Active Vita and tiredness
11
Sep
Still Chyul-Han, the Korean-German of “The society of fatigue”, part of Vita
Activa’s analysis of Hanna Arendt (we translate Vita from Latin, for life up to here), explaining that it starts from the prevalence in the Christian life of the contemplative life , clarifies in a note that she seeks “a mediation between active life and contemplative life … as described by St. Gregory: ‘we must know: when we demand a good program of life, from the active vita to the contemplative life, it is often useful if the soul returns from the contemplative life to the active life, so that it is called the contemplation which has been kindled in the heart to transmit all its perfection to the activity “(HAN, 2017, 39)
The author points out that she [Arendt]: “a new connection between her new definition of active vita and the primacy of action” (page 40), she goes on to heroic activism, but unlike her master Heidegger who ” was a decisive action on the subject of death “(ibid.), it is guided by the possibility of the” birth of man himself, and in the new beginning, by virtue of his nascent character, men should perform this new beginning by action. ”
The author explains that this action as birth contains a quasi-religious dimension: “the miracle consists in the fact that human beings are born purely, and together with them, they give the new beginning that they can carry out by action by virtue of his being-born … “(pp. 40 and 41), quoting Hanna Arendt.
But he concerted a possible modern interpretation, for Arendt, who saw in the unheard of heroic action of all human capacities a “cessation in mortal passivity” (p. 42).
Thus he clarifies that Arendt’s descriptions of the modern animal laborans are not those of the performance society, the “postmodern animal” is provided with the ego to the point of nearly tearing itself apart. He can be anything but passive. “(Page 41)
He adds that the “modern loss of faith, which concerns not only God and beyond, but reality itself, becomes radically transient human life” (page 42).
He claims the homo sacer of Agamben, “are like undead. Here, the word sacer does not mean ‘damn’, but ‘sacred’. Now, naked life itself, which has become radically transient, naked is sacred, and must be preserved at all costs “(HAN, 2017, 46).
HAN, B. C. A sociedade do cansaço. (The society of fatigue). BR, Petrópolis: Vozes, 2017.
Activa’s analysis of Hanna Arendt (we translate Vita from Latin, for life up to here), explaining that it starts from the prevalence in the Christian life of the contemplative life , clarifies in a note that she seeks “a mediation between active life and contemplative life … as described by St. Gregory: ‘we must know: when we demand a good program of life, from the active vita to the contemplative life, it is often useful if the soul returns from the contemplative life to the active life, so that it is called the contemplation which has been kindled in the heart to transmit all its perfection to the activity “(HAN, 2017, 39)The author points out that she [Arendt]: “a new connection between her new definition of active vita and the primacy of action” (page 40), she goes on to heroic activism, but unlike her master Heidegger who ” was a decisive action on the subject of death “(ibid.), it is guided by the possibility of the” birth of man himself, and in the new beginning, by virtue of his nascent character, men should perform this new beginning by action. ”
The author explains that this action as birth contains a quasi-religious dimension: “the miracle consists in the fact that human beings are born purely, and together with them, they give the new beginning that they can carry out by action by virtue of his being-born … “(pp. 40 and 41), quoting Hanna Arendt.
But he concerted a possible modern interpretation, for Arendt, who saw in the unheard of heroic action of all human capacities a “cessation in mortal passivity” (p. 42).
Thus he clarifies that Arendt’s descriptions of the modern animal laborans are not those of the performance society, the “postmodern animal” is provided with the ego to the point of nearly tearing itself apart. He can be anything but passive. “(Page 41)
He adds that the “modern loss of faith, which concerns not only God and beyond, but reality itself, becomes radically transient human life” (page 42).
He claims the homo sacer of Agamben, “are like undead. Here, the word sacer does not mean ‘damn’, but ‘sacred’. Now, naked life itself, which has become radically transient, naked is sacred, and must be preserved at all costs “(HAN, 2017, 46).
HAN, B. C. A sociedade do cansaço. (The society of fatigue). BR, Petrópolis: Vozes, 2017.
