The main thing is that in the early nineteenth century was such disposition of knowledge, which simultaneously appear historicity savings (in accordance with the forms of production), limb of human existence (according to uncommon goods and labor) and the approach of the end of History -- be it infinite or slowing also a decisive turning point. History, anthropology and suspension the development is located according to the model, defining one of critical thinking circuits of the nineteenth century. We know, for example, what the role played by the disposition of the animation humanismo with their tired blagozhelatelnom; you know, how it revived a utopia universal achievements. For classical thinking utopia was, rather, a dream about the first principle: pervoozernaya the freshness of the world lay the Foundation of an ideal deployment pattern in which every thing seemed in its place, in their environment, with their features, with their direct equivalents; and these ideas in their original clarity not yet separated from the living, sharp and tangible presence that it is for them lies. On the contrary, in the nineteenth century, utopia refers more to the end times than to the beginning: knowledge is built already not as picture but as a series, chain, formation: when the promised evening in darkness will see a shadow of a junction, then History, whether in the turbulent frenzy, whether in a slow self-destruction, identify the anthropological truth of human existence in all its permanence; at the same calendar time, maybe not stop, but it seemed empty because the historicity fully coincide with the human essence. Focus formation, with all its internal possibilities -- drama, oblivion, alienation, will be in captivity at the end the human being, which in turn will find it crisp and clear expression. The limb in all its truth is given in time-and that time is coming to an end.
The main thing is that in the early nineteenth century was such
ReplyDeletedisposition of knowledge, which simultaneously appear historicity
savings (in accordance with the forms of production), limb
of human existence (according to uncommon goods and labor) and
the approach of the end of History -- be it infinite or slowing
also a decisive turning point. History, anthropology and suspension
the development is located according to the model, defining one of
critical thinking circuits of the nineteenth century. We know, for example, what
the role played by the disposition of the animation humanismo with their tired
blagozhelatelnom; you know, how it revived a utopia
universal achievements. For classical thinking utopia was,
rather, a dream about the first principle: pervoozernaya the freshness of the world
lay the Foundation of an ideal deployment pattern in which
every thing seemed in its place, in their environment, with
their features, with their direct equivalents;
and these ideas in their original clarity not yet
separated from the living, sharp and tangible presence that
it is for them lies. On the contrary, in the nineteenth century, utopia refers
more to the end times than to the beginning: knowledge is built already
not as picture but as a series, chain, formation: when
the promised evening in darkness will see a shadow of a junction, then
History, whether in the turbulent frenzy, whether in a slow self-destruction,
identify the anthropological truth of human existence in all its
permanence; at the same calendar time, maybe not
stop, but it seemed empty because the historicity
fully coincide with the human essence. Focus
formation, with all its internal possibilities -- drama,
oblivion, alienation, will be in captivity at the end
the human being, which in turn will find it
crisp and clear expression. The limb in all its truth is given
in time-and that time is coming to an end.