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By Cristian Pralea

During this learn I construct a hermeneutical ontology of our on-line world. particularly I interpret the
conditions underlying lifestyles during this digital area that has been created via interacting
communication machines, or what we now have come to grasp because the world-wide-web. My
argument is that there's a particular lifestyles linked to this phenomenon and my target is to border and keep on with an inquiry upon its being. finally, the “digital experience” is the outcome of contemporary Western cultural suggestion and consequently one of many privileged areas for realizing Western tradition.
My process 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 that reason we're facing an “ontology of decline,” an inquiry right into a declension of being, and hence discovered alongside strains of highbrow genealogies.
In this dissertation, I discover 4 significant issues. First, now we have 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 instances, hence a suitable strategy for this research. 3rd, I argue for the impossibility of keeping apart the electronic from the human, which means that there's a basic electronic human adventure which we will be able to unearth by means of digging via our on-line world. The fourth subject, which looks in the direction of the top, is the assumption of an intimate connection among our on-line world, Modernity, and a democratic approach understood in an ontological instead of political means.

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41. Gianni Vattimo – The End of Modernity: Nihilism and Hermeneutics in Postmodern Culture (Johns Hopkins University Press, 1991) 42. Gianni Vattimo, The Transparent Society (Johns Hopkins University Press, 1992) 35 reservations, metaphysical, par excellence. The theoretical transformations Vattimo refers to do not do anything else but disprove the functionality of the modern project. Nietzsche was the first one to open the horizon for the critique of metaphysics, yet it was Heidegger who would frame it for theories to come.

But this can only mean one thing: culture, the realm of abstract matters, has been penetrated by sellers and buyers. This is actually the new insight that Jameson brought to his analysis of late capitalism: the two terms, the “cultural” and the “economic,” collapse into one another and start telling us the same thing. Anything can be sold or, as Nietzsche used to say, values have become trade values. For anything offered for sale there has to be (necessarily) at least one buyer – this sounds like a postfordist logo.

The misfortune of this “post” though does not lie only in its formal impossibility. Indeed, the modern project fails as the metanarratives fail. ” However, these little histories do not emerge within a different conception of time. Time remains this past to present to future line (lacking its ascendancy, though) in which these little histories take place simultaneously. Indeed, the model of the subject starts to be rethought, re-written outside the frameworks of representation. However, this release, even liberation, is a release from that which the relation between a copy and an original, in the way of an image as image of a model, frames.

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