Download After Life by Eugene Thacker PDF

By Eugene Thacker

Lifestyles is certainly one of our most elementary thoughts, and but whilst tested without delay it proves remarkably contradictory and elusive, encompassing either the broadest and the main particular phenomena. we will be able to see this uncertainty approximately lifestyles in our behavior of impending it as whatever right away clinical and mystical, within the go back of vitalisms of every kind, and within the pervasive politicization of existence. briefly, lifestyles turns out all over the place at stake and but is nowhere the same.

In After Life, Eugene Thacker clears the floor for a brand new philosophy of existence via recuperating the twists and turns in its philosophical historical past. starting with Aristotle’s originary formula of a philosophy of lifestyles, Thacker examines the impression of Aristotle’s rules in medieval and early glossy inspiration, prime him to the paintings of Immanuel Kant, who notes the inherently contradictory nature of “life in itself.” alongside the best way, Thacker exhibits how early glossy philosophy’s engagement with the matter of existence impacts thinkers similar to Gilles Deleuze, Georges Bataille, and Alain Badiou, in addition to modern advancements within the “speculative turn” in philosophy.

At a time while existence is labeled, measured, and exploited in a number of methods, After Life invitations us to delve deeper into the contours and contradictions of the age-old query, “what is life?”

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Its motifs of light and radiation not only reaffirm a single, centralized divine source, but, in its Neoplatonic superlative life 35 variant, it also assures a hierarchy of processes, causes, and distributions, from one circle to the next, from a higher layer to a lower layer, along the great chain of beings. 18 Frequently, negative theology is interpreted such that it can be brought within the ambit of positive theology. Negative theology also has within it a number of important ambiguities, specifically regarding the idea of superlative life and the role of negation in thinking the superlative.

27 What is at stake for this distinction between Being and beings is the way that the specifically human being hovers between these two terms: “We consider beings as a 20 chapter one whole, and thereby think being. ”28 Aristotle’s fuzziness vis-à-vis the question of life remains interesting, however. For, on the one hand, Aristotle appears to simply apply metaphysical concepts to the question of life, implying—contra Heidegger—that the latter can in fact be adequately thought in terms of, and subordinate to, the question of being.

But this also presupposes an ontology of life that is not simply identical to ontology per se. This involves the basic presupposition that every ontology of life presumes a primary distinction between life and being—but only insofar as it can think of life only in terms of being. The principle-of-life (psukheˉ) and the boundary-of-articulation (Life vs. the living) appear to at once provide not only a ground for an ontology of life, but also the ground for dissolving the concept altogether. To this end, the De Anima presents the concept of psukheˉ as an always-receding horizon—on further examination, “life” simply becomes isomorphic with time and temporality, with form and causality, or with spirit and transcendence.

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