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in: "Etica & Politica / Ethics & Politics", XIV, 2012, 1, pp. 27-45 (http://hdl.handle.net/10077/7286)
Il metron della techne. Apologia della diserzione2012 •
Moving from Roberto Marchesini’s – one of the exponent of the so called posthumanism – criticism against the dialectics “technophoby versus technomania”, this paper claims to point out and discuss the unexpressed anthropological assumption lying at the basis of a supposed unbiased approach to technology. In the idea of overcoming the traditional image of human being (essentialist and anthropocentric), which may be considered restrictive as it does not fully express its “being able to be”, a more specific thought is hidden: that human being were, in fact, a basically creature of lack (an integral Mängelwesen), needing healing and salvation. Technology was invested with such a sotheriological aim, so that it is its thaumaturgical virtue which has to redeem man. It realizes its purpose through a process called neoambientalità (neoenvironment), according with the following stages: pauperizzazione (pauperization) and ferinizzazione (feralization). Deprived of his own peculiar mondanità (wordliness), its having-world (Welt), human being becomes poorer from an ontological point of view and therefore placed into a mere environment (Umwelt) as an animal among the others. Such an environment that is not a physical or natural one, but a technological environment, which is why it is a neoenvironment. Behind the supposed technoequanimity claimed by posthumanism hides a pure technolatry. This argument lead us to affirm that discriminant and metron which has to be used in inquiring into the Frage nach der Tecnhik (the question concerning technology) is a fideistic one. In order to face it, philosophy must always answer to this question in one way: confirming its atheistic calling in referring to its own skeptical ethos. When technology, as shape of the contemporary world, claims its epochal injunction, philosophy has to make an act of supreme desertion.
Risk as a cultural frame for incertaity Why risk is a so important issue to understand contemporary societies? Any reflection about risk society and its possible overcoming must first face the relevance of this concept, literally dominating the cultural horizon and public debate agenda in Western societies. It had become relevant element of the contemporary social context, which increasingly affects a number of individual and collective choices. Thus, it is inevitable that any attempt to provide an explanation should start by a paradoxical contradiction: despite the fact that in all industrialized societies data show an increase in life expectancy , a general improvement in health conditions, a reduction of social conflict and crime, we feel increasingly besieged by fear to be exposed to new sources of risk. This results in a multiplicity of individual and collective strategies designed to protect us from risk, and therefore in a significant increase in demand for security. In other words, to better understand the centrality of risk is necessary to go beyond the alleged objectivity of threats to look out on the social scene to grasp the deep roots of this anxiety, which has become a hallmark of late modernity cultures. This results in a multiplicity of individual and collective strategies designed to protect us from risk, and therefore in a significant increase in demand for security. In other words, to better understand the centrality of risk is necessary to go beyond the alleged objectivity of threats to look out on the social scene to grasp the deep roots of this anxiety, which has become a hallmark of late modernity cultures. Recognizing of the relevance of these issues has led to the risk society definition, a formula that not only metaphorically ties the emergence of the risk to unintended consequences of the process of modernization, focusing on the dark side of well - being."""
Eraclito, Frammenti Parmenide, Poema sulla Natura Gorgia, La difesa di Elena Protagora (brano tratto dal Teeteto di Platone) Socrate, Apologia (testo di Platone)
Q ualche tempo fa, in occasione delle lezioni su Zenone di Elea tenute ad Ascea da Jonathan Barnes 1 , ho scritto un piccolo saggio sul 'metodo' analitico in filosofia antica, di cui Barnes è cultore di fama mondiale. Il motivo che mi ha condotto a scriverlo deriva dall'im-patto che tale metodo 2 ha usualmente su molti degli studiosi di filosofia antica di area 'continentale', in special modo francesi e italiani. Quello che spesso viene detto nei confronti di questo modo di praticare la filoso-fia antica, va dalla critica di anacronismo (in quanto vengono applicati concetti e procedimenti, nella fattispecie la logica contemporanea, troppo moderni e sicuramente estranei ai filosofi antichi), all'accusa, ritenuta gra-vissima, di voler far dire ai filosofi antichi quello che non hanno mai detto. In pratica, l'accusa riguarda una mancanza di simpatia e di indul-genza nei confronti dei nostri predecessori: in nome di una ricerca della verità, e forti di una maggiore competenza, acquisita dopo millenni di pra-tica filosofica, si 'sparerebbe sulla croce rossa': si farebbe, cioè, ai filosofi antichi il torto di criticarli severamente e/o correggerli per far loro soste-nere delle teorie magari vere (o quantomeno plausibili) e raffinate, ma ana-cronistiche e estranee al loro reale pensiero. Alla base di questo giudizio si trova certamente l'utilizzazione, da parte degli storici della filosofia analitici, di un principio fondamentale per il loro modo di procedere, il celebre 'Principio di carità'. Chiamato così da L. Wilson alla fine degli anni '50, ma reso celebre da Quine e Davidson, 1 Queste lezioni sono ora in via di pubblicazione (J. Barnes et al., Zenone e l'infinito, Eleatica 2, a cura di L. Rossetti e M. Pulpito, Academia Verlag, Sankt Augustin), corredate da alcuni saggi introduttivi (tra cui il mio, che porta come titolo La dicotomia di Zenone ovvero l'anacronismo anglosas-sone) e dalla replica ad essi fatta dallo stesso Barnes (Some notes and queries). 2 Che però non è un metodo, come spiega Barnes nella replica al mio inter-vento, ma piuttosto una competenza; e neppure particolarmente 'analitico', non più di quanto non siano analitici studiosi di storia della filosofia antica del calibro di Pierre Aubenque o Enrico Berti.
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