By Toivo Koivukoski
During this special, enlightening monograph, Toivo Koivukoski explores the situations that experience led sleek society to take advantage of the concept that of growth as a surrogate cosmology that provides contributors a feeling of position and objective. by means of linking a variety of ancient paradigms from German Idealist philosophy to modern philosophies of know-how, this paintings of political concept describes an alternate, immanent development of improvement that's, in a feeling, pushed by means of its personal unintentional results. The meditations defined inside of this ebook map out the hypertext pathways of our international process, making its constitutive kin and underlying concept strategies obvious.
Koivukoski mirrors the hot hyper-realities of digital communications applied sciences by way of structuring the textual content in compact subchapters which are associated via an index of topics that enables readers to "find their very own philosophy" by way of leaping to parts of curiosity. If, as he argues, heritage understood in a linear, lockstep model is over, then the methods of constructing thoughts should still switch respectively in order that the types of retrievals, anticipations, loops, and leaps that symbolize nonlinear, networked considering are consciously discovered in an id of shape and substance.
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Extra resources for After the Last Man: Excurses to the Limits of the Technological System
F. W. J. von Schelling, Ages of the World, 123. 15. G. W. F. Hegel. The Phenomenology of Mind, (J. B. ) 79. 16. Ages of the World, 181. 17. Ages of the World, 119. 18. Ages of the World, 174. 19. 1. 20. Phenomenology of Mind, 93. 21. Reason in History, Robert S. ) 12. 22. Phenomenology of Mind, 87. Hegel’s qualification of natural science as “naïve” for attempting to all at once “walk on its head”—that is to take the world of objective necessity as its subject—can be interpreted as a preemptive defense against both Marx’s critique and his attempted inversion of idealism.
What remains of such efforts are systems of history so perfect that they cannot allow progress beyond the past, because the first moment of contingency 16 Section 1 would effectively condition the realization of total freedom. One can only speculate on the fate of an unfinished manuscript, but perhaps this is why Schelling’s Ages of the World never got beyond its account of the past toward the present and future, though it was intended as a complete system of history, wherein “There will then no longer be a difference between the world of thought and the world of reality.
26 According to Plato a being is what it is and not otherwise because of its unchanging form. The changes and plurality of expressions of beings that we witness in the world are conceived as deviations from archetypal forms, and worldly beings are thus seen as imperfect representations of enduring ideas, with the source of being represented as being beyond the world and its changes. Philosophy for Plato is, in this sense a technique for thinking ourselves and other worldly beings outside of time by tracing the changes and plurality of worldly existences back to the unchanging eternal ideas that inform them.