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Being in spheres and self-being

06 Feb
Undoubtedly the greatest evil of ours, together with economic and socialasBolhas exclusion, is the exclusion by specific human characteristics: diseases, physical type and even intellectual.
We have already emphasized in our posts the importance of the triad of spheres of Petr Sloterdijk: Spheres, in which he describes various aspects of an isolated society in “bubbles” (name of the first book Spheres I, already translated into Portuguese) (Estação Liberdade, 2016)
It is a place, the sphere, where it can be protected, it is not a place of comfort but of security, which in the treatment given by Sloterdijk is the tradition of thought, which appears as a place of protection of a humanity that, for protect, get stuck with stones, weapons, songs and ideas, and would not be expected differently to the cyber world.
In Sloterdijk’s concept, which is different from that treated as “identity” because the spheres have identity that are fleeting, does it address the human problem where we are when we are in the world? That is why it is a consequence of Heidegger’s thought of “being-in-the-world.”
Today’s society has dissolved its protective relations of intimacy into formal gray relations, the question becomes transfigured: where are we when we are in the unusually large, the lack of shelter of absolute exteriority, so it is a bigger problem than Domenico de Masi approach, it is not only the loss of sociological projects, but a human rupture.
It is not only the malaise of modernity, of a purely psychological nature, such as that treated by Freud, Sloterdijk’s sense of the “bubble” is what one thinks by “spirit” or “soul” is only the “air” of life in a shared space
This is clearly already thinking of the inner space, beginning of his book, when Sloterdijk demonstrates the pendency of his microspherology with respect to contemporary psychology, what philosophy calls itself (Hegel uses this category to differentiate the in-itself) from if and to allow one to think of the surrealism of human spatiality, namely, to be content and continent, so when one speaks of the production of content one should speak of the continente in digital world.
The religious belief in the mystical fusion and the physiological enchantment of the cases described by Sloterdijk, who speaks of the heart and soul of figures like Catherine of Siena and Raimundo de Cápua, who speaks of the exchange of one’s own heart with that of Christ, revealed the relational character of human bodies and that even finds in Plato’s Banquet and that were annulled by “anatomical individualism”, according to the author, when the dissection of corpses begins in the sixteenth and seventeenth centuries.
Despite a language ranging from poetic to biting (in certain sense), Sloterdijk’s critique of our time to be fundamental, which could be roughly said to be “in-spheres.”
 
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