本当に緊急発売ですね。力あるなあ。
どうして大澤さんをあまり好きになれないのかに気が付きました。『ナショナリズムの由来』という900ページほどの「枕になる」難しい本を買ったからです。（もう10年以上になるんだ。まだ数ページ読んだだけ(^_^;)。）
文章はこなれているし、内容も面白い本だけど、考え方の基本が私と違います（ますます『ナショナリズムの由来』が読めなくなるような気がする）。
たくさん勉強されているので、読みたい文献がまた増えました。そのメモ書きです。
聖書が文字文化であること。だから、「絵画」と親和性があるとともに、絵画の上に立っていなければなりません。だから、キリスト教（ユダヤ教、イスラム教も）偶像崇拝を禁止していますが、盛んに宗教画が描かれています。キリスト教によって、絵画が文字文化の補助手段となったのだと思います。多分、絵画が現実を離れて技術（テクネー）から芸術（アート）になったのもこのあたりにルーツがあるのでしょう。
「新しい生産様式」はディストピアですが、私は「マスクで顔が見えないこと」と「消毒薬の乱用」が怖いです。テレビやビデオゲームで育った人たちが今の日本を支配しています。若者はスマホでコミュニケーションしていますが、その基礎には肉体としての親兄弟の声や表情、触覚・皮膚の暖かさの体験があるのです。それがなくて文字文化に入った人間は非人間的にならざるを得ません。今もそういう人は多いでしょうが、それが加速されるのです。多分、支配者側はそれに気づいてやっているか、もしくは「資本主義的生産様式の社会」がそのような文字の思考を強制しているのです。消毒薬の乱用。この1年でどれだけ多くの消毒薬を使ったでしょう。それによって失われた自然は温暖化以上の影響があるかもしれません。それに、通常なら子供が得た免疫を得ることができませんでした。それが子供の将来にどんな影響があるか予測することはできません。次に新たな伝染病が流行したときには今以上の犠牲者が出るかもしれないのです。その時も慌ててワクチンを作ったり、抗生物質を作ったりすれば、製薬会社が儲かるかもしれないけど、環境破壊は致命的になるでしょうね。「ワクチン、ワクチン」と騒いでいますが、病気と薬はいたちごっこだということを考えなければなりません。
セックスについては、私も「どうするんだ？」と皮肉につぶやいたこともあります。素直な反応です。ただ、「オナニスト宣言」ということはあります。性差、性差別について従来の議論を超えた考えが必要になったのだと考えたい。「セックスは子供を作るために必要」といった文字文化が植え付けた幻想を否定すること。
ハーベイよりグローバーを参照されたい。（『ブルシットジョブ』）
鏡像よりミラーニューロン（リゾラッテイ）が重要だと思います。「猿もヒヒも・・・実は知性をもっていて、言葉もしゃべれるのだが、あえてしゃべらない。なんとなれば、それがわかってしまうと、雇いあげられ働かされてしまう」（『ブルシットジョブ』P.253）
自己意識（主体）は、客体と同時に現れます。文字文化が生み出したものです。たぶん、数千年前に発生したものです。主体と客体というのは「私とあなた」ということではありません。自然も他人も自分の肉体も主体（自己）とは別の「存在（他在）」と考えることです。道具が身体の延長であるということの逆ですね。
「ポチ（、おいで）」と言えば、ポチはしっぽを振ってやってくるでしょう。それはなぜでしょうか。私はポチではないので分かりませんが、「自分が呼ばれたから」ではないと思います。自分はないと思います。単に「呼ばれたから」じゃないでしょうか。自分を認識すること（自己認知）と自己意識は別のものです。まあ、言葉を覚えて使う猿もいるようですから微妙ですが。
神話的暴力と神的暴力の話は面白いです。ベンヤミンを読み直します。
貨幣は市場で発生しました。市場は「共同体が果てるところ」で生まれます。文字も最初は商取引（契約、数量化、対象化）で使われていたと言われます。そして、民主主義も共同体と共同体の「あいだ」で発生します（『民主主義の非西洋的起源』）。ですから、貨幣・文字・民主主義・・・を脱構築（止揚でもいい。うまい言葉が見つかっていません。）しなければなりません。新型コロナはその（最後の？）チャンスです。
「人民は知らない／消費者は知らない」、そのとおりです。それではGAFA（AIでもいいけど）は知っているのでしょうか。知らないでしょうね。彼らが知っているのは利益が上がるということ、数字ですね。私たちは彼らにとっては人間ではありません。ただの数字（貨幣）です。私たちだって、自分を数値化して泣いたり笑ったり不安になったり喜んだりしていませんか。「本日の感染者（陽性者）は何人です」「ワクチンの有効率95%」「偏差値60だった」「世界新記録です」・・・。それらは何の実体も表していないですよね。生活の役に立つ数字もありそうです。「目的地まであと何kmです」「そうか、じゃああと30分だな」。う〜ん、それが役に立つ生活をしてるからですね。本当に「絶対に」必要ですか？
対談、すごく面白かったです。読んでいない本や人が出てきてすごく刺激になりました。読んでいないものをどうこう言うことはできません(^_^;)。
フーコーは生政治概念を深めて、ある意味で変えたと思います。単純に言えば、監視から自己統治です。外部（強制的）から内面化（自発的）です。この視点の移動は重要だと思っています。それは、「形式的包摂」から「実質的包摂」への移行、といったものではなくもっと根本的なものです（いま「性の歴史 第4巻」を読み始めたところです）。フーコーは「意識（主体）」そのものを問い直すために、文字文化が始まった古代ギリシャ・原始キリスト教までさかのぼったような気がしています（それ以上は遡れない）。そこで何を見つけたのかは分かりませんが。
「コロナ禍は「世界共和国」への第一歩」。常に人は何事かを為し、社会や自然は何某か変化します。その大きなものが「コロナ禍」ですし、それに対して人間が行った様々な行為は必ず跡を残します。前述のように、地球環境にダメージを与え、子どもたちにダメージを与えるのは確実です。そのうえで、社会にどのような影響を与えるのか。このままだと、「悪い」方に流れるのは必至です。しかし、わたしたち戦争を知らない人間が（実は知ろうとしていないだけで、戦争は世界中で起こっているし、日本人も加担しているのだが）身近に「死」を感じた瞬間だったと思います。ところが、わたしたちは死を見つめる習慣がありませんから、それを政府に対する批判やSNSでの応酬でごまかしてしまっている人も多いかもしれません。そこに「死者の権利」に開かれた窓があるのに。長期に亘る不安には耐えられませんからね。
影響そのものには「善悪」はありませんから（ウィルスに善悪がないのと同じように）、その変化を「善い」方向に結びつけることも可能です。そしてそれは「無意識の革命」であることを期待したい。と、ここまで書くと大澤さんと同じことを言っているように見えますが、大澤さんの言う「副産物」ということに近いかもしれません。前衛や大きな物語に対する失望の中で育った私はそう言わざるを得ないのです。でも「放っておけばいい（Let it be？）」という割り切りもできないのです。進む道はわかっているのです。このまま新自由主義の資本主義的生産様式を続けては地球環境が破滅するか、人類が破滅するかどちらが早いかということになってしまいますから。「SDGs」などありえないのです。「SDG」は「DSS」（Deus solus scit「神のみぞ知る」）と同じ責任逃れです。政治家は責任逃れをしても、わたしたちは責任を持たなければなりません。でも、私とあなたは対等です。それは「コロナの前で平等」ということです。私が道を示して、誰かが従うということではありません。資本主義後の世界はそこに至る道のりで決まります。その過程こそが民主主義であり共産主義、あるいは共同体主義です。話し合うこと。常に話し合うこと。コロナ禍で「新しい生活様式」とかいうよくわからない言葉が独り歩きしています。意味はあとから付けるのですね。「ソーシャルディスタンス」「三密回避」「手洗い」「マスク着用」・・・それは話し合いを拒否する雰囲気を作り上げます。私はソーシャルメディアには批判的です。でも、使えるものは使いましょう。GAFAに情報が漏れるのはイヤですが、もう十分に漏れていますから(^_^;)。必ず「新しい・・・」は限界が来ます。それに備えて「コロナとは何か」「コロナと共存」とはなにか、それはコロナとは「戦うべき敵」なのかどうかを含めて、を考えましょう。
民主主義は共同体の「あいだ」で発生します。文化も習慣も違う人と接するのには話し合うしかありません。残念なことに（幸い？）わたしたちの共同体はずたずたになっています。家族という共同体も「テレビ」（あるいはスマホ）という「よそ者」の介入で分解すれすれです。ですから、日本人同士でも、家族同士でも「話し合い」つまり「民主主義」が必要でかつ可能なのです。それが「多数決」ではないことは説明するまでもないと思います。
「旅行及び移動の自由」というのが民主主義の基本だ、という話は「なるほど」と思いました。「移動」するのは「空間」だけじゃないですよね。思考や行動も「移動」ですよね。
「例外状態」は「構成的権力」と対で考えなければならないですね。例外状態が可能であるということは同時に構成的権力が可能だということだと思います。
「ゾーエー」（生命）と「ビオス」（生活）＝アガンベン＝については、もう少し考えたいと思います。
「生の形式」『身体の使用』（使用には、使う者が使われる物に合わせて変化する）には思うところがありますが、別稿。
アーレントにおける「What」と「Who」。これは部分の集合が全体ではないということですよね。「分析的思考」がどこから生じているのかを考えれば明らかです。
『バートルビー』（否定も肯定もしない。やればできるけど、やらない。＝アガンベン＝）というのは、思考停止を装った戦術としてとても有効ですよね。無言の多数者が取る戦術としてもとても有効だと思います。「行動しない」という戦術、これはわたしたちの「生」そのものが搾取されている中で、とても有効です。「ストライキ」というのはまさにそれですし、「不買運動」や「スマホ・タブレットの拒否」というのも大切です。でもそれが可能になるためには、「連帯」という基礎が必要です。その連帯をどう作るか。それも話し合いですよね。
真木悠介（見田宗介）『自我の起源』、とても興味があります。
大澤真幸『社会性の起原』、ぜひ読みたいです。早く単行本にならないかな。
「国家理性と近代国家の誕生」、別の機会に考えます。
ナンシー『無為の共同体』「死というのは、自己で完結できない。「死ぬ」という行為は、自我の能動性に絶対に回収できない行動なんですね。「無為の共同体」の「無為」の原型は「死ぬ」ことです。死は自分にとっては「無為」だが、他人を想定するという構造になっています。そこに共同体制の根拠が立ち現れてきます。」（大澤P.118）う〜ん、前述の「死への直面」とセットで考えてみたいと思います。
「僕は民主主義と死者の権利を同時に考えていたところにアガンベンの重要な教えを読み取りたいと思っています。民主主義に立憲主義は欠かせません。そして立憲主義というのは極限まで突き詰めれば、「決められた法を守る」ということです。けれども、法を決定することはできても、法を守ることを決定はできない。「法を守ること」そのものは法の外側にあるのであって、それは法とは別の力によって支えられる他ない。おそらくそうした力の中で最大の力が歴史の重みです。」（國分P.118-119）〜なるほどと思いますが、逆に守る義務が人を縛るような法が何なのかを考える必要があると思います。つまり法を決定したときの合意方法です。それが民主主義的でなければ、「暴力」という背景・強制力が必要になります。上記の「国家」と関わってくると思います。
ただの覚書です。本書を読むときの参考になれば幸いです。
⟨impressions⟩
It's really an urgent release. It's powerful.
I realized why I didn't like Mr. Osawa so much. " Origin of nationalism ", a 900-page "pillow" Because I bought a difficult book. (It's been over 10 years now. I've only read a few pages (^ _ ^;).)
The text is fluent and the content is interesting, but the basics of thinking are different from mine (I feel like I can't read "The Origin of Nationalism" more and more).
I've been studying a lot, so I have more literature to read. It is the memo writing.
The Bible is a character culture. Therefore, you have to have an affinity with "painting" and stand on top of it. Therefore, Christianity (Judaism, Islam) also prohibits idolatry, but religious paintings are actively drawn. I think that Christianity has made painting an auxiliary means of character culture. Perhaps it has its roots in the fact that painting has left reality and changed from technology to art.
The "new production style" is dystopia, but I'm afraid of "facelessness with masks" and "disinfectant abuse". People who grew up in TV and video games dominate Japan today. Young people communicate on smartphones, and the basis for this is the experience of the voices and facial expressions of parents and siblings as a body, and the warmth of the sense of touch and skin. People who enter the character culture without it have to become inhuman. There are still many people like that, but it will be accelerated. Perhaps the rulers are aware of it, or a "capitalist production-style society" forces the thinking of such letters. Abuse of disinfectants. How many disinfectants have you used in the past year? The resulting loss of nature may have more than just warming. Besides, I couldn't get the immunity that my child normally got. It is unpredictable how it will affect the future of the child. The next epidemic of a new infectious disease may result in more casualties. Even at that time, if you make vaccines or antibiotics in a hurry, pharmaceutical companies may make a profit, but environmental destruction will be fatal. I'm making a noise about "vaccines, vaccines", but I have to think that illness and medicine are a cat-and-mouse game.
Regarding sex, I also ironically muttered, "What are you going to do?" It's a straightforward reaction. However, there is an "onanist declaration". I would like to think that it is necessary to think beyond the conventional discussion about gender differences and gender discrimination. To deny the illusion instilled by the character culture that "sex is necessary to have children".
See Glover from Harvey. ("Brusit Job")
I think mirror neurons are more important than mirror images. "Monkeys and baboons ... are actually intelligent and can speak words, but they don't dare to speak. If they understand that, they will be hired and worked" ("Brusit Job" p.253). )
Self-consciousness (subject) appears at the same time as the object. It was created by the character culture. Maybe it happened thousands of years ago. Subject and object do not mean "me and you". It is to think of nature, others, and one's body as "existence (other existence)" different from the subject (self). It's the opposite of the fact that a tool is an extension of the body.
Speaking of "Pochi (, come)", Pochi will come waving his tail. Why is that? I don't know because I'm not a pochi, but I don't think it's because I was called. I don't think I am. Isn't it just "because I was called"? Recognizing oneself (self-awareness) and self-consciousness are two different things. Well, it seems that some monkeys remember and use words, so it's subtle.
The story of mythical violence and divine violence is interesting. Reread Benjamin.
Money was generated in the market. The market is born "where the community ends". It is said that letters were also initially used in commercial transactions (contracts, quantification, targeting). And democracy also occurs "between" communities ("Non-Western Origins of Democracy"). Therefore, we have to deconstruct money, letters, democracy, etc. (Aufheben is fine. No good words have been found). The new Corona is that (last?) Opportunity.
"People don't know / consumers don't know", that's right. Then do you know GAFA (although AI is fine)? You don't know. What they know is that they are profitable, isn't it? We are not humans to them. It's just a number (money). Are we also quantifying ourselves and crying, laughing, anxious, and happy? "How many infected people (positive people) are today?" "Vaccine efficacy rate 95%" "Deviation value was 60" "It is a new world record" ... They don't represent any substance, do they? There are likely to be numbers that are useful in daily life. "How many kilometers are left to the destination?" "Well, then it's 30 minutes." Well, that's because I'm living a useful life. Do you really need it "absolutely"?
The conversation was very interesting. It was very inspiring to see books and people that I hadn't read. I can't say what I haven't read (^ _ ^;).
I think Foucault deepened the concept of biopolitics and changed it in a way. Simply put, from surveillance to self-government. From external (forced) to internalized (voluntary). I think this movement of perspective is important. It's more fundamental than a transition from "formal inclusion" to "substantial inclusion" (I've just begun to read "History of Sex, Volume 4"). Foucault seems to go back to ancient Greece and primitive Christianity, where the character culture began, in order to re-question the "consciousness (subject)" itself (it cannot be traced any further). I don't know what he found there.
"Corona is the first step towards a" world republic. " People always do something, and society and nature change. The big one is the "corona wreck", and the various actions that humans have taken against it always leave a mark. As mentioned above, it is certain that it will damage the global environment and damage children. On top of that, what kind of impact will it have on society? At this rate, it is inevitable that it will flow to the "bad" side. However, it was the moment when we humans who did not know the war felt "death" close to us (although the war is happening all over the world and the Japanese are also involved, just because we are not trying to know it). think. However, since we do not have a habit of staring at death, many people may have cheated on it by criticizing the government or responding on SNS. Even though there is a window open to "Rights of the Dead". I can't stand long-term anxiety.
Since there is no "good and evil" in the effect itself (just as a virus has no good and evil), it is possible to link the change in the "good" direction. And I hope it is an "unconscious revolution." So far, it seems that you are saying the same thing as Mr. Osawa, but it may be close to what Mr. Osawa calls a "by-product." Growing up in disappointment with the avant-garde and the big story, I have to say so. But you can't even say "Let it be?" I know the way to go. If we continue the neoliberal capitalist production style as it is, it will be the faster whether the global environment will be ruined or human beings will be ruined. There is no such thing as "SDGs". "SDG" is the same escape from responsibility as "DSS" (Deus solus scit "The World God Only Knows"). Even if politicians escape responsibility, we must take responsibility. But I and you are equal. It means "equality in front of the corona". It's not that I show the way and someone follows. The post-capitalist world is determined by the way it gets there. That process is democracy, communism, or communitarianism. To discuss. Always discuss. The unfamiliar word "new lifestyle" is walking alone in the corona virus. The meaning will be added later. "Social distance", "Three Cs avoidance", "Hand washing", "Wearing a mask" ... It creates an atmosphere of refusing discussions. I'm critical of social media. But let's use what can be used. I don't like information leaking to GAFA, but it's already leaked enough (^ _ ^;). There will always be a limit to "new ...". In preparation for that, think about what "what is corona" and "coexistence with corona", including whether it is an "enemy to fight".
Democracy occurs "between" the community. The only way to meet people with different cultures and customs is to talk. Unfortunately (fortunately?) Our community is messed up. The family community is also easily disassembled by the intervention of a "foreigner" called "television" (or smartphone). Therefore, "discussion", that is, "democracy" is necessary and possible between Japanese people and families. I think it goes without saying that it is not a "majority vote."
I thought "I see" that "freedom of travel and movement" is the basis of democracy. It's not just "space" that "moves". Thoughts and actions are also "movement", aren't they?
"Exceptional conditions" must be considered in pairs with "constructive power." I think that the fact that exceptional conditions are possible means that constitutive power is possible at the same time.
I would like to think a little more about "Zoe" (life) and "Bios" (life) = Agamben =.
I have some thoughts about "raw form" and "use of the body" (use changes according to what the user uses), but it is a separate article.
"What" and "Who" in Arendt. This means that the set of parts is not the whole. It's clear when you think about where "analytic thinking" comes from.
"Bartleby" (neither denial nor affirmation. You can do it, but you can't do it. = Agamben =) is a very effective tactic that pretends to stop thinking. I think it is also very effective as a tactic that many silent people take. The tactic of "do not act", which is very effective in the exploitation of our "life" itself. "Strike" is exactly that, and "boycotts of Japanese products" and "rejection of smartphones and tablets" are also important. But to be able to do that, we need a foundation called "solidarity." How to make that solidarity. That is also a discussion, isn't it?
Yusuke Maki (Munesuke Mita) I am very interested in "The Origin of the Ego".
I definitely want to read Masachi Osawa's "The Origin of Sociality". I wonder if it will become a book soon.
I will think about "national reason and the birth of a modern nation" on another occasion.
Nancy "Innocent Community" "Death cannot be completed by oneself. The act of" dying "is an action that can never be recovered by the activeness of the ego. The prototype of "inaction" of "innocence community" is to "die". Death is "innocent" for me, but it has a structure that assumes others. The grounds for the joint system emerge there. (Osawa P.118) Well, I would like to think of it as a set with the aforementioned "face to death."
"I would like to read Agamben's important teachings where I was thinking about democracy and the rights of the dead at the same time. Constitutionalism is essential to democracy, and if it goes to the limit, It means "keeping the established law". However, although we can decide the law, we cannot decide to keep the law. "Keeping the law" itself is outside the law, and it can only be supported by a force other than the law. Perhaps the greatest of these forces is the weight of history. (Kokubun P.118-119) -I think it is true, but on the contrary, I think it is necessary to think about what kind of law is the obligation to protect people. In other words, it is an agreement method when the law is decided. If it is not democratic, the background and coercion of "violence" is needed. I think it will be related to the above "nation".
It's just a memorandum. I hope it will be helpful when reading this book.
It's really an urgent release. It's powerful.
I realized why I didn't like Mr. Osawa so much. " Origin of nationalism ", a 900-page "pillow" Because I bought a difficult book. (It's been over 10 years now. I've only read a few pages (^ _ ^;).)
The text is fluent and the content is interesting, but the basics of thinking are different from mine (I feel like I can't read "The Origin of Nationalism" more and more).
I've been studying a lot, so I have more literature to read. It is the memo writing.
The Bible is a character culture. Therefore, you have to have an affinity with "painting" and stand on top of it. Therefore, Christianity (Judaism, Islam) also prohibits idolatry, but religious paintings are actively drawn. I think that Christianity has made painting an auxiliary means of character culture. Perhaps it has its roots in the fact that painting has left reality and changed from technology to art.
The "new production style" is dystopia, but I'm afraid of "facelessness with masks" and "disinfectant abuse". People who grew up in TV and video games dominate Japan today. Young people communicate on smartphones, and the basis for this is the experience of the voices and facial expressions of parents and siblings as a body, and the warmth of the sense of touch and skin. People who enter the character culture without it have to become inhuman. There are still many people like that, but it will be accelerated. Perhaps the rulers are aware of it, or a "capitalist production-style society" forces the thinking of such letters. Abuse of disinfectants. How many disinfectants have you used in the past year? The resulting loss of nature may have more than just warming. Besides, I couldn't get the immunity that my child normally got. It is unpredictable how it will affect the future of the child. The next epidemic of a new infectious disease may result in more casualties. Even at that time, if you make vaccines or antibiotics in a hurry, pharmaceutical companies may make a profit, but environmental destruction will be fatal. I'm making a noise about "vaccines, vaccines", but I have to think that illness and medicine are a cat-and-mouse game.
Regarding sex, I also ironically muttered, "What are you going to do?" It's a straightforward reaction. However, there is an "onanist declaration". I would like to think that it is necessary to think beyond the conventional discussion about gender differences and gender discrimination. To deny the illusion instilled by the character culture that "sex is necessary to have children".
See Glover from Harvey. ("Brusit Job")
I think mirror neurons are more important than mirror images. "Monkeys and baboons ... are actually intelligent and can speak words, but they don't dare to speak. If they understand that, they will be hired and worked" ("Brusit Job" p.253). )
Self-consciousness (subject) appears at the same time as the object. It was created by the character culture. Maybe it happened thousands of years ago. Subject and object do not mean "me and you". It is to think of nature, others, and one's body as "existence (other existence)" different from the subject (self). It's the opposite of the fact that a tool is an extension of the body.
Speaking of "Pochi (, come)", Pochi will come waving his tail. Why is that? I don't know because I'm not a pochi, but I don't think it's because I was called. I don't think I am. Isn't it just "because I was called"? Recognizing oneself (self-awareness) and self-consciousness are two different things. Well, it seems that some monkeys remember and use words, so it's subtle.
The story of mythical violence and divine violence is interesting. Reread Benjamin.
Money was generated in the market. The market is born "where the community ends". It is said that letters were also initially used in commercial transactions (contracts, quantification, targeting). And democracy also occurs "between" communities ("Non-Western Origins of Democracy"). Therefore, we have to deconstruct money, letters, democracy, etc. (Aufheben is fine. No good words have been found). The new Corona is that (last?) Opportunity.
"People don't know / consumers don't know", that's right. Then do you know GAFA (although AI is fine)? You don't know. What they know is that they are profitable, isn't it? We are not humans to them. It's just a number (money). Are we also quantifying ourselves and crying, laughing, anxious, and happy? "How many infected people (positive people) are today?" "Vaccine efficacy rate 95%" "Deviation value was 60" "It is a new world record" ... They don't represent any substance, do they? There are likely to be numbers that are useful in daily life. "How many kilometers are left to the destination?" "Well, then it's 30 minutes." Well, that's because I'm living a useful life. Do you really need it "absolutely"?
The conversation was very interesting. It was very inspiring to see books and people that I hadn't read. I can't say what I haven't read (^ _ ^;).
I think Foucault deepened the concept of biopolitics and changed it in a way. Simply put, from surveillance to self-government. From external (forced) to internalized (voluntary). I think this movement of perspective is important. It's more fundamental than a transition from "formal inclusion" to "substantial inclusion" (I've just begun to read "History of Sex, Volume 4"). Foucault seems to go back to ancient Greece and primitive Christianity, where the character culture began, in order to re-question the "consciousness (subject)" itself (it cannot be traced any further). I don't know what he found there.
"Corona is the first step towards a" world republic. " People always do something, and society and nature change. The big one is the "corona wreck", and the various actions that humans have taken against it always leave a mark. As mentioned above, it is certain that it will damage the global environment and damage children. On top of that, what kind of impact will it have on society? At this rate, it is inevitable that it will flow to the "bad" side. However, it was the moment when we humans who did not know the war felt "death" close to us (although the war is happening all over the world and the Japanese are also involved, just because we are not trying to know it). think. However, since we do not have a habit of staring at death, many people may have cheated on it by criticizing the government or responding on SNS. Even though there is a window open to "Rights of the Dead". I can't stand long-term anxiety.
Since there is no "good and evil" in the effect itself (just as a virus has no good and evil), it is possible to link the change in the "good" direction. And I hope it is an "unconscious revolution." So far, it seems that you are saying the same thing as Mr. Osawa, but it may be close to what Mr. Osawa calls a "by-product." Growing up in disappointment with the avant-garde and the big story, I have to say so. But you can't even say "Let it be?" I know the way to go. If we continue the neoliberal capitalist production style as it is, it will be the faster whether the global environment will be ruined or human beings will be ruined. There is no such thing as "SDGs". "SDG" is the same escape from responsibility as "DSS" (Deus solus scit "The World God Only Knows"). Even if politicians escape responsibility, we must take responsibility. But I and you are equal. It means "equality in front of the corona". It's not that I show the way and someone follows. The post-capitalist world is determined by the way it gets there. That process is democracy, communism, or communitarianism. To discuss. Always discuss. The unfamiliar word "new lifestyle" is walking alone in the corona virus. The meaning will be added later. "Social distance", "Three Cs avoidance", "Hand washing", "Wearing a mask" ... It creates an atmosphere of refusing discussions. I'm critical of social media. But let's use what can be used. I don't like information leaking to GAFA, but it's already leaked enough (^ _ ^;). There will always be a limit to "new ...". In preparation for that, think about what "what is corona" and "coexistence with corona", including whether it is an "enemy to fight".
Democracy occurs "between" the community. The only way to meet people with different cultures and customs is to talk. Unfortunately (fortunately?) Our community is messed up. The family community is also easily disassembled by the intervention of a "foreigner" called "television" (or smartphone). Therefore, "discussion", that is, "democracy" is necessary and possible between Japanese people and families. I think it goes without saying that it is not a "majority vote."
I thought "I see" that "freedom of travel and movement" is the basis of democracy. It's not just "space" that "moves". Thoughts and actions are also "movement", aren't they?
"Exceptional conditions" must be considered in pairs with "constructive power." I think that the fact that exceptional conditions are possible means that constitutive power is possible at the same time.
I would like to think a little more about "Zoe" (life) and "Bios" (life) = Agamben =.
I have some thoughts about "raw form" and "use of the body" (use changes according to what the user uses), but it is a separate article.
"What" and "Who" in Arendt. This means that the set of parts is not the whole. It's clear when you think about where "analytic thinking" comes from.
"Bartleby" (neither denial nor affirmation. You can do it, but you can't do it. = Agamben =) is a very effective tactic that pretends to stop thinking. I think it is also very effective as a tactic that many silent people take. The tactic of "do not act", which is very effective in the exploitation of our "life" itself. "Strike" is exactly that, and "boycotts of Japanese products" and "rejection of smartphones and tablets" are also important. But to be able to do that, we need a foundation called "solidarity." How to make that solidarity. That is also a discussion, isn't it?
Yusuke Maki (Munesuke Mita) I am very interested in "The Origin of the Ego".
I definitely want to read Masachi Osawa's "The Origin of Sociality". I wonder if it will become a book soon.
I will think about "national reason and the birth of a modern nation" on another occasion.
Nancy "Innocent Community" "Death cannot be completed by oneself. The act of" dying "is an action that can never be recovered by the activeness of the ego. The prototype of "inaction" of "innocence community" is to "die". Death is "innocent" for me, but it has a structure that assumes others. The grounds for the joint system emerge there. (Osawa P.118) Well, I would like to think of it as a set with the aforementioned "face to death."
"I would like to read Agamben's important teachings where I was thinking about democracy and the rights of the dead at the same time. Constitutionalism is essential to democracy, and if it goes to the limit, It means "keeping the established law". However, although we can decide the law, we cannot decide to keep the law. "Keeping the law" itself is outside the law, and it can only be supported by a force other than the law. Perhaps the greatest of these forces is the weight of history. (Kokubun P.118-119) -I think it is true, but on the contrary, I think it is necessary to think about what kind of law is the obligation to protect people. In other words, it is an agreement method when the law is decided. If it is not democratic, the background and coercion of "violence" is needed. I think it will be related to the above "nation".
It's just a memorandum. I hope it will be helpful when reading this book.
[出演者(プロフィール)]
大澤真幸=1958年生まれ。社会学。個人思想誌「THINKING「O」」主宰。『ナショナリズムの由来』で毎日出版文化賞を受賞。『自由という牢獄』で河合隼雄学芸賞を受賞。ほかの著書に世界史の謎を読み解いた『〈世界史〉の哲学』「古代篇」「中世篇」「東洋篇」「イスラーム篇」「近世篇」のほか、『不可能性の時代』『〈自由〉の条件』『生権力の思想』『可能なる革命』『憎悪と愛の哲学』『サブカルの想像力は資本主義を超えるか』など。共著に『ふしぎなキリスト教』『二千年紀の社会と思想』『ゆかいな仏教』『憲法の条件』『げんきな日本論』など。
國分功一郎=一九七四年生まれ。東京大学大学院総合文化研究科・教養学部准教授。主な著書に『暇と退屈の倫理学』(朝日出版社、二〇一一年、紀伊國屋じんぶん大賞受賞/増補版は太田出版、二〇一五年)、『民主主義を直感するために』(晶文社、二〇一六年)、『中動態の世界││意志と責任の考古学』(医学書院、二〇一七年、第十六回小林秀雄賞受賞)などがある。
死者の権利の剥奪、自由の制限、緊急事態下の国家権力－－－
國分功一郎・大澤真幸の緊急対談が実現。
現代最も注目される哲学者アガンベンは、国民の自由を制限するイタリア政府のコロナ対策を批判し、各国の哲学者たちから強く非難される。
しかし、この発言は「自由をとるか、安全をとるか」という究極の選択を迫られている私たちへの警鐘である。
アガンベンの発言を出発点に、フーコー、アーレント、ベンヤミンなどの思想を横断しながら、コロナ禍に顕在化した、民主主義社会への根本的な問いを考える。
大澤真幸の書き下ろし論文掲載!
「新しい生活様式」というディストピア、監視国家に対抗するモニタリング民主主義について、社会学、科学、哲学を横断しながら論じる。
◉目次
まえがき〈不可能な世界〉の中から
論文
大澤真幸「ポストコロナの神的暴力」
・一 イエスの墓の前で
・二 新しい生活様式?それはディストピアだ
・三 監視を超えて
・四 神的暴力の現代的活用
対談
國分功一郎×大澤真幸「哲学者からの警鐘例外状態、国家権力、死者の権利」
・コロナ禍は「世界共和国」への第一歩 ・無意識化の革命
・副産物としての真実
・アガンベンの問題提起と炎上
・例外状態への警鐘
・「生の形式」とアガンベンの行き詰まり
・「生の形式」の乗り越えと、身体性への回帰
・国家理性と近代国家の誕生
・法の内側と外側の境界線
特別付録対談をより深く理解するための文献・ブックリスト 〈キーワード別〉
追悼
大澤真幸「中村哲さんを悼んで井戸は地下水脈につながっている」
國分功一郎・大澤真幸の緊急対談が実現。
現代最も注目される哲学者アガンベンは、国民の自由を制限するイタリア政府のコロナ対策を批判し、各国の哲学者たちから強く非難される。
しかし、この発言は「自由をとるか、安全をとるか」という究極の選択を迫られている私たちへの警鐘である。
アガンベンの発言を出発点に、フーコー、アーレント、ベンヤミンなどの思想を横断しながら、コロナ禍に顕在化した、民主主義社会への根本的な問いを考える。
大澤真幸の書き下ろし論文掲載!
「新しい生活様式」というディストピア、監視国家に対抗するモニタリング民主主義について、社会学、科学、哲学を横断しながら論じる。
◉目次
まえがき〈不可能な世界〉の中から
論文
大澤真幸「ポストコロナの神的暴力」
・一 イエスの墓の前で
・二 新しい生活様式?それはディストピアだ
・三 監視を超えて
・四 神的暴力の現代的活用
対談
國分功一郎×大澤真幸「哲学者からの警鐘例外状態、国家権力、死者の権利」
・コロナ禍は「世界共和国」への第一歩 ・無意識化の革命
・副産物としての真実
・アガンベンの問題提起と炎上
・例外状態への警鐘
・「生の形式」とアガンベンの行き詰まり
・「生の形式」の乗り越えと、身体性への回帰
・国家理性と近代国家の誕生
・法の内側と外側の境界線
特別付録対談をより深く理解するための文献・ブックリスト 〈キーワード別〉
追悼
大澤真幸「中村哲さんを悼んで井戸は地下水脈につながっている」
[拡大] [ ISBN-13 : 978-4865282863 ]
