comes a time when the world was not so durchverbiedert as that of the fifties. In this respect, he can still draw the comparison between the past and the present. But someone growing up in this verbiederten world can not escape their crippling effect on principle. "Just as we already baked and sliced bread bake at home again, and may differ so little we can 'arrange, reached in and arranged vorgedeutetem state, ideologically again or suggest, or from what ab ovo as a' picture 'is happening to us in ideological already pre-cut is done us home again, make a picture '. I say we can not . Because such, second arrangement is 'not only unnecessary, but impossible "(antiquatedness vol.1, p.196)

What is different here as the' second arrangement" means, Plessner calls with reference to Nietzsche "second naivete." (See Nation, P.174) It is not clear why such a second naivete and such a second arrangement is not possible. Anders' argument presupposes that we replace it only a false consciousness (false life world) by another false consciousness (false life world), which really is in a sense, correct. But this second false consciousness is no longer the same as the first. It has turned into a confrontation. We are putting no longer helpless in him in there and finds him but we are facing now and have become mobile. And this flexibility is our freedom, we have a choice. The Gegenübergestelltsein of man makes a critical Dealing with naivete, and in this deal, it makes no difference whether this naivete is right or wrong. The false life world, the Verbiederung consists in the refusal to inform us to her in a relationship. I say deliberately refusal. For here we start our own responsibility, and it is up to us whether we make it or not.

Retaining Wall Capstones

Günther Anders, The antiquity of the human being. Vol.1: On the Soul in the Age of the second industrial revolution, Munich 7 / 1988 (1956)

(About Promethean shame, p.21-95;. The world as a die Phantom and Philosophical Reflections on radio and television, p.97-211;. Being without time to Beckett's play "En attendant Godot ', p. 213-231; about the bomb and the roots of our apocalypse-blindness, p.233-308)

first Images, Phantoms and information
second Wrong worlds (coram publico)
third Wrong worlds (Verbiederung)
4th Wrong worlds (production)
5th Wrong worlds (technology)
6th Wrong worlds (personal responsibility)
7th Man and Nature
8th homo, excentricus'
9th Sketches of an aesthetic education

In my post from 14/12/2010, I had made some reflections on false consciousness. These considerations are now following further consideration at the wrong life-world. So I'd like to hold on to the beginning, that I have the life-world in the first place for a phenomenon of consciousness and therefore consider it necessary to the falsehood of consciousness has its share of no less necessary. At the same time, there are - as with consciousness - a non-essential falsity of the living world, that is a falsehood, which comes from the misuse of our minds. And here again we have the formula of the Enlightenment: we and our lack of courage 'fault wrong in this life world, and it is ultimately just a matter of us to put her right in a relationship in order to overcome these non-essential, unnecessary falsehood . That we have this opportunity, despite all imposed falsehood of consciousness and life, is only in the fact that the man himself and positioned eccentrically to the world.

It is very remarkable that different - in the rest of Plessner's anthropological work seems to have no knowledge - in his first essay, "On Promethean shame" (antiquatedness vol.1, p.21-95) an analysis of the physical modes of response of shame, provides the highly reminiscent of Plessner's "laughing and crying," - without, however, in the least to the described by Plessner "eccentric positionality" push forward. Remember: Plessner describes laughter as a response to a disturbed situation regarding human and crying as the reaction to a disturbed relationship to the world. Anders describes shame as a response to a disturbed identity relation. (See antiquatedness vol.1, p.65 and elsewhere) And like Plessner this disturbed identity relation leads to a disorientation and a loss of control of physical processes: "Inasmuch as the not-ashamed of the contradictory encounters, is finished ', the shame is not even finished "(antiquatedness vol.1, p.66). - We are not finished with the shame, and accumulated the feeling that without that we can interrupt this process. (See antiquatedness vol.1, S.28f.) The body thus takes the Rule and where we are first turned red with shame, we will be increasing, heat 'redder.

In Plessner ashamed of themselves, would have a chance to save the day: to laugh. The laughter would it solve the situation and free from the inevitable defeat of transforming yes, even the defeat into a triumph. And in this moment we have reached the maximum that makes us human: we have positioned ourselves eccentric!

But as I said, penetrating as far different in his analysis of shame is not available. His analysis remains the shame, was arrested '. But otherwise, however, comes an interesting new definition of intentionality: as Doppelintentionalität. (See antiquatedness vol.1, p.66) This Doppelintentionalität is the one already known in the intentional focus on an object and the other - and that is the reinvention - in targeting an audience that otherwise referred to as "coram" . Coram publico means we are ashamed because we are always watched by an audience. And 'always' feel observed, means even when no audience is present: there is "probably no, even the hermit-like, act ... which is not, even unwittingly, or even privativo modo, a reference to those contemporary world has with which he expects, before their eyes, he is going on or whose eyes he seeks to avoid. Since the classic phenomenology of Husserl (without being clear about this her principle of selection to be) almost exclusively on the analysis of those acts was limited to this, coram 'not revealed openly, had to remain their concept of consciousness always on the border of solipsism. "(Antiquatedness vol.1, p.67) - Concerning Husserl's wrong but different. For what, the term of life other than this world described by Anders "coram"?

So we can even feel ashamed before the world par excellence - and we can even plan dead 'objects Ashamed because we looked at feel of them. (See antiquatedness vol.1, p.79) In other words, such as Plessner is assumed that objects not just dead, but alive for us are. We feel that is looked at over and everywhere and can not miss that look. The other moment of Doppelintentionalität is so unlike that one, looking directly at objects moment, essentially a negative intentionality. After the visit instead of items, we now try to avoid them, we hide from them, "What the shame is intended neither to see her body still can not see them, but not seen by her to be. And that's a relationship that is different from what usually is, intentionality ', so fundamental that it actually would have to invent another term for them "(antiquatedness vol.1, p.67) -. Again is quite different close to Plessner's anthropology, because of what other things he speaks of that as "Noli me tangere", which Plessner describes the soul? Coram publico

This is certainly the very instance that prevents us to use, our own mind, because we him - ashamed of his inadequacy, his individuality, for whatever reason. This coram publico is that "massive social reality "of the other elsewhere (see antiquatedness vol.1, p.204) talks, and which provides a competitive reality for the reality of nature and reality of our individual person. Another level of reality so that stands out from that material, organic, mental and spiritual being, as it has Plessner described in "The levels of the organic and the man." In our consciousness are interwoven so object-relation and social identity related to a purchase, - is collapsing in the case of self-shame, constantly breaks down, ad infinitum. Anders' Doppelintentionalität ultimately means precisely the difference between individual and cultural thinking, which describes Michael Tomasello in his book "The cultural evolution of human thought" (2002).

This mutual entanglement of double intentionality is different, as already indicated, unfolds in such a dramatic impasse. This impasse is solely due to the fact that other apparently had no knowledge of Plessner's anthropology. What opportunities are opening up from the standpoint of an eccentric positionality, and we will discuss yet.

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Günther In contrast, the antiquity of the human being. Vol.1: On the Soul in the Age of the second industrial revolution, Munich 7 / 1988 (1956)

(About Promethean shame, p.21-95;. The world as a die Phantom and Philosophical Reflections on radio and Television, p.97-211, being without time. To Beckett's play "En attendant Godot", p.213-231, about the bomb and the roots of our apocalypse-blindness, p.233-308)

first Images, phantoms and information
second Wrong worlds (coram publico)
third Wrong worlds (Verbiederung)
4th Wrong worlds (production)
5th Wrong worlds (technology)
6th Wrong worlds (personal responsibility)
7th Man and Nature
8th homo, excentricus'
9th Sketches of an aesthetic education

Beaudrillard forget his "agony of reality" and the All postmodernism of the eighties. Already some two decades earlier, in the fifties, has Günther Anders with the antiquity of man in such a revolutionary, because the previous self-understanding of man delivered revolutionary analysis for proportional humana that it then no one, not even by Hans Jonas with his principle of responsibility could improve on. Anders' analysis have so far not refuted and the developments that have occurred at least partly confirmed. It is less surprising how much breathing Günther Anders at all-thinking and analytical result even the stink of the fifties - just think of his most embarrassing, for many effusions of jazz as an epiphenomenon of the industrial assembly line production. Much is surprising, then, that this fug, I should perhaps mention less judgmental simply Zeitgeist, has not prevented him from preserving the inner self and to describe developments and predict how they define us today and have even increased. Whether it's technological potential, as we have today in mind, has SPECIFICALLY is so, this in turn is less significant than that he the inherent absurdity of the mindless nihilism, clearly saw through and brought to the concept.

At the beginning of my next post I would like Anders' Analysis of broadcasting (radio and TV) set. The notion of the image is in the center of the other derived two other concepts that he links closely with the broadcast media: The terms of the phantom and the 'message'. For the latter term I shall hereinafter use the term of the information. Unlike the image defined as a representation of absent objects. (See antiquatedness vol.1, p.131) its ontological status is clear: it is itself only insofar as property subject, as it re-presents absent objects. Since different here but will specifically provide any aesthetic, not a theory of the aesthetic object, he can not go on this character of the image as an aesthetic object and uses it only as a foil for his further discussion of the broadcast media.

this report differentiates between different radio and TV in function, on current events. While the television that is in turn, Images 'returns, not the events themselves - which, absence' of the events in the TV picture in comparison to the radio for the time being here is not in doubt - then delivers the radio, according to the different events themselves: "Even the gramophone presents us with not a picture of the symphony, but this itself If a mass meeting to us over the radio, so what we think we hear, no 'picture' of the noisy crowd, but their noise, even if the set itself does not reach us physically. - In addition, however, we find ourselves, unless it would transfer a work of art (such as a drama), including its apparent character, as a listener in a nothing less than aesthetic attitude: Who listens to the football match, it does as excited party-goers ... "(antiquatedness vol.1, S.130f.)

If the radio seems paradoxical, medium 'of the' immediacy 'to be. For the illusion that we are dealing with the events presented on the radio directly, and not with staged, arranged events have to do is, indeed prevents TV image already by its pictorial quality. But the screen as already on the media nature of the events sent. Never would have fallen for one example the fact that the famous Invaders from Mars in the Orson Welles radio play-represented a real event, it would be no radio play, but a television was playing.

But it is different according not. Not only radio, but also the events reported on television have an ambiguous ontological status. (See antiquatedness vol.1, p.131) The main reason is that they conceal the character information of the sent message. This information is the original character of each division perceived, immediately and as a whole present an object into two components: in subject (S) and predicate (p). (See antiquatedness vol.1, p.157) is the subject intentioned, that is the perceived (present) the subject and predicate is what is currently on this subject is interesting for us. Each radio and television program takes such a great division of the event: We hear and we see only exactly what we are shown in the form of a production like this. This production is the 'p' of the actual event.

But as listeners and viewers we miss this production, this ruling character of the sent message. We have the impression the entire event to listen to as such or to see. And put the radio and TV makers are also exactly important to reinforce this impression and to prevent any suspicion of the artificiality of the shipment. So it comes about that we do not get the idea to make us our own thoughts, to use our own understanding. The ontological ambiguity of the radio productions puts us in a - anything but aesthetic - state, "where is the distinction between seriousness and frivolity no more, and in which the listener the questions: in what way the Sent his regards (whether as his or license, whether as information or as 'fun') or as to him who he should be handed over to take delivery receipt (whether as a moral and political being, or as Mußekonsument) does not answer anymore, not even present any more. "(antiquatedness vol.1, S.142f.)

Can we therefore in images is usually very carefully distinguished between absent and present, so we are taking an appropriate attitude towards them, namely, an aesthetic, then the new images', which provide us with the broadcast media, ontologically dubious. Actually we are dealing with information that verdict character we really have no problems. We never would the information "Your basement is flooded!" For keep the reality itself. Rather, we will immediately try to make ourselves and take a picture of course, the first measures for drainage, depending on whether it is a burst pipe or a flood plain. If we find then but ultimately, it was just a gerademal is up to the ankles reaching water level, stored on shelves of our belongings and no longer threatened, we will make sure the informant not blame them. Our own judgments about the potential harm may not coincide with the ruling of the informant who may have temporarily put us quite in panic, but the information was completely correct.

As we therefore distinguish between information and events very well, we can at the news programs just not that simple. And therefore referred to the other news programs transmitted 'images' as 'phantoms'. They have the character of 'phenomena', but are arranged so that they are no pictures or phenomena, but just phantoms. And in a double sense: for they not only "the world under its own image to disappear" him (antiquatedness vol.1, S.153f.), But under the dictates of the broadcast media, the events have even arranged so that they phantoms to be before they be sent. The example of the politician who touches a smile when a camera focused on him, using the example of the photo model, which reminds her body using all available 'self-transformation techniques (antiquatedness vol.1, p.275 (the expression not of about to Sloterdijk, "You must change your life")) so dresseth that he meets the media requirements, and with many other examples illustrating different, as the events are trimmed from the start so that they occur at all, only when they are broadcasting needs happen: "Our world today is , post-ideological ', that is: ideology lacks nothing. - What to say is that it is not necessary to subsequently wrong to arrange the world different world views, ideologies, therefore, since the events of the world itself is already happening just as arranged spectacle. Where is the lie wahrlügt is unnecessary explicit lie. "(Antiquatedness vol.1, p.195)

are ultimately not only the television, pictures' phantoms in which we no longer distinguish between the absence and presence of events differ, but the events themselves are phantoms, because of their presence is no longer chooses our perception, but the camera.

The events are arranged especially for the television broadcasts, is ultimately to assume the character of goods: they are produced to be consumed. And goods are, in turn, according to the S and p 'formula, pre-judgments (see antiquatedness vol.1, S.161ff.) That we mitkonsumieren as listeners and viewers, and these because of the concomitant renunciation in our thoughts and mind are shaped in our perception. We've come full circle, having no gap. We will see how different but to those to speak gaps' in the self-production of commodified, surreal people come without them, however, get the full attention to leave, they deserve.

would conclude, I come to speak briefly on the distinction between images and information. In contrast, in this context to the former newspaper readers, who could not distinguish between information and events and could be confused only with respect to the ontological status of his memories when as "a content in the storage basement of his knowledge stock has dropped, ... . Whether this a direct or indirect experience owe "(see antiquatedness vol.1, p.159) Anders's reference to the storage cellar is interesting: the idea is obvious that information in S is p 'format in the storage be converted into images in memory (the same can be read by Damasio) and lose their character information! This idea is so obvious, because the knowledge accessible to the full subject matter, ie the "S" and not the 'p'. The memory would have to just work on that basis: please save as if they were objects.

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expression and meaning

Waldenfels challenges the "dualism of an outer or inside" (cf. ibid, The physical self. Lectures on the phenomenology of the body, Frankfurt aM 2000, p.224), without also taking into account only to draw that there are others, could be non-dualistic relationship rules: eg inner and outer as exchange ratio or as Doppelaspektivität. This exchange ratio is not a dualism, not even a dialectic, but only directions of references to the people and the world. As bizarre I find it, if forest rock feels a part, "about the contrast between inside and outside addition" to be (Waldenfels cf. 2000, p.219), but on the other hand, very naive of metabolic processes (see Waldenfels 2000, p.253) speaks thus of fundamental mechanisms of life, the very decision of the homeodynamics between inside and outside . Depend And not just as comical, but as I find it very annoying but if Waldenfels here to Plessner's eccentric positionality refers (see Waldenfels 2000, p.254), which was not known this Doppelaspektivität of inside and outside just including developed the metabolic processes of living organisms (see "steps", S.197ff.) added.

why I have some quotes from Waldenfels Plessner and the concept of expression collected by way of example, to make it to the fundamental difference between rock and forest Plessner significantly. Let's start with Waldenfels: is not just

"expression Nachaußentreten of what I've been inside, but the expression is the realization of the meaning;. it does not mean the outward manifestation of one mind that would internally already exists "(Waldenfels 2000, p.222) /" Traditionally it said it. (im, bodily expression '- d) for the exposition of the subject, although I avoid that word as possible "(Waldenfels 2000, page 228)

Two key moments in the two quotations from Waldenfels the term of the expression addressed: the meaning is completely in its implementation on the expression. There remains nothing unsaid. Whatever with 'meaning' may be meant, two aspects of its possible significance remain hidden here: the difference between meant and what is said (meaning) and the difference between signified and signifier (referentiality). Where is the sense of the expression 'fully realized, without rest, there can be only differentiality in which they express themselves - for example in terms of différance (Derrida) - but not between Ausgesagtem and unsaid.

The second aspect is the "self-presentation of the subject" in the "physical expression" Waldenfels expressed here its firm intention to avoid it if possible, from, subject to talk '. Whatever Themselves 'in the body in whatever way the expression' may bring, there is no inner while Waldenfels According to the expression, "as if we had something inside that is pushed to the outside" (see Waldenfels 2000 S.223f. ).

follow Next, two quotes from Plessner:

"adequacy of the statement as an inside really bring outward impulse to live and their essential inadequacy and brokenness as reaction and forming a never even coming out life depth - this apparent paradox can be determined by the Law of mediated immediacy and understand them as binding to the human Existence prove how the apparent paradox of the reality of consciousness because of the immanence. "(Steps, S.333f.) /" The distance of the destination of the intention from the end point of the realization of the intention is precisely the how or the shape, the way of the realization . Any stirring of life person who is comprehensible in fact, legend, or mime, is therefore expressive way, the what of an effort somehow brings, that is expressed, whether it wants to print or not. ... Not here is the content and then the form in which it is accustomed to the professional man who chooses to target certain methods. The anticipation of form, their calculation is only possible where the people about the reality of decision already know and the fulfillment of its intentions are guaranteed. The form, however, as the distance between the target point and end point of the intention of realizing the speech is, can be very reason not anticipate, take away the content and put it on the content, it results in the implementation. It happens to the content that is only held by the target during the implementation of the endeavor. And because it this way, a continuity between intention and performance, despite the previously unknown and essentially never in itself given the refraction of intention beam in the medium of mental and physical reality, has the subject to administer law by a success of his endeavor. " (Steps, S.337f.)

expression 'or' statement 'means first of all in Plessner exactly what the word' off 'presses, namely the "interior truly outward-making () movement of life." This movement is now broken into but at the same time, since they are never able to adequately translated into a form (expression)! This "inadequacy" is "essentially" so that the expression of the interior of an impulse to live only in so far is able to adequately implement 'that, in the form of failure, the failure of the statement, the original meaning only can be seen - as unfathomable life depth. " By fall apart so the "target" of the underlying "intention beam" and the "end point" of the utterance meaning is not precisely the same sense, namely because it is meant and what is said between an infinite difference. Moreover, according to Plessner every emotion a person's life is at once an expression of life, "whether it wants to print or not." Expression is therefore a basic form of eccentric positionality.

That still fall apart form and content, target point and end point of an utterance is not simply unrelated, and that there were "There is a continuity between intention and performance", is located on the held out "intention beam" of a subject of the statement that knows of his intentions only due to the opening that happens to them in the "medium of psychic and physical reality", ie development statement from the inside out and from outside to inside, from the 'soul' to the 'body' (bodily expression), and the ego (subject) to you (another subject) and back.

should be clear at this juxtaposition of rock and forest Plessner that there is a ratio determination of inner and outer sides of the either / or there and that this Doppelaspektivität is essential if you want to get the mind-body border and its significance for the humanity to the track.