By Denis Guénoun
The suggestion of the common used to be born within the lands we now name Europe, but it truly is exactly the common that's Europe's undoing. All ecu politics is stuck in a rigidity: to say a eu id is to be open to multiplicity, yet this very openness may perhaps dissolve Europe as such. This publication displays on Europe and its altering barriers over the span of twenty centuries. a piece of philosophy, it continuously attracts on concrete occasions. From historical Greece and Rome, to Christianity, to the Reformation, to the nationwide revolutions of the 20th century, what we at the present time name 'Europe' has been a succession of initiatives within the identify of ecclesia or group. Empire, Church, and ecu: all were developed not like an Oriental 'other.' The stakes of Europe, then, are as a lot metaphysical as political. Redefining a chain of key recommendations resembling global, position, transportation, and the typical, this publication sheds mild on Europe as approach by means of enticing with the main major philosophical debates at the topic, together with the paintings of Marx, Husserl, Heidegger, Patocka, and Nancy.
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Additional info for About Europe: Philosophical Hypotheses (Cultural Memory in the Present)
And therefore, even if it was “born,” even in Greece (which is debatable), the universal was not—at all—born in this Europe. 19 No doubt, what we call Europe somehow relates to what the Greeks designated in this way, and this is obvious, as in any heritage or etymology. And surely, we have to question this relation: when our “Europe” came to configure itself (and got its name), it was obviously neither indifferent nor fortuitous that this name reappeared; and by way of it a certain “load”—Greek ammunition—was transported all the way to us.
Europe for sure is not the Mediterranean, then—it is precisely the opposite way—and the term includes neither the islands nor the peninsulas, inasmuch as the former and even the latter are in the grip of the sea element, held by it, and carried along by this moving medium. Let us hold on to this: in due time (during the constitution of our “Europe”) this determination will be decisive. The two Homeric uses of the word, said to be its first attested mentions, point in this direction: There the lord Phoibos Apollon / resolved to make a lovely temple and spoke these words: / “Here I intend to build a beautiful temple / to be an oracle for men who shall always / bring to this place unblemished hecatombs; / and as many as dwell on fertile Peloponnesos / and on Europe and throughout the sea-girt islands / will consult it .
Re)presentation is what happens when the assembly disperses. (Re)presentation is certainly political, as Rousseau complained. But it is also, accordingly, (re)presentation of the world. The world is (re)presented because it is not gathered. That which assembles is the polis. That of which there is an assembly is the polis. 68 This gathering is the space of an us: citizens, Athenians. There is no presentation of the world in this, but rather a cosmos, the arrangement of celestial spaces in or under which the assembly sits; and in front, no one—no world [aucun monde].
About Europe: Philosophical Hypotheses (Cultural Memory in the Present) by Denis Guénoun