{"title":"Globalization as a Symbolic Form: Ernst Cassirer’s Philosophy of Symbolic Form as the Basis for a Theory of Globalization","authors":"Lucas von Ramin","doi":"10.1515/9783110492415-028","DOIUrl":null,"url":null,"abstract":": The aim of this paper is to investigate and problematize the present status of theories of globalization. Because of the actual diversity of these theories, a philosophical definition must be able to include this diversity without becom-ing meaningless. This paper claims that Ernst Cassirer ’ s philosophy of culture — especially his Philosophy of Symbolic Forms (1923 – 1929) — is particularly suitable for providing a uniform access. The first part therefore examines an understanding of such symbolic forms; it shows on the one hand the problems of classical theories, and on the other hand the advantage of a functional access of cultural production, provided through the concept of Cassirer ’ s elaboration of the conditions of possibility of culture and meaning. The paper then identifies the different aspects of globalization as a symbolic form, including the way it became a picture of the world, changed the understandings of space and time, is an inter-pretive paradigm and myth, and finally has consequences for the construction of subjectivity and identity. In a summarizing section, the paper highlights the paradoxical structure of globalization as its constituent moment. With the concept of symbolic forms, this awareness of contingency can be understood as a specific way of comprehending, related to our time and its cultural processing and man-aging strategies. In conclusion, there is much to suggest that the concept of globalization should be treated as a world image. Only then can one understand why globalization has become a symbol of our time: on the one hand, it occupies itself with universalistic claims; on the other, it is permeated by particular anxiet-ies. It has become difficult to escape the concept of globalization. Not only does it consistently shape the media and academic discourse — our lives are also directly affected by the consequences of globalization. However, more detailed inquiries reveal that the phenomena to which globalization relates vary widely. This is true for everyday use, as well as for scientific use: a uniform definition of globalization does not exist. Therefore, the aim cannot be to search for a unique definition or something that all things meant by globalization have","PeriodicalId":126664,"journal":{"name":"Philosophy of Globalization","volume":"20 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2018-06-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"1","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Philosophy of Globalization","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1515/9783110492415-028","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 1
Abstract
: The aim of this paper is to investigate and problematize the present status of theories of globalization. Because of the actual diversity of these theories, a philosophical definition must be able to include this diversity without becom-ing meaningless. This paper claims that Ernst Cassirer ’ s philosophy of culture — especially his Philosophy of Symbolic Forms (1923 – 1929) — is particularly suitable for providing a uniform access. The first part therefore examines an understanding of such symbolic forms; it shows on the one hand the problems of classical theories, and on the other hand the advantage of a functional access of cultural production, provided through the concept of Cassirer ’ s elaboration of the conditions of possibility of culture and meaning. The paper then identifies the different aspects of globalization as a symbolic form, including the way it became a picture of the world, changed the understandings of space and time, is an inter-pretive paradigm and myth, and finally has consequences for the construction of subjectivity and identity. In a summarizing section, the paper highlights the paradoxical structure of globalization as its constituent moment. With the concept of symbolic forms, this awareness of contingency can be understood as a specific way of comprehending, related to our time and its cultural processing and man-aging strategies. In conclusion, there is much to suggest that the concept of globalization should be treated as a world image. Only then can one understand why globalization has become a symbol of our time: on the one hand, it occupies itself with universalistic claims; on the other, it is permeated by particular anxiet-ies. It has become difficult to escape the concept of globalization. Not only does it consistently shape the media and academic discourse — our lives are also directly affected by the consequences of globalization. However, more detailed inquiries reveal that the phenomena to which globalization relates vary widely. This is true for everyday use, as well as for scientific use: a uniform definition of globalization does not exist. Therefore, the aim cannot be to search for a unique definition or something that all things meant by globalization have