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Through the eyes of the dead others.

机译：通过死者的眼神。

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摘要

I use Edith Wyschogrod's figure of the heterological historian to argue that we have a responsibility to learn from the "dead others" of the past in order to better apply in practical ways the lessons we learn from history. I draw on an interpretation of Nietzsche's view on historiography, to examine the claims of Hegel's dialectic, namely, that the Ideal Absolute for which Spirit pines, is actually achievable, particularly through the advent of the Internet. Beginning with a relatively well-known interpretation of Hegel's philosophy of history, Fukuyama's, I show how Hegel's dialectic takes shape in Fukuyama's interpretation as a negative aspect of Spirit's unveiling. This "negative aspect" results in Spirit being stuck in a perpetual feedback loop from which only the conscious realization of its current state, and a cognizant effort by the future subjects of history to free it, will in fact do so. Consequently, this thesis serves as the basis for rejecting Fukuyama's claim that history came to an end with the fall of communism, and, as such, the task of engaging in the dialectical work of Spirit in order to continue to work towards its final "Ideal" form is incomplete and calls for further philosophical and ethical work. I show how this active acknowledgement, the "conscious realization", and concerted, "cognizant effort" to bring about the necessary change needed for Spirit to carry on its journey is a fundamental part of Spirit's ongoing unveiling of the parousia that we, humans, are intimately a part of. It is an unveiling that is made manifest by the heterological historian's implementation of socially conscientious art and technology.;Additionally, I further argue that this parousia can only be completed by way of active, practical engagement, and that phenomenology, in practice, can lead one to this realization. Furthermore, I argue that once one understands the conditions entailed by these claims and begins to engage in the practices they involve, one has a moral obligation to not only the dead others but to all future others to help them do the same. The practices involve addressing the voices of the dead others as victims of the dominant agents acting irresponsibly to achieve their own self-interest at the expense of the interests of excludes, or "dead" others. In order to do so, I make the claim that this is a moral prerequisite for all individuals who have satisfied the basic tenets of Maslow's Hierarchy of Needs. More specifically, I argue that the conditions for which the others can elevate themselves to the upper echelons of Maslow's hierarchy must first exist before indulging in the exploits afforded by Western liberalism, a condition which is not afforded to us by Fukuyama's interpretation of Hegel's dialectic.;In doing so, I hope to show why I believe Wyschogrod is correct in stating three arguments for better taking into account the lost possibilities of the "dead others" and the potential possibilities of "future others", the first of which is that the inherent contradiction in Hegel's dialectic leaves out certain people and cultures from history. The second is Wyschogrod's claim that a new ethics, an ethics of understanding, is needed to manifest Spirit in a more conducive manner than war. Lastly, I hope to show that Wyschogrod is correct in stating that history, as we know it, is coming to an end via technology, and that it is the moral obligation of the heterological historian to help it do so.
机译：我用伊迪丝·怀斯科德（Edith Wyschogrod）的异质历史学家的形象来论证，我们有责任向过去的“死者”学习，以便更好地以实际方式应用我们从历史中学到的教训。我用对尼采的史学观点的一种解释，来考察黑格尔辩证法的主张，即实际上是可以实现的，圣灵所追求的理想绝对，尤其是通过互联网的出现是可以实现的。从对黑格尔的历史哲学福山的相对著名的解释开始，我将展示黑格尔的辩证法是如何在福山的解释中形成的，这是精神的揭露的负面方面。这种“消极方面”导致精神陷入永久的反馈循环，只有有意识地意识到其当前状态，而历史的未来主体为释放这种状态而做出的努力实际上会这样做。因此，本论文可作为拒绝福山所说的历史，即共产主义的衰落终结了这一论点的依据，因此，从事圣灵的辩证工作以继续朝着最终的“理想”努力形式不完整，需要进一步的哲学和伦理工作。我展示了这种积极的认可，“有意识的实现”和一致的“认知努力”带来了Spirit进行其旅途所需的必要变化，这是Spirit不断揭露我们人类，人类，是其中的一部分。异质历史学家对社会责任艺术和技术的实施体现了这一揭露。此外，我进一步指出，这种离婚只能通过积极，务实的参与来完成，现象学在实践中可以引导一个实现这一目标。此外，我认为，一旦人们理解了这些要求所涉及的条件并开始从事其所涉及的实践，就负有道德义务，不仅要对已死的人也要对所有未来的人负有义务，以帮助他们做到这一点。这种做法涉及解决死者的声音，使他们成为占主导地位的主体的受害者，他们不负责任地为实现自己的自身利益而牺牲他人或“死者”的利益。为此，我声称这是所有满足马斯洛需求层次基本原则的个人的道义前提。更具体地说，我认为，在沉迷于西方自由主义提供的功绩之前，首先必须存在其他人可以提升为马斯洛等级体系中较高阶层的条件，而福山对黑格尔辩证法的解释并没有给我们提供这种条件。 ；在此过程中，我希望表明为什么我相信Wyschogrod正确地陈述了三个论点，以便更好地考虑“死者”的丧失的可能性和“未来者”的潜在可能性，其中第一个是黑格尔的辩证法内在的矛盾使某些人和文化脱离了历史。第二点是韦斯格罗德（Wyschogrod）的主张，即需要一种新的伦理学，一种理解伦理学，以比战争更有益的方式体现圣灵。最后，我希望证明维斯霍格罗德（Wyschogrod）正确无误地指出，我们所知道的历史已经通过技术终结，异质历史学家的道德义务是帮助它做到这一点。

著录项

  • 作者

    Ceniceros, Isaac Aaron.;

  • 作者单位

    The University of Texas at El Paso.;

  • 授予单位 The University of Texas at El Paso.;
  • 学科 Philosophy.;Metaphysics.;Aesthetics.
  • 学位 M.A.
  • 年度 2014
  • 页码 133 p.
  • 总页数 133
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类 语言学;
  • 关键词

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