A hermeneutical ontology of cyberspace by Cristian Pralea

By Cristian Pralea

During this learn I construct a hermeneutical ontology of our on-line world. specifically I interpret the
conditions underlying lifestyles during this digital house that has been created through interacting
communication machines, or what we have now come to grasp because the world-wide-web. My
argument is that there's a particular lifestyles linked to this phenomenon and my objective is to border and stick with an inquiry upon its being. eventually, the “digital experience” is the result of contemporary Western cultural inspiration and accordingly one of many privileged areas for realizing Western tradition.
My technique is hermeneutical even if I affiliate hermeneutics with ontology in a
manner just like that of Gianni Vattimo. Vattimo argues that any ontology on the finish of
metaphysics should be hermeneutical. as a result we're facing an “ontology of decline,” an inquiry right into a declension of being, and therefore learned alongside strains of highbrow genealogies.
In this dissertation, I discover 4 significant topics. First, we've the belief of our on-line world as
a privileged flooring for investigating Modernity. moment, is the belief of hermeneutics as a koiné of our instances, hence a suitable strategy for this research. 3rd, I argue for the impossibility of keeping apart the electronic from the human, that means that there's a basic electronic human adventure which we will unearth by way of digging via our on-line world. The fourth topic, which appears to be like in the direction of the tip, is the belief of an intimate connection among our on-line world, Modernity, and a democratic frame of mind understood in an ontological instead of political approach.

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This idea of progress though would be just an empty idea, since the goal of this history is to achieve the conditions of possibility for only its continuation (in fact, this is exactly what Comte was trying to do with his Universal Religion). Vattimo argues as well that the two crises of the idea of progress and of the idea of a unitary course of history are tightly connected, yet he thinks of two different reasons for their dissolution: the end of colonialism and European imperialism, and the rise of a “society of generalized communication” through the development of mass-media.

The excess of this type of knowledge, though, is that which makes Nietzsche think about an “historical illness:” it would prevent anything new from being actually created. Entrenched in a certain view on past and future history (a view that has to be objective), man loses sight of any other possibilities. The “historical illness” belongs to the idea of progress. They are inter-related, but it is the same “historical illness” that brings about its dissolution as well. And this is because any solution proposed to this illness can only lead to the dissolution of the idea of a unitary course of history.

Thus, the conditions of any experience have to be looked for exactly in this un-grounding, in this reign of simulacra, where representation does not grant a higher status to an original over its copy anymore, as everything is in fact constituted through difference. But where is the place of the subject in all this and, most 31. Gilles Deleuze, Difference and Repetition (Columbia University Press, 1995) 27 of all, can we still call it a subject? Things are bit complicated here, and we will see why immediately.

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