Walter Benjamin’s Cosmos: Correspondence, Aura, and the Cosmo-Geological Subject

Q2 Arts and Humanities
F. Neyrat
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引用次数: 1

Abstract

Abstract:In the interpretation of Walter Benjamin’s philosophy, his thinking is commonly divided into two distinct blocks: the culture-language-aesthetics block, where language functions as a mediation between the critique of culture and the analysis of technology at work in art, and the politics-history-theology block, where history mediates between Benjamin’s (quasi-)Marxist politics and his heterodox messianism. I propose to question this conventional interpretation by exploring Benjamin’s cosmology, his thinking of the universe and the Earth, the way this thinking determines the concept of aura, and the new type of subjectivity that this philosophy induces. Benjamin’s cosmos is neither an ordered and hierarchical space, nor a totality of celestial objects, but rather the occasion of a lightning experience, an improbable “constellation” where the most distant in space and time fleetingly encounter the here and now.
瓦尔特·本雅明的《宇宙:通信、气场和宇宙地质主题》
摘要:在对瓦尔特·本雅明哲学的解读中,他的思想通常被分为两个截然不同的板块:文化-语言-美学板块,其中语言在文化批判和艺术中起作用的技术分析之间起中介作用;政治-历史-神学板块,其中历史在本雅明(准)马克思主义政治和他的异端弥赛论之间起中介作用。我提议通过探索本雅明的宇宙论,他对宇宙和地球的思考,这种思考决定气场概念的方式,以及这种哲学所诱导的新型主体性,来质疑这种传统的解释。本雅明的宇宙既不是一个有序的、有层次的空间,也不是一个天体的整体,而是一个闪电体验的场合,一个不可能的“星座”,在那里,空间和时间中最遥远的东西短暂地相遇了此时此地。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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