first Life-world as "the unity of society and memory"
second The body as a body model of all demarcations
third Addendum: circulation of meaning and mass production
At this point again, a comparison between contrast, the technology critic, and Assmann, the classical scholars, are drawn. It is about the definitions of 'meaningfulness' and the 'mass production'. Indeed, there is a striking analogy between the Economic described by Anders, ontology 'and Assmann's notion of text, an analogy which may also apply to an implicit, nihilism' of the basic hermeneutics, thus meaning the boom Jan Assmann suggests. The analogy consists in the principle of repetition, both in Assmann like Anders, determines the meaning of texts or Seinshaftigkeit or products. Texts must again be held, so read and interpreted in order to have meaning, and products have to go into production so that they "value" can have.
It makes no difference that it is the interpretation of texts are also variation and innovation is (see Cultural Memory (1992), S.99f.), we have to deal not only with a steady series episode in the commodity production. It is precisely the combination of technology and capitalism demands of commodity production in almost a corresponding continuous variation and technical innovation of products, so that one can speak here not just of one, mindless "repetition of the same.
This analogy goes so far as the Assmann even talks like the money from a sense of circulation, "meaning remains alive only by circulation. The rites are a form of circulation. The lyrics however are not yet on its own, but only insofar as they circulate in turn. () If they come out of use, they are more likely to be a grave as a vessel of meaning ... "(See Cultural Memory ( 1992), p.91)
But what contributes to the development of an education at Assmann memory (see Cultural Memory (2000), p.33, 43), leads to a different ambiguous ontological status of particular products of broadcasts (see antiquatedness vol.1, p.131, 142f). the ruling power of consumers, how it is for them to mere information, or to the events themselves is, is weakened. This ambiguous status carries over to all other products of the production of goods. They all assume the status of 'phantoms' format, ie a spectral cross between real phenomena and mere illusions.
out the same time to a redefinition of the relationship between producers and consumers: from now on are also on the whole self-conscious producers of commodity production itself only consumers (cf. antiquatedness vol.1, S.6f.), And consumers become producers because they are involved in, working from home 'in front of the TV sets in the production of mass man (cf. antiquatedness vol.1, p.103).
Anders' identification of these ontological ambiguous, products' as' phantoms' and the associated diagnosis of nihilism lights without any further notice. Assmann also that necessarily must come to the opposite conclusion, namely, the cultural need for meaning by updating times ritual (oral cultures), commentators and several times as well as interpretation, repetition '(written cultures), is immediately. At the same time is, however, a slight discomfort, because one can not help thinking suggests that both processes Wirtschaftsontologie and the memories, the same basic principle with each other - that perhaps the nihilism that is has the same root as humanity: namely, the sense of human need. For man would not be appropriate in need, as he might, otherwise, the mass production of goods, the inversion of supply and demand as a generation of demand through the offer expire like a drug addiction? That meal so
nihilism and humanism to Auschwitz from the same source can deny barely. But what is meant when I add to that also bears his nihilism, humanism itself in itself? - To me, the counter-principle leads to repetition as a symbol, being and worth stiftendem basic principle: in contrast to the atomic bomb and Assmann, Auschwitz '. Just as the atomic bomb Wirtschaftsontologie the principle in question, because it can not be repeated, so do not go into production can set up so Auschwitz 'Humanism in the issue because it must not be repeated . , Auschwitz 'sets the inner nihilism open any future human sense reference. (See Cultural Memory (2000), S.36f.)
That should come out of this nihilism something positive, namely humanity, seems to Mephisto, the other has denied any legitimacy (cf. antiquatedness vol.1, S.277f. ) to justify again. But humanism is not even in the non-repeat- being allowed of Auschwitz more of a restoration of the good at a higher level, the speech, but only by an ensuing responsibility for a future possible decent life - and before the (morally, historically, however, quite) repeatable film factual meaninglessness.
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