Cristian Pralea's A hermeneutical ontology of cyberspace PDF

By Cristian Pralea

During this learn 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 via interacting
communication machines, or what now we have come to grasp 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 stick with an inquiry upon its being. eventually, the “digital experience” is the result of recent Western cultural proposal and consequently one of many privileged areas for realizing 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. for that reason we're facing an “ontology of decline,” an inquiry right into a declension of being, and therefore discovered alongside traces of highbrow genealogies.
In this dissertation, I discover 4 significant subject matters. First, we've the belief of our on-line world as
a privileged floor for investigating Modernity. moment, is the belief of hermeneutics as a koiné of our instances, therefore a suitable procedure for this research. 3rd, I argue for the impossibility of setting apart the electronic from the human, that means that there's a normal electronic human adventure which we will unearth by means of digging via our on-line world. The fourth subject, which looks in the direction of the top, is the belief of an intimate connection among our on-line world, Modernity, and a democratic attitude understood in an ontological instead of political approach.

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Extra resources for A hermeneutical ontology of cyberspace

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Besides the three strata of reality we mentioned in the beginning, language actually came to impose itself as its own: the limits of my world are the limits of my language – claims Wittgenstein; language is the home of being – claims Heidegger; intersubjectivity constitutes the concrete transcendental reality – argues Husserl; communication, the relations informed by responsibility, are an individuating principle for Lévinas. Moreover, by becoming a model, the other three models were engulfed by it as well.

A new social order came to be as small batch flexible production systems based on robotics and information technology are beginning to be used for producing more and more customizable goods for more and more specialized markets. The possibility of using re-programmable manufacturing technology brought by the development of the informatics has opened the way towards a new relation between producer and consumer. We no longer need standardized goods to keep a profitable business. Instead we must re-shape our economic thinking and look at our clients as individuals rather than large masses of people belonging to some “normality” standard.

39 The end of history, if we continue to think within this framework, would not be as in Comte’s vision, the beginning of a new “Normal Age,” raising the idea of progress to a godlike status, nor something akin to some apocalyptic vision about the end of the world. The experience 38. Friedrich Nietzsche, “On the Uses and Disadvantages of History for Life” in Untimely Meditations (Cambridge University Press, 1997) 39. Gianni Vattimo – The End of Modernity: Nihilism and Hermeneutics in Postmodern Culture (Johns Hopkins University Press, 1991) 33 provided by “post-historicity” is exactly the experience of the impossibility of conceiving of a progressive unitary course of history – and we have to add – anymore.

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A hermeneutical ontology of cyberspace by Cristian Pralea

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