The scent and significance
17
Jul
Like art, scent requires appreciation and sensitivity, but this is longer than meaning, this
tells us Byung-Chul Han: “the world is full of meaning. The gods are only meaningful. ” (Han, 2016, 25). It penetrates into the true meaning of the narrative, of the primitive and contemporary oral: “narrative creates the world from nothing” (p.25), but it is not bound by the image: “the world can read itself as an image” (idem).
Without mentioning them, Han seems to penetrate the rock art, when he unveils the relation: “here all that has meaning is the eternal repetition of the same, the reproduction of the already been, the imperishable truth.
This is how prehistoric man lives in a present that endures. “(HAN, 2016, 26) Han’s cosmogony penetrates the eschatological: “it distinguishes in any way from historical time that promises progress … the eskáton indicates the end of time … the eschatological time admits no action, no project” (HAN, 2016, 27).
It also reveals the deeper meaning of the post-truth, “time will be defactised and at the same time denatured (entnaturalisier)” (page 28), by pointing to it already in the Enlightenment: “the revolution refers to a defaced time.
Free from all being/to be launched, from any natural or theological force, the world, like a steamy colossus, looses itself towards the future, where it hopes to find salvation “(page 29). Citation Robespierre speaking at the constitutional ceremony of 1793: “The progrès de la raison humaine ont préparé cette grande révolution, et c’est à vous que’est spécialement imposé le décision le l’accélérer” (quoted on page 29).
Was the triumph of reason, also comments on the same experience in “The Death of Danton” written by Büchner, when quoting Camille: “The common fixed ideas which pass for being common sense are unbearably boring” (cit. Byung-Chul separates oral time from history by understanding “the mythical which functions as an image,” and sees the history of the Gutenberg galaxy as one that “gives way to information” (p. 30), to give these a definition unpublished: “in reality, the information presents another paradigma”.
“Within it, inhabits another very different temporality. It is a manifestation of atomized time, of a time of points (Punkt-Zeit) “(page 31). I return to the previous page to understand its concept of aroma: “History illuminates … imposes a linear narrative trajectory … has no aroma” (HAN, 2016, 30).
Contrary to Baudrillard’s thesis, “information is not related to history as the always perfect simulation of the original or the origin” (page 31), it will say for this is a new paradigm.
He will say at the end of this chapter that time “rushes, fills itself to balance a lack of the essential Being,” causing “the lack of Being to become even more pervasive” (32).
