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Download Il destino della tecnica (BUR Saggi) by Emanuele Severino PDF

By Emanuele Severino

Lo scopo distintivo della tradizione occidentale è quello di plasmare il mondo a sua immagine, e lo strumento principe consistent with ottenere questo risultato è los angeles tecnica. Le singole forze in conflitto fra loro all’interno di questa tradizione – il cristianesimo, l’umanesimo, l’illuminismo, il sapere filosofico, il capitalismo, l. a. democrazia, il comunismo, il pensiero scientifico – si sono servite e si servono della tecnica in keeping with some distance prevalere i propri scopi su quelli antagonisti. Ma l. a. loro è un’illusione. Trasformata da mezzo in advantageous, l. a. tecnica ha conquistato il dominio sul mondo contemporaneo. Emanuele Severino tira le fila di una riflessione che da sempre costituisce uno degli assi portanti del suo pensiero e che costituisce consistent with i lettori un’indispensabile chiave d’interpretazione dei grandi temi di oggi: l. a. telematica, le comunicazioni di massa, l. a. globalizzazione, il capitalismo del terzo millennio. Temi che assumono un’inedita profondità e ci appaiono in step with quello che sono: l’espressione più piena del nichilismo dell’Occidente.

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Il destino della tecnica (BUR Saggi)

Lo scopo distintivo della tradizione occidentale è quello di plasmare il mondo a sua immagine, e lo strumento principe consistent with ottenere questo risultato è los angeles tecnica. Le singole forze in conflitto fra loro all’interno di questa tradizione – il cristianesimo, l’umanesimo, l’illuminismo, il sapere filosofico, il capitalismo, l. a. democrazia, il comunismo, il pensiero scientifico – si sono servite e si servono della tecnica in step with a long way prevalere i propri scopi su quelli antagonisti.

Extra info for Il destino della tecnica (BUR Saggi)

Sample text

This knowledge for us human beings, though realistic, conformed to the world as a network of interacting centers, is none the less always necessarily incomplete, imperfect, partially perspectival, developing, at least in this life, and for two reasons: (1) No action of any finite being, especially a material being, can fully express its nature in a single act, but must reveal it progressively through many actions, and never totally or exhaustively to us. Despite all these limitations on the completeness of our knowledge, there is still an immense amount that we do know about reality, together with its implications for intelligibility and can know further in a constantly expanding penetration into the inexhaustible fullness of being.

Thomas himself never worked out a single comprehensive, systematic theory of the analogy he was constantly using very skillfully. This is probably because he was trying to stick as closely as possible to Aristotle, frequently using examples drawn directly from the latter, such as the relation of health to food, substance to accident. This similarity in difference is the participation structure of all finite beings as participating intrinsically, in various finite ways, in the infinite fullness of perfection of God himself as the Creative Source of all being—a metaphysical structure quite lacking in Aristotle himself, with his radical rejection of all Platonism, especially the latter’s doctrine of participation.

Why this should, in fact, be so is, or should indeed be, a source of wonder for the metaphysician. But it seems the ultimate reason is that it is the very nature of God himself to be self-communicative love, and since all other real beings are in some way images, participations of the divine goodness, they all bear the mark within them, according to the nature of each, of this divine attribute. Marvelous to contemplate, it seems that we must say that to be is to be generous, in some way! Let us look at a few texts in which he expresses this.

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