Being, Time, Bios: Capitalism and Ontology by Aglaia Kiarina Kordela

By Aglaia Kiarina Kordela

Even if either percentage a spotlight on human existence because it is inscribed by means of strength, Foucauldian biopolitics and Lacanian psychoanalysis have remained remoted from or even against each other. In Being, Time, Bios, A. Kiarina Kordela goals to beat this divide, formulating a ancient ontology that pulls from Spinoza, Marx, Heidegger, and Sartre to theorize the replaced personality of “being” and “time” lower than secular capitalism. With insights from movie concept, postcolonial reviews, and race thought, Kordela’s wide-ranging research indicates a greatly new realizing of up to date capitalism—one within which uncertainty, sacrifice, immortality, and the gaze are vital.

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Being, Time, Bios: Capitalism and Ontology

Even supposing either proportion a spotlight on human existence because it is inscribed through strength, Foucauldian biopolitics and Lacanian psychoanalysis have remained remoted from or even against each other. In Being, Time, Bios, A. Kiarina Kordela goals to beat this divide, formulating a old ontology that attracts from Spinoza, Marx, Heidegger, and Sartre to theorize the replaced personality of “being” and “time” less than secular capitalism.

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The Spinozian immanence is therefore no less opposed to emanation than to creation. And immanence signifies first of all the univocity of the attributes: the same attributes are affirmed of the substance they compose and of the modes they contain. (1988, 52)1 Spinoza explicitly opposed creationism by stating that: “God is the immanent, not the transitive, cause of all things” (1985, 428; Ethics, part I, prop. 18). That is, rather than being a cause that precedes its effects (creation) in linear or diachronic time, God is a cause that is itself the effect of its own effects.

Since logos, like the signifier, operates in synchrony, it can grasp and represent history only synchronically, considering historical events in their logical simultaneity.  its Being is itself an issue, has, ontologically, a circular structure,” so that all “interpretation operates in Being towards a totality of involvements which is already understood,” means that our conception of history is always circular, and that, therefore, this circularity must be taken into account, rather than denied (2008, 195 and 188, and 190–191; 2006, 153 and 149–150).

And 420; Ethics, part I, prop. 14 and cor. 1). It is particularly in propositions 21–23 of the first part of the Ethics that Spinoza stresses that there is an absolute univocity between the attributes of substance and its empirical modes, because of which (unlike both Platonism and Judeo-Christianity) the former cannot be more perfect than the latter. As Gilles Deleuze puts it: [T]he attributes are strictly the same to the extent that they constitute the essence of substance and to the extent that they are involved in, and contain, the essences of mode.

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