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Extra resources for Radical Philosophy #155
Sample text
Metaphorizing the transformations of discourse in a vocabulary of time necessarily leads to the utilization of the model of individual consciousness with its intrinsic temporality’, Foucault told his interviewers. ’6 A spatial model, in other words, would enable a whole new cartography of discursive events in relation to institutional practices of power and resistance, removing the question of subjectivation from the idealist grip of the phenomenological model of consciousness, intentionality, and experience.
On the other hand, Aristotle repeatedly makes attempts to carve out a niche for the question of ‘life’ that is not reducible to that of pure metaphysics or to any sub-branch thereof. Yet, what it is exactly that makes the question of ‘life’ unique proves to be elusive. Aristotle sometimes settles on a kind of final causality specific to living beings, entelecheia. But this turns in on itself, since what makes ‘life’ unique is entelechy, and entelechy is simply defined as the manifestation of final causality in the living.
In the organicism of Hegel, temporality is tightly linked to the question of form, which is itself framed by the principle of an auto-generating Geist. A version of life-as-spirit profoundly marks Lebensphilosophie, often to such a degree that, as Schelling indicates, life can perfectly coincide with death along a continuum. Even in the well-worn dichotomy of mechanism and vitalism, we find a hidden commonality, which is a contestation over the relation between life-as-time and life-as-spirit – mechanism upholding the former while negating the latter, vitalism privileging the latter as the basis for the former.
