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By Cristian Pralea

During this examine I construct a hermeneutical ontology of our on-line world. particularly I interpret the
conditions underlying life during this digital house that has been created via interacting
communication machines, or what now we have come to grasp 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 stick to an inquiry upon its being. eventually, the “digital experience” is the outcome of contemporary Western cultural concept and for that reason one of many privileged areas for knowing Western tradition.
My technique is hermeneutical even though 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. for this reason we're facing an “ontology of decline,” an inquiry right into a declension of being, and hence learned alongside strains of highbrow genealogies.
In this dissertation, I discover 4 significant issues. First, now we have the assumption of our on-line world as
a privileged flooring for investigating Modernity. moment, is the belief of hermeneutics as a koiné of our occasions, therefore a suitable technique for this research. 3rd, I argue for the impossibility of setting apart the electronic from the human, that means that there's a basic electronic human event which we will be able to unearth via 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 frame of mind understood in an ontological instead of political manner.

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We may agree with the existence of a modern project, but can this project be accomplished? And most of all, if the project succeeds, is the end of modernity and a beginning of something else, is the post-modern really possible? First of all, before seeing where such questions are going to take us, we have to consider the viability of the term itself. Questioning the postmodern, we realized that before making any assumptions we must question, in fact, the modern. And what we saw in this case is the fact that Modernity appears as an age of history.

For Gehlen, history is a history of a progress that becomes routine, as the newness stops being revolutionary in the very moment when it becomes needed for the very survival of the system: the Christian history of heavenly salvation becomes a search for mundane perfection, that is, a history of progress. This idea of progress though would be just an empty idea, since the goal of this history is to achieve the conditions of possibility for only its continuation (in fact, this is exactly what Comte was trying to do with his Universal Religion).

46. Martin Heidegger, Being and Time (State University of New York Press, 1996). 47. ” 48. , Martin Heidegger. 49. Gilles Deleuze, Nietzsche and Philosophy (Columbia University Press, 2002). 50. Friedrich Nietzsche, The Twilight of the Idols: or How to Philosophize with a Hammer (Oxford University Press, 2009). 42 Then the true world becomes inaccessible but promised to the wise and the virtuous. This is the Christian world of salvation and the promised kingdom of God. Then the true world becomes completely inaccessible, yet it still remains a moral obligation: Kant’s ontological difference and imperative.

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