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oa Litnet Akademies : 'n Joernaal vir die Geesteswetenskappe, Natuurwetenskappe, Regte en Godsdienswetenskappe - Die tegniek as "die lewe geleef deur ander middele as die lewe self" : Bernard Stiegler se tegnoantropologie : geesteswetenskappe

 

Abstract

In hierdie artikel word die breë argument van Bernard Stiegler se eerste vername werk, , wat band een is van sy -trilogie (Tegniek en tyd-trilogie) (1994, 1998, 2001), ontleed. Daar word aangevoer dat ofskoon die werk in teenstelling met band twee en drie van die trilogie meer teoreties is, en nie ook histories soos laasgenoemde is nie, dit nogtans die basis van Stiegler se tegnoantropologie (my term) vorm. Op soortgelyke wyse word aangevoer dat ofskoon Stiegler se herbewerking van (Christelike) teologiese motiewe in band een nie so eksplisiet as vanaf band twee en sy daaropvolgende boeke is nie, 'n aantal belangrike sodanige herbewerkings wat die basis vir Stiegler se tegnoteologie (my term) lê, nogtans aangetoon kan word. Deur dan inderdaad sodanige herbewerkings in hierdie artikel uit te wys, word die eerste been van my kritiek op Stiegler aan die orde gestel, te wete dat sy filosofiese diskoers gelegitimeer word deur 'n herbewerking van dieselfde (Christelike) teologiese motiewe wat dit na bewering kritiseer as deel van die sogenaamde metafisika. Hiermee word aansluiting gevind by die skool van die teologies-filosofiese kritiek op die Westerse moderniteit waartoe denkers so uiteenlopend soos Leo Strauss, Eric Voegelin, Karl Löwith, Ivan Illich, Charles Taylor, John Milbank en andere bygedra het.


In this article the broad argument of Bernard Stiegler's first important work, (translated into English as ), volume one of his () trilogy (1994, 1998, 2001), is analysed. It is argued that although the work, in contradistinction to volume two and three of the trilogy, is more theoretical and also not as historical as the latter, it nevertheless forms the basis of Stiegler's techno-anthropology (my term). In similar fashion it is argued that although Stiegler's reworking of (Christian) theological motifs in volume one is not as explicit as from volume two and his later books onward, a number of such important reworkings that laid the foundations for Stiegler's techno-theology (my term), can nevertheless be indicated. By then pointing out such reworkings in this article, I introduce the first leg of my critique of Stiegler, that is, that his philosophical discourse is legitimated through a reworking of the same (Christian) theological motifs that it allegedly criticises as part of so-called metaphysics. Thus a connection is made to the school of theological-philosophical critique of Western modernity to which thinkers as diverse as Leo Strauss, Eric Voegelin, Karl Löwith, Ivan Illich, Charles Taylor, John Milbank and others have contributed.

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/content/litnet/10/3/EJC147715
2013-12-01
2016-12-08
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