About Europe : philosophical hypotheses by Denis Guénoun

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By Denis Guénoun

The inspiration of the common used to be born within the lands we now name Europe, but it's exactly the common that's Europe's undoing. All eu politics is stuck in a rigidity: to say a eu id is to be open to multiplicity, yet this very openness may possibly dissolve Europe as such. This ebook displays on Europe and its altering barriers over the span of twenty centuries. a piece of philosophy, it regularly attracts on concrete occasions. From historic Greece and Rome, to Christianity, to the Reformation, to the nationwide revolutions of the 20 th century, what we at the present time name "Europe" has been a succession of initiatives within the identify of ecclesia or neighborhood. Empire, Church, and european: all were developed not like an Oriental "other." The stakes of Europe, then, are as a lot metaphysical as political. Redefining a chain of key strategies equivalent to international, position, transportation, and the typical, this e-book sheds gentle on Europe as strategy via enticing with the main major philosophical debates at the topic, together with the paintings of Marx, Husserl, Heidegger, Patocka, and Nancy.

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Here again we have the two areas facing one another [qui s’af-frontent]. But the land facing Asia has no name—not yet. Moschus is specific: of these two women, “one had the guise of a stranger, the other of a lady of that land, and closer still she clung about her maiden, and kept saying how ‘she was her mother, and herself had nursed Europa’” (p. 189). The conflict opposes a stranger (xeinēs) to a native, who calls to mind the mother of Europē, representing her Asian filiation, her sheltering native land.

This returned universal also produces a remainder. What remains outside of the church? Pagans. The pagan is first of all a paganus, or peasant. Paganism involves the countryside, because the church is an assembly in a town or city—a polis. These two terms call for yet another remark. The empire has a seat, which is Rome; and the church has its seat in Rome as well. Between these two figures, a community of the place-name, seat, and base takes shape. What is this place? It is the Roman world, that is to say, Romanity as world.

43 A last remark is necessary. ” Strictly speaking, Crete is not in Europe. What is Europe, then? What is this land? We find again here the primary meaning in Greek, which has remained in the shadows until now. ”44 Europe is neither the islands nor the Peloponnese: it is neither the islands nor the peninsula. Europe would be the continent in its depth—in its very continence. Europe would not be designating the maritime sea-related element, as maritime. Europe for sure is not the Mediterranean, then—it is precisely the opposite way—and the term includes neither the islands nor the peninsulas, inasmuch as the former and even the latter are in the grip of the sea ele­ment, held by it, and carried along by this moving medium.

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