By Cristian Pralea
During this research I construct a hermeneutical ontology of our on-line world. specifically I interpret the
conditions underlying life during this digital area that has been created via interacting
communication machines, or what we now have come to understand because the world-wide-web. My
argument is that there's a particular lifestyles linked to this phenomenon and my objective is to border and keep on with an inquiry upon its being. eventually, the “digital experience” is the outcome of contemporary Western cultural idea and consequently one of many privileged areas for knowing Western tradition.
My strategy is hermeneutical even supposing I affiliate hermeneutics with ontology in a
manner just like that of Gianni Vattimo. Vattimo argues that any ontology on the finish of
metaphysics needs to be hermeneutical. accordingly we're facing an “ontology of decline,” an inquiry right into a declension of being, and therefore discovered alongside traces of highbrow genealogies.
In this dissertation, I discover 4 significant issues. First, we have now the belief of our on-line world as
a privileged floor for investigating Modernity. moment, is the assumption of hermeneutics as a koiné of our occasions, therefore a suitable process for this research. 3rd, I argue for the impossibility of setting apart the electronic from the human, that means that there's a common electronic human event which we will be able to unearth by way of digging via our on-line world. The fourth topic, which looks in the direction of the tip, is the belief of an intimate connection among our on-line world, Modernity, and a democratic attitude understood in an ontological instead of political manner.
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Additional info for A hermeneutical ontology of cyberspace
They legitimize and apply competencies. They define what can be said and done within a culture. Lyotard points to a few examples of such metanarratives: the progressive emancipation of reason and liberty, the progressive emancipation of labor, or the gradual enriching of humanity through the progress of techno-science. Metanarratives legitimate in the way that myths legitimate, yet with an essentially different twist: they legitimate by pointing to a future to be fulfilled, an idea (always universal) to be realized, while myths are always pointing back towards an originating past.
But the sophistication of the means of production has brought with it in the end this change in the 52 very heart of the production mode. A new social order came to be as small batch flexible production systems based on robotics and information technology are beginning to be used for producing more and more customizable goods for more and more specialized markets. The possibility of using re-programmable manufacturing technology brought by the development of the informatics has opened the way towards a new relation between producer and consumer.
Or perhaps we already have? If we actually attempt to answer such questions, they will prove to be extremely difficult. However, a simple reformulation of these questions may show why is so difficult to answer them. In other words, can we talk about a Post Modernity? ” In 1979, Lyotard’s book The Postmodern Condition was “launching” the term “postmodernism” into theoretical debates. The term eventually started to gather under its umbrella a series of positions already known under names like post-structuralism, or maybe neostructuralism, post-heideggerianism, deconstructivism, positions that in general would claim a 38 genealogy traceable back to Nietzsche and Heidegger.