幻影的短暂迟滞

IF 1.2 Q2 ANTHROPOLOGY
Christopher Santiago
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引用次数: 2

摘要

这篇文章追溯了整个西方文明中幻想的彻底贬值。在尼采批判视角的帮助下,我发展了一个歇斯底里的概念,它是在每个人的成长中反复出现的一系列集体创伤,由此幻觉从身心界面转变为邪恶的化身,转变为学习疾病。从以柏拉图、亚里士多德和斯多葛学派为代表的古典主义知识开始,然后向上进入基督教时代,我主要关注启蒙思想家,如霍布斯和培根,他们代表了想象力棺材上的最后一颗钉子。下一节将检视尼采对幻相的重新发现,以及后结构主义的理论贡献。把巴塔耶和德勒兹放在一起,我看到了德勒兹早期对幻觉的热情和最终对幻觉的背叛,我认为巴塔耶强调了神话幻觉的情感力量,把它作为一种起义,来重新获得我们的经验和生活。文章以推测结束,提供布鲁诺的记忆艺术作为主导的西方歇斯底里的一种本体论和认知替代,其他的过去打开了其他可能的未来,一种不接地,矛盾地导致人类房屋在一个重新迷人的宇宙中恢复。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
A Brief Hystery of the Phantasm

This article traces the radical devaluation of the phantasm throughout Western civilization. With the help of Nietzsche’s critical perspective, I develop a notion of hystery as the series of collective traumas repeated in each individual’s growth, whereby the phantasm changes value from psychosomatic interface, to evil incarnate, to disease of learning. Beginning with the Classical episteme represented by Plato, Aristotle, and the Stoics, then moving up through the Christian era, I focus primarily on Enlightenment thinkers such as Hobbes and Bacon, who represent the last nail in the imagination’s coffin. The next section examines Nietzsche’s rediscovery of the phantasm and the theoretical contributions of post-structuralism that follow in Nietzsche’s wake. Juxtaposing Bataille and Deleuze, I look at Deleuze’s early enthusiasm and ultimate betrayal of the phantasm, and I posit Bataille’s emphasis on the affective force of the mythological phantasm as an insurrection to reclaim our experience and life along with it. The article ends with speculation, offering Bruno’s art of memory as an ontic and epistemic alternative to dominant Western hystery, other pasts opening to other possible futures, an ungrounding that paradoxically leads to a restoration of the human house in a re-enchanted cosmos.

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来源期刊
CiteScore
1.40
自引率
33.30%
发文量
27
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