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The "true capital" and the breeding of the genius Comments on the philosophical writings of Ernest Renan Richard Roni product Esonet.it | ||
Rules order to be free is a negative attitude responsibility towards their dreams. This note corresponds to a perfect man-radiography Renan, that the common man that has the advent of a huge anthill of collective heroism. If the time of absolute systems is over, the men remain ground that "dream" a perfect view of the universe, who believe in a divine purpose, in the triumph of reason. Ernest Renan, who has demonstrated love of the mass-man with a philosophy pseudo-aristocratica, ha amato raffigurarsi come l'uomo delle differenze, perché credeva che la creazione di masse "organiche" fosse una legittima reazione all'ineluttabile durezza della natura. Perché la naturale inerzia del vivente consiste soprattutto nel saper sopportare il giogo di vivere "nell'ombra di un'ombra" [ 2 ], nel saper dominare il vuoto del caso attraverso vecchie credenze, che non sono state mai sostituite. In questo l'uomo è come una cavia da laboratorio, come quegli animali a cui i fisiologi levano il cervello per sperimentare i nuovi eroi e creare così il loro pubblico. Nella prefazione ai Dialoghi e frammenti filosofici (1876), Renan explains how man heir of absolute systems long gone, should be ready to launch a challenge to himself to develop a capability "superhuman" to bear the consequences of an artificial mind. The universe has a "perfect order" to reach, and the person must use the technique to gain experience in the block. The habit, or rather used to this "diversity" artificial, corresponds to that process of eternal disagreement and disruption of all the rhythms, as Musil would say, traceable in the life of the great metropolis, which resembles a bladder inhabitant seething mail in a container Laws, regulations and threadbare historical traditions. This new habit and ability to acquaint has the power to mortify the vital instincts "but these instinctive movements will weaken with time" [ 3], whose power so, in the words of Nietzsche, has be severely challenged by the absolute sovereignty of reason ghost. Not to be confused with the reason that, in the manner of Hegel, the subject becomes self-conscious by recognizing the freedom of the [ 4]: "for the full life of reason," says Renan, "is not necessary that all perceive [5 ]. There is no more space for the struggles for recognition, if the social instincts must be open to any aspiration to reason. "God does not act by particular wills": the principle of individual responsibility of action crumbles under the specter of a radical empiricism which prohibits the ability to think for a second world concepts. Everything is given, but nothing is granted. After Hegel, Renan can not reach a spiritual point of view that you do not copy that and on the other hand is not purely arbitrary. The absolute knowledge of Renan is an illusion to represent the true essence of man, and the appropriate objective and estranged essence of the phenomena is only a subtraction of reality, looms as the latest attempt to represent the old-fashioned way, an absolute "is" but does not become. Renan describes what is generally not a human process, but a divine process in humans, whose real subject is an abstract idea of \u200b\u200btruth. The case studies of the subject and free spirit is worthy of a Homeric laugh on a night in which all differences disappear. The general laws that all rules in a true, beautiful and good, as farming techniques man, leave no room for any escape transcendental man acts as a cause, but can not get exemptions from its creditors of 'afterlife. Subject to the universal reign of order, it opens the dark realm of nature, history and society. the manner of the gods of Epicurus insensitive, the universal rules of order does not affect human affairs, but due to man trying to establish connections and relationships "bribe God with small gifts" [ 6]. Unlike Marx's generic being, that by destroying the false idols to build a world where man was master of himself [ 7], the scientific man of Renan, through its discoveries, made a "miracle question" to change the order of nature. According to this reading, the man is an ant-hill that leads the world because, as Nietzsche observed, if we think a world without a subject, if we dropped the subject with the thought, remains the world of ants [8 ]. Renan's interpretation of the man in the values \u200b\u200bof truth, goodness and beauty as the ant is unaware that the man, older than her, crushes her with his gait. It is therefore from the feeling of pain that the world (including ants) can develop and grow on itself and the system of unmet needs to push each living being to produce a conscience. What kind for this consciousness? "There is within the reach of our means of observation," says Renan, "a higher consciousness to man (I mean a reflective consciousness, finite) [ 9]," the conscience of all seems to much here obscure, it seems not significantly exceed that of the oyster and the octopus, but there is, the world is moving towards its goals with sure instinct "[10 ]. According to this reading, human consciousness would only form a" refined " of instinct, that he has in common with animals. However, what seems to distinguish more precisely the man from the consciousness is not so much what the reason, that God identifies with Renan God is the conscience as the right instinct. To safeguard their interests, men must sacrifice their common parentage "of conscience" with the rest of the living world: "nature, in its combinations, appears to have targeted much more at a social purpose to the satisfaction of selfishness of individuals "[11 ]. The overcoming of mere self-interest is on two fronts: on one side with the religious ideology sublimation of instincts (" God is the reason why those who do not have "[ 12]), the other through a subsidiary of procreation" mixed feelings ", that" as the ropes of a ship [...] need to pull in close to repress, stop, to excite "[13 ]. Through the misuse of punishment more cruel, nature transforms man into a man-ant-polyp [ 14], which on the one hand seeks to safeguard the own specificity with the procreative act and another is built with "chimeric havens" [ 15], which in the cold can not find a trace of credibility. It is not the most cunning of reason to create the conditions for growth and development of the human species, but the persistent egoism of the instinct of self-preservation, and through the individual units will serve a higher purpose. "The beliefs of natural religion, all under the categorical imperative, have the air of a network that takes us into a trap, a filter that we are seduced by" a principle of progressive moralization, the instinct of self-preservation is refined in instincts, philosophical, moral and aesthetic to prepare man to work deceit that underlies the universe. Do not you try more, as taught by Schopenhauer, to stay through art, morals, or asceticism, the selfish instinct which pushes the world into a violent statement. Renan does not deny that the contents of the culture is in formation within the domain of an ideal self, but do not consider them in the perspective of development of the forces of our being, which they brought forward and supported beyond its purely natural state. In vain attempts to escape the eternal deception and the limit of a selfish nature. At its origin, however, there is mostly a matter of violence and the resignation of many: "Morality is thus reduced to submission. [...] This man's revolt is the crime par excellence. "[16 ]. The only way out is to fight the weak and strong to obey blindly, even if it means sacrificing your individuality. It's up to the genius-tyrant strengthen their complicity with God, to accomplish the great work of "farming" of poor planning by way of deception, "preaching to men the power, knowing full well that it does not derive any personal benefit" [17 ]. The "capital" of the true While epistemological point of view the human life derives its content from the realm of what is valid objectively, from a historical point of view he gets most of them from the assets accumulated by the kind of intellectual work. We have therefore, as Simmel observed, content preformed ready to be made by individual minds [18 ]. Thus Renan considers the process of capital accumulation-culture as a historical constant, from which there is a complex system of revenue and profits: Renan's categorical imperative prescribes to accumulate so much more intellectual force as possible as it may be the wide 'extension of absolute values. desire (désir ) of being first in fierce competition for rents that should relieve the burden of the need, thus promoting an intimate search of artificial paradise where you can look down upon the world is in labor. If the pain of the competition is our normal natural condition , culture and civilization break this balance [19 ]. On this point, Renan admits no ambiguity. The balance achieved by the accumulation of immense capital and well-being derived from the benefits of annuities, will lead the world to death [ 20], since the beginning of the story or passage from animality to humanity were " an abrupt exit from a paradise state without individuality, to switch to a state of war, love and hatred "[ 21]. Therefore there is no civilization without individuality. The genesis of individuality and its historical evolution are debtors of labor value. However, in this passage Renan contradicts itself. Because on the one hand, enhances the welfare of players full of artificial paradise where everything is true, beautiful and good, and the other candidly admits that in the context of modern civilization, and that fatal quell'inerzia balance will be the death the world. A prophecy about the future of capitalism or a mere nostalgia for a state of nature? Well, one option does not exclude the other.'s economy and way of life determined by money Due to the continuous objectification of relationships and the elimination of every hue and personal guidance. So it seems the looming possibility of a return to a pre-individual size in a state of nature upside down. In this way an internal barrier must arise among men, but this is the only one who can make the modern way of life, and in the psychology of Renan and will result in a racist attitude. If modern life is characterized by the nature in which it forces the dismissal of economic life and city life that depends on it, however, emerges only through this distance that the true feeling of the aesthetic and romantic nature. In this sense, the call can be understood di Renan a quella condizione paradisiaca senza individualità, un'immagine lontana, che sta davanti come una promessa mai completamente mantenuta. Lo sviluppo dell'economia capitalistica determina dunque un "ritorno" ad una condizione "virtualmente" paradisiaca di un mondo artificiale dalla breve durata: "solamente con la scienza […] comincia veramente il riflettersi dei raggi dell'universo. Si può dire quindi che l'umanità è la più alta espressione, a noi nota, della vita della natura […]. Fra qualche centinaio di migliaia di anni […] allora la Terra sarà come la luna, un pianeta esaurito, che ha compiuto il proprio destino e consumato il suo capitale planetario di carbone, di metalli, di forze vive, di razze. Il destino della Terra non è infinito" [ 22 ]. Ma la speranza è l'ultima a morire, perché "lo sviluppo razionale del mondo", chiarisce Renan, "non è subordinato a quello dell'uomo né alle ristrette risorse del globo terrestre" [ 23 ]. L'oggettivazione si può impadronire della produzione sia nei confronti del soggetto che produce che nei confronti di quello che consuma. Attraverso questo processo la produzione si trova al di là delle differenze sociali o d'altro tipo: "forse un giorno l'intero universo sarà associato in un'unica compagnia con un unico capitale. Le risorse per lo sviluppo dello spirito saranno allora inesauribili; you will undertake the conquest of the ideal with a practically infinite availability of resources "[ 24]. is emblematic Renan feel the need to save his theodicy, boosting the theory beyond its own limits:" the capital of the truth, although it is small economies, increases ever "[ 25]. According to this vector is produced, as Simmel would say, an advancement of the culture of things and the backwardness of the culture of the people, which leads to a Renan racist ideology, "the absence of sound ideas on inequality of the races can lead to a general decay" [26 ]. Idealization of work constant for the secretion of the true humanity, the origin of which there is the specter of a kind stepmother, leading from the sacrifice of individuality to whiplash inequality of classes. While Schopenhauer sought to suspend the struggle of all against all, using the morality of compassion, Renan felt the need to strengthen each division to inaugurate the arrival of new tyrants, who live on the crumbs of the table of the world. These new owners of a huge capital beneficiaries and users of their income, will have the task of dominating a mass materialistic they themselves created. When the fate of the world depends on one man or a small number of men, progress marks its decline: è il momento in cui le province insorgono dal loro "letamaio"; l'umanità nel suo complesso non potrà raggiungere alcun equilibrio duraturo se le sicurezze dipenderanno dall'estrazione di un biglietto di lotteria. Il capitalista del vero sarà sempre debitore di indelebili perdite. I futuristi dell'assoluto Molte braccia per un solo profitto, infiniti talenti per un unico scopo. Attraverso i sentieri bui della selezione delle coscienze, una nuova aristocrazia di ingegneri di anime eserciteranno un dominio sicuro su una folla disarmata. Scienza e metafisica si fondono e confondono: "bisogna concepire un piccolo numero di saggi che controllano l'umanità con dei mezzi segreti di cui la massa non potrebbe servirsi, perché questi presuppongono una quantità eccessiva di conoscenze astratte" [ 27 ]. Renan è costretto a prendere le distanze da quella metafisica del sospetto che cerca le componenti enigmatiche dei fenomeni non nel mondo dell'aldilà, ma dentro le cose, per "santificare" la realtà. Il timore che il proprio itinerario filosofico possa essere equivocato con l'hegeliana ricostruzione dell'assoluto, ("Hegel è morto" [ 28 ]) conduce Renan a definire i contorni di una metafisica autoritaria: "l'ideale esiste. Esso è eterno" [ 29 ]. Non si tratta, in the latter case, of that metaphysical poetry that pushes the artist or the philosopher to discover the world as populated by a multitude of things-cause strange, strange, lonely, which can be translated into paint or described in a philosophical novel. Because it would take a lot of sensitivity in Renan, despite himself, does not seem to have. Georges Sorel describes it as "tossed about by their intuition, almost always wonderful, and a philosophy that can not approach the story without falling into banality [...] must reason according to the 'scientific view of his contemporaries "[ 30]. The idealistic-rational attitude Renan does not include the metaphysical idea of \u200b\u200ban aesthetic based on the experience of life. The notions of truth or beauty renaniane seem cold and impersonal because out of context and the result of a series of abstractions from the original contexts of experience. They are real images as drive Sorel thought for their own political myths. In the "new metaphysics" of Renan, the will to myth is only effective because it works, producing effects, but it is epistemologically inconsistent, neither true nor false. It thus comes to the argument that there is no ontological correspondence between thought and reality and the myth that only the absolute or reason that after organizing humanity, will organize God [ 31], it can make sense of a world in itself without. Because once reached its maximum development, the capitalist economy has made the earth a planet full of the future populated by idiots, "that warm in the sun, in the sordid indolence of beings who do not seek to have the material necessary for life "[32 ]. This prophecy, by markedly pessimistic tone, does not appear to be reduced to a mere invitation to resignation. Science, using alternative energy, and the art of war, as organized military force in a handful of elected aristocracy, are useful remedies to counter the contradictions del capitalismo avanzato. Secondo Renan dunque la scienza non può ammettere esitazioni etiche e tanto meno estetiche. Essa rappresenta la regola dell'ordine e del dominio incondizionato di pochi sulla maggioranza. Scienza diverrà inoltre sinonimo di una coscienza che opererà una radicale riforma del mondo istintivo: "fin qui infatti, i progressi della coscienza si sono avuti solo grazie alle semplici forze della natura, mediante un istinto che differisce di poco da quello che presiede alla nascita ed allo sviluppo degli animali. La riflessione scientifica un giorno vi penetrerà" [ 33 ]. La secca rimozione delle pulsioni vitali che spingono il soggetto ad una affermazione creativa all'insegna di un rapporto with an ethical nature, result in the death of art: "the progress of humanity is in no way an aesthetic progress" [34 ]. The "new" absolute Renan knows neither art nor religion, nor philosophy, but builds the technical knowledge and control to be applied to the realization that, in many individuals, it is not yet complete: "the purpose of nature, indeed is not that all men may see the truth, but that the real is seen by some people that if they keep the tradition. " [ 35]. These in fact have not yet reached a homogeneous identity, both defined as that which can be observed in the components of organic groups. Because the "vera" coscienza, secondo Renan, "è una risultante di milioni di altre coscienze che concordano in un medesimo scopo" [ 36 ]. Occorre pertanto attuare un dispositivo di selezione che operi fra i differenti livelli di coscienza per sfruttare al massimo le costanti dell'ereditarietà e dell'atavismo: "ogni essere ha vissuto nei suoi antenati, ha subito le loro attitudini, ha obbedito ai loro desideri ed ai loro sentimenti dominanti. Il pronipote del servo è ancora curvo" [ 37 ]. È a partire da questa ultima nota che Renan giunge a concepire una futura coscienza dell'umanità, in cui tutte le coscienze individuali formeranno una sola coscienza, perché "lo scopo perseguito dal mondo, lungi dall'essere leveling of the peaks, on the contrary should be the creation of gods, higher beings, that the rest of conscious beings will worship and serve, happy to serve them "[38 ]. The new heroes and their audiences Hegel, in his philosophy of history, called concrete possibilities of liberation of individuality in the itinerary of world history, according to the ability, found in a particular personality (from the case of Socrates), to object to status quo obligations, existing laws and customs, to create a new order of things, objectifying, so say, the content of his own free self-consciousness [ 39]. Renan, unlike Hegel, strives for a thought experiment. The transition from consciousness to reason is marked by the "production" of the great men of science by anti-democratic. It is no longer, as he wanted to Hegel, to make the realm of freedom made possible through the mediation of consciousness of a people, because the prospect of Renan "the work of liberation is accomplished by a man, not a mass" [40 ]. These new heroes are in turn subjugated by a higher purpose, and substations, must give up themselves, getting in return una poltrona nel parlamento della scienza. Essi divengono persone giuridiche solo in quanto individui privati. Per questi può valere soltanto una legalità astratta. Questo tipo di uomo disincantato come io, che non fa parte del regno cristiano di Dio e non ha nessun incarico nel regno spirituale del mondo di Hegel, fa intervenire nell'azione concreta soltanto la propria autorità soggettiva del dominio, "così ci si può immaginare il tempo", spiega Renan, "in cui un gruppo di uomini regnerà su tutti gli altri con diritto incontestato" [ 41 ]. Completamente ignari della trasparenza di una ragione liberatrice, questi nuovi maghi del consenso esercitano sulle masse un potere virtuale, sostenuto, prima dalla forza della superstizione, poi dalla tecnica scientifica, che disporrà di un inferno reale. Da pura strategia magico-virtuale, appannaggio della pratica religiosa, questo potere si trasforma in sapere tecnico: "i dogmi cristiani hanno avuto la forza di bruciare coloro che li negavano; accadrebbe quindi che i dogmi scientifici annienterebbero direttamente e ipso facto coloro che non vi credessero" [ 42 ]. Mentre nello stato di natura la paura era un sentimento naturale, adesso nel mondo creato dalla scienza la paura diventa una creazione artificiale. L'uomo scientifico succede al vecchio Dio creando seconde e terze nature, la cui risultante sarà humanity to breed in the greenhouses of profit. Renan's death feels close to God, not to be confused with Hegel's thought experiment, designed to liberate the unhappy consciousness of the subject to a state of minority [ 43]. With the passing of the baton from religion to science (and art not a science "gay" as Nietzsche's will), the former priest was ousted by the tyrant positivist. Far from the incarnation tension and pathos of the individual cosmic-historical romance of Hegel or hardening of the spiritual Nietzschean superman, the tyrant of Renan well coincides with the official apparatus. There is no longer any room for the strong passioni e per i grandi ideali di emancipazione nel caso in cui le masse affidano, come vuole Renan, la propria ragione ad una casta di burocrati del vero. Resta in quest'ultimo caso soltanto lo spazio per un potere bieco, sostenuto dalla pratica quotidiana del terrore. Questo potere è esercitato da coloro che favoriscono la persistenza dell'istinto di autoconservazione attraverso la pianificazione razionale di un dispotismo teologico-politico [ 44 ]. Obiettivo primario è pertanto la conservazione della specie, anche a costo di sacrificare l'uguaglianza e la dignità degli individui. In questo regno dell'ordine viene meno qualsiasi corrispondenza ontologica fra soggetto pensante e realtà. With the creation of artificial nature by the scientist who knows and can, man becomes a being against nature, but intended to lose the challenge of development. From this work of artificial selection should develop a master race " with the right to govern not only for his wisdom, but for the superiority of his own blood, his brain and his nerves. " [ 45]. These new heroes, as they can only live in artificial environments, sooner or later end up falling as empty seed pods. Renan speaks of "difficult conservation" of such beings against nature [ 46], because the "production" of devas is rated as a "capital". Science must continue in this sense the work of nature to overcome the limitations of her subject's thinking and creating, in the name of pure power, through a long series of selection and accumulation, a superior race, with the absolute right to govern. The devas beings are in fact contrary to nature, they have developed an organ through the atrophy of another, in them the power of thought and the magic of the concept are superseded by the power of superstition and vain opinion. For this are both exposed to higher risk of survival. To avert the imminent threat of power crisis of devas , caused by the impoverishment of the planet's resources and alteration of any natural balance, the philosopher considers the system of human needs as the source of legitimacy for the excessive power of science. If man will never renounce their needs ("the best guarantee is the need" [47 ]), the task of science will be to strengthen its dependence on them, resulting in a great center of power more and more universal thinking (strategies consent) and benefits (through needs) in millions of individuals. A detailed portrait of the future society of advanced capitalism. You evident in the reflection of Renan have matured many trends that characterize the condition of man and nature in the mature stage of capitalism, where the rich and powerful man sacrifices the lives of many millions of poor people ("the world is not that a series of human sacrifices "[ 48]), to accommodate their needs artificial, created to falsely legitimize the power of a few on the artificial world. "The ground work and some play on his behalf the functions of the high life here is humanity." [ 49]. The work of a few "living for all" does not promote the liberation of the human dependence on natural but are used as a device of social differentiation. Like a cog in a big machine, each class performs the daily sacrifice of individual units, working unknowingly at the expense of the future. The deep immorality that marked the philosophical journey of Renan is the cause of their own defeat, opened the exhaustion of the planet and the culture of war. The thoughts of being spoiled and unruly vice of a middle class fills, heat up in the ranks of humanity raised in a greenhouse. And artifice to reign supreme, with the triumph of technology and the decline of the metaphysical that sanctified life through the recognition of differences. Resta, the one hand, the dark space of a worldliness accelerated in which the scientist creates artificial chemical flavors of things for the general public, for another, the hierarchy of society and the sacrifices of the uniforms, which raises a fetish rites deformed to earn a slice of heaven "in this pyramid of well built Subsequent efforts by the beings, every stone counts. [...] We live in proportion to the part that we had in building the ideal. " [ 50]. Within this framework, there seems no room for any form of consciousness which proceeds to dialectical opposition between the subject and everything immediately defer to their specific qualities. limitations belonging the dimension of consciousness and oppositions through which we build on the freedom of a free spirit, understood as the Hegelian free will, which is itself a theoretical and practical unity of spirit [ 51], in Renan are subject to an absolute idea requiring the need for an act of faith were completely identical. The universal need for growth is expressed by an absolute discharge by a human face, which is a renunciation of rational freedom. Calling Renan antinomies of reason to resurrect the opportunity to rethink the need for the absolute as the condition of possibility for a historical experience of life. I secrets of history Renan feels the need for historical reflection as a counterweight to the increasingly abstract speculation, spawned by a growing knowledge gap. But the assessment of "progress" historian is bound to fall into the trap of the same theoretical approaches that have been the backdrop to his theodicy. The philosopher seeks a law of progress in the concatenation of historical facts, in which everything seems to be linked a secret reason and at any time "has its raison d'etre in the time before [ 52]. The primary objective historical investigation of Renan would be to establish a teleology in reverse, to go in search of a lost time in cui il pianeta Terra non esisteva ancora. Parallelamente alla teodicea cosmica, secondo cui occorreva sacrificare le mere unità individuali per legittimare il potere dell'assoluto, così lo storico non può concepire una storia esclusiva del singolo pianeta Terra, ma occorre piuttosto che si metta alla ricerca di un corpo più esteso in un'epoca anteterrestre, da cui l'individualità di quella deve aver tratto origine. Renan recupera il mito del Sole, con l'implicito riferimento all'idea di bene platonica, o alla stessa divinità di febo Apollo, per affermare la tesi che "la storia del mondo è la storia del Sole" [ 53 ] seguita dal corollario secondo cui "il piccolo atomo, separato dalla grande massa centrale revolves around which does not count almost anything "[ 54]. It is significant that in Renan historical reflection is heavily indebted to the previously mentioned metaphysical theodicy:" before the religion came to proclaim that God must be regarded as absolute and ideal, "says the philosopher," that is conceived outside world, a cult was only reasonable and scientific, the worship of the Sun "[ 55]. If each entity on Earth owes solar energy gives life and strength to millions of bodies, so the chemistry becomes the history of the oldest period of the world, the history of the founding of the molecule. The chemistry before so the science of astronomy to reduce complex bodies of their simple units and rebuild (this is the right way to do Renan story) the ability to create an artificial world. It must also strip the body of each chemical quality to decrease by a slow manipulation, pure atom, the subject of mechanical physics. The return to nature dreamed Renan, culminated in the recovery of a primitive stage in which everything is presented with the same look and there's no room for any distinct individuality. If the historical and anthropological research shows that there was a stadium in the world in which matter existed without intrinsic quality, without any determination that the amount of its mass, mechanics, studying these processes can be decisive in the approach to the universe man. front of the mechanical power of reason and even sinks the same mathematics is a form of metaphysics, unable to reveal the secret laws of nature that becomes history [ 56]. The pragmatism of the phenomena Renan takes the form of imposing a deceleration device, to curb the continued push so that marks the life of the planet Earth. If the secret of history is the progress that has proceeded over the world from the ancient kingdom of mechanics to the human world conscious, the man who will live in the world out of its resources, should be able to create a selection device Artificial going to get a new balance to gradually replace the natural rhythms, to actually cross the bounds of its planet and extend its destructive drive beyond it [ 57]. "What will become of the world [...] when the chemical, rather than eighty years of progress it will take one hundred million? [...] I wonder if, possessing the secret of matter, a chemist become predestined all things?" I wonder if, having the secret of life, a biologist knowing it will change the conditions, and a day of natural species will be considered remnants of a world grown old and inhospitable, whose remains were kept carefully in museums? Who knows? in other words, if science will give us the infinite power infinite, in the beautiful Baconian motto: "Knowledge is power"? Being such a science that will dominate and such power is truly the master of the universe and will exceed the limits of his planet, since for him the space no longer exist. One can actually rule the world and will be the science, thought. "[58 ] Within this framework, there is no God to make history but the story gradually builds a life total that becomes synonymous with divinity. It is no longer ' be eternal, the uncaused cause, to create the becoming ma questa volta è Dio il fine (e la fine) del divenire. Il trionfo dell'assoluto di Renan coincide storicamente con il trionfo del capitalismo con la "capitalizzazione delle scoperte" [ 59 ], con l'esaurimento del pianeta e la distruzione chimica dell'uomo. Il raggiungimento dell'essere equivale alla creazione di condizioni di vita per un non essere. La faticosa conquista dell'ideale, condurrà l'uomo al sacrificio assoluto, perché questo ideale corrisponde alla morte dell'uomo: "la coscienza, in effetti, è per noi un risultato e il risultato sparisce con l'organismo da cui deriva, l'effetto se ne va insieme alla sua causa: decomposto il cervello, la coscienza dovrebbe dunque disappear "[60 ]. But what is left of a person without conscience, as Renan want? The soul, according to the philosopher, deprived of consciousness, is synonymous with an individual personality that is" not anywhere "[ 61] except in God, the prize for self-sacrifice. The moral being of man described by Renan, is thus not the result, as in Hegel, of that reflective process that determines and processes the person (abstract legally) as a subject, which is the existence of the self-concept (the freedom of man, his will as a subject drawn) [ 62]. In Renan, the moralità si conquista attraverso il sacrificio di sé, rimettendosi a Dio, alla "coscienza generale". Non è concesso pertanto alcuno spazio per un percorso di elaborazione personale, orientato a rendere l'individuo autocosciente della possibilità di esistere come soggetto, di esistere effettivamente come causa sui : "la natura non è che un'apparenza e l'uomo non è che un fenomeno. C'è il nucleo eterno, c'è l'infinito, la sostanza, l'assoluto, l'ideale; […]. Ecco il padre dal cui seno proviene tutto e al cui seno tutto ritorna." [ 63 ]. Morte metafisica "Hegel è morto", e l'unica school remains standing is the positive one, which claims itself to be made after the "funeral of abstract speculation." This is the position taken by Renan. What are the implications of this change of metaphysics, which remains true to its philosophical intent? The intention to cancel any metaphysical option makes feasible the anthropogenic actually positive, because with the death of the concept that guarded the world of possibilities will expose the "secrets" contained in the higher speculation, supported by a complex system logic, enclosing wisely resources to a perception of reality and a lived outside the restricted field of a mere positivism. According to that attitude, it was pertanto possibile prendere distanza dai "fatti" in virtù di quel percorso teoretico che presumeva un "ritorno alle cose stesse" al termine del proprio processo di maturazione. Non consistendo in un semplice ritorno all'identico, che avrebbe segnato la fine della vita, quel percorso significava un movimento di autocreazione dell'uomo alla luce della propria crescita razionale (coscienza, autocoscienza, dimensione morale ed etica). Questo era possibile perché l'autocoscienza dell'altro-da-sé garantiva, mediante una sorta di riflesso condizionato, la praticabilità di questo ritorno alla "cosa" stessa, ossia al proprio essere "causa". Il modello di soggettività che scaturiva da quel processo era di un tipo psicologico fondamentalmente prepared to utopia, imagination and dreams. Death metaphysics is instead the end of this way of looking at the history of ideas [ 64], a phenomenon that could be had, in the words of Nietzsche, a process of slow corrosion of personality to eternity lack of subject [ 65]. As it happened the same philosophy of spirit in Hegel's critique of the Young Hegelians, for Renan, Comte's positivism, is still strongly marked by the Jewish-Christian philosophy of history and influenced by a systematic, geometric spirit [ 66]. So he rejects the option is metaphysics, as a dangerous threat to the alleged seriousness of scientific inquiry, preferring not to give it a place of value in the history of the human spirit, "the metaphysics too much like those Buddhist sutras, vast porches, endless preamble in which announced all the time a perfect revelation "[67 ], the argument is logical and geometrical precision, just the exact sciences. This note is fraught with consequences. The real philosophical intentions are to be silenced by the majority, which must hear the echo of thought without seeing the instrument that emits it. However, any human intellect has had its way of conceiving the world and has been so a metaphysical mirror universe, high above the material he has seen laws, reason, harmony, beauty. Renan to deny the practical power of interpretation, the prerogative of any good philosophy. Although Renan does not hesitate to recognize a certain "philosophical persistence of the feeling" that brings together philosophers, artists and poets, who he calls the interpreters of the great poetry that is born of nature and soul "[ 68], the reason can not establish the truth because man is now seeking the power of technology to bring the physical and ethical laws of chemistry, physiological and history. It is more important that individual biologico si senta a proprio agio nel mondo e che i "suoi" predicati esibiscano la certezza del proprio divenire "soggetto" razionale. La metafisica positiva è la morte della metafisica razionale, perché segna il tramonto della personalità libera e infinita, con la conseguente estinzione del sentimento di felicità etica, ricavato dal costruire l'esperienza della libertà. Se per Renan la storia e la natura non rivelano un piano delineato in anticipo, l'uomo che egli intende delegittimare è colui che, al contrario, possiede in virtù di un a-priori intuitivo la forza e il coraggio di far irrompere nel mondo l'impulso della libertà rischiando perfino la corruzione [ 69 ]. Nella prospettiva di Renan, questo processo di alta moralità, orientato a garantire l'estensione del dominio della libertà realizzata, è appannaggio esclusivo del Dio che, immaginato secondo un "antropomorfismo psicologico" [ 70 ], esige dalle proprie creature grandi sacrifici. Sugli uomini si applicherà di nuovo una legge, che li costringerà alla disciplina, "quando parla la ragione, noi non abbiamo il diritto di avere un desiderio, ma dobbiamo soltanto ascoltare, pronti ad essere trascinati, legati mani e piedi" [ 71 ], similmente a quanto avveniva nell'antico mondo teologico militare anteriore alla Rivoluzione francese, e determinerà secondo rigide norme i loro sentimenti, i loro pensieri e la loro volontà. |
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