By Cristian Pralea
During this research I construct a hermeneutical ontology of our on-line world. particularly I interpret the
conditions underlying life during this digital house that has been created by means of interacting
communication machines, or what we've come to understand because the world-wide-web. My
argument is that there's a particular lifestyles linked to this phenomenon and my target is to border and persist with an inquiry upon its being. finally, the “digital experience” is the result of recent Western cultural idea and as a result one of many privileged areas for figuring out Western tradition.
My method is hermeneutical even though 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. accordingly we're facing an “ontology of decline,” an inquiry right into a declension of being, and therefore discovered alongside strains of highbrow genealogies.
In this dissertation, I discover 4 significant topics. First, we now have the assumption of our on-line world as
a privileged flooring for investigating Modernity. moment, is the assumption of hermeneutics as a koiné of our occasions, hence a suitable procedure for this research. 3rd, I argue for the impossibility of isolating the electronic from the human, which means that there's a common electronic human event which we will be able to unearth by means of digging via our on-line world. The fourth subject, which looks in the direction of the top, is the assumption of an intimate connection among our on-line world, Modernity, and a democratic approach understood in an ontological instead of political means.
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Extra resources for A hermeneutical ontology of cyberspace
Dasein is cast, historically finite between birth and death, between the limits of an epoch, within the limits of a language and of a culture. Dasein is in an already constituted world from the very start, yet by being it (re)constitutes itself, and with itself, the world. This world building is possible just because of its functioning as a state of revelation, meaning as a place where beings come to be. The world of this “subject,” the place of this truth, is the world of the Nietzscheean dead God, and the world of Heidegger’s being reduced to value.
For our purposes here we will ask a question concerning a cultural form that seems to reflect the de-realized experience of Abendland and its soft subject: a question concerning digital culture, a question concerning cyberspace. 56. It is not an accident I would say, that The Origin of the Work of Art which is the theoretical continuation of The Question Concerning Technology is built as a similar inquiry: he seems to follow the wrong paths of answering the question only to reveal at the end that, although wrong, they were necessary for the right one to be understood.
This would be that “salvation” Heidegger referred to. Enframing is not just a fulfillment, and thus end, of metaphysics, but constitutes itself as a place where the happening of being is unveiled. The thought of Enframing, because of the way it appears, and because of what it is, calls for a repositioning of metaphysics: perhaps indeed a surpassing, if by that we think of rewriting and distortion. This would be the meaning of the mutation that we see in the modern thought, the change we seem to observe.
A hermeneutical ontology of cyberspace by Cristian Pralea