Bernard Stiegler’s concept of individuation suggests that the human being is co-constituted with technology. Technology precedes the individual in the respect that the latter is thrown in a technological world that always already contains externally inscribed memories—what he calls tertiary memories—that selectively form the individual and the collective space of the community. Revisiting Husserlian phenomenology, Stiegler renews the critique of culture industries asserting that imagination and differance have always been technologically mediated, and echoing the Heideggerian anxiety concerning thinking’s over-determination, Stiegler (...) offers an intriguing analysis of the specificity of our age’s technologies while exploring the possibility for political responsibility and educational intervention. (shrink)

This special issue of Parrhesia has developed from the 2010 Australasian Society for Continental Philosophy’s Conference at the University of Queensland on the theme of the philosophy of affect.

This article provides an account of the cultural changes induced by the pandemic, and draws on the tradition of critical theory (especially the work of Horkheimer and Adorno, and Fromm) and the work of Bernard Stiegler to critically assess their impact. It is argued that the rise of online forms of consumption based around streaming have had a deleterious impact on the critical faculties of the individual, and argues that the practice of walking – as proposed by Frederic Gros – (...) could potentially provide a remedy to the problems caused by the increase of uncritical cultural consumption. In this respect, it provides an original account of the relevance of both the tradition of critical theory and the work of Stiegler to the pandemic, together with providing a discussion around the act of walking as an active measure that one can implement in one’s life to counteract and (hopefully) overcome the detrimental effects that the commodification of leisure time has fostered during the pandemic. (shrink)

In this article, I set up a Heideggerian framework of research in order to investigate the phenomenon of looking at the smartphone screen, focusing especially on the desire to look, which I see as intricately connected with the desire to know and the desire to be. With a clear phenomenological disposition, supplemented by a deconstructive look via Giorgio Agamben and Bernard Stiegler, I turn to Ovid’s Metamorphoses, and especially to his myth of Narcissus, and to Lacan’s theory of the formation (...) of the I, concluding that desire necessitates the split of the self, the self’s misrecognition in an image or in a medium or in a screen, and the subsequent reorganisation of the body, which ultimately allows for the self’s metamorphosis. After this, I discuss specifically the phenomenon of looking at the smartphone screen, emphasising that in an age that the presence of screens and of technologically produced images increases exponentially, we cannot ignore this phenomenon’s implications for educational theories and practices. Rather, we need to orient our investigations towards the interconnectedness of looking, knowing, and desiring, underlining therefore the need for an educational focus on the ways we learn to see and on the ways we learn to desire. (shrink)

Drawing upon Bernard Stiegler’s and Jacques Rancière’s conceptions of medium as a milieu this article seeks to address the question of the political aspects of the aesthetic in relation to the notion of medium. Based on the analysis of this theoretical question the article interprets and discusses artistic endeavors to re-appropriate and reconfigure conservative symbolic orders and media milieus that have become dissociated in relation to works of art by Alfredo Jaar and Thomas Hirschhorn.

V najnovejšem zborniku spisov o sodobni globalni krizi, Against the Double Blackmail, Slavoj Žižek trdi, da potrebujemo Wiederholung Evrope. Tako, denimo, zapiše: »na podlagi kritičnega soočanja s celotno evropsko tradicijo moramo ponoviti vprašanje 'kaj je Evropa?' ali, raje, 'kaj za nas pomeni biti evropejci?' in na tej podlagi zgraditi novo vizijo«. V danem prispevku raziskujem, kako se takšno ponovno prisvajanje »Evrope« skozi ponavljanje že dogaja, kot to nakazuje niz potez, znamenj in drugih sledi, izdolbenih s stopinjami beguncev in prosilcev za (...) azil med njihovo potjo od juga proti severu. Če je v Žižkovi knjigi »evropska tradicija« sinekdohalno predstavljena kot dvojna figura Edgarja Allana Poeja in Mary Shelley, je to zato, ker sta pisatelja z vnaprejšnjo izključitvijo vseh možnosti izhoda, uprizorila izvirno fantazmo severa, na podlagi katere se današnji begunci sklicujejo svoje pravice. Izkazalo se je, da je bila »sanjska dežela« ali Ultima Thule, od samega začetka logika vpisa. Iz te perspektive bi bilo dejanje iskanja zatočišča način »mišljenja s stopali«, kot je nekoč škandalozno zatrdil Lacan, pri čemer bi bilo besedilo, stkano kot »Evropa«, nezavedno te misli. (shrink)