From Logic to Being

27 Sep

The concept of antropotécnica, initially controversial that came to shake the German culture and generated a controversy between Junger Haberrmas and Peter Sloterdijk, even being compared to conservative forces, in fact can be related so much to “improvement of the world” (in German Weltverbesserung) and “self-improvement” (Selbstverbesserung).

It surpasses and at the same time dialogues with the Foucauldian concept of biopolitics, it still shows a difficulty in the relation between subject and power, in spite of its Microphysics of Power, thus sees the relation with the technique: “I have tried, rather, to produce a history of the different modes of subjectivation of the human being in our culture: I have treated, in this perspective, the three modes of objectification that transform human beings into subjects. […]. It is not, therefore, the power, but the subject that constitutes the general theme of my research. “(FOUCAULT, 2014, pp. 118-119).

Although biopolitics appears to be an overcoming of the “technology of the self” (the aesthetics of existence), it has not dissociated itself from the object x subject polarity, whose essence is idealistic logic.

If biopolitics is ultimately the rule of life, life is beyond the relation to power, for a radical change took place in Modernity: technique. Sloterdijk’s 2009 work “You Must Change Your Life” (Du musst dein Leven ändern) he establishes two forms of artificial (not virtual) production of human behavior in so-called “great cultures” under the impact of the Modern Age.

The first is the production of man by man, what he calls “letting operate” (Sich-operieren-Lassen) and the second is the production of men, but of themselves, which would then go to techniques of “self -employment” (Sloterdik, 2009, page 589).

What Sloterdijk wants to point out to us is that there is a new form of relationship with the state in progress that goes beyond biopolitics, clarifies in his foundational work “Rules for the human park” that since Plato, creator of the ideal state and the idea of ​​citizenship where the philosopher-politician was superior, let us see: “What Plato utters by the mouth of his stranger is the program of a humanist society embodied in the figure of the one complete humanist: the master of the science of royal grazing.

The task of this superhumanist [the political philosopher trained for this] would be no other than the planning of properties in an elite [of politicians] that would have to be explicitly raised for the good of all. “(Sloterdijk 2001, 82- 83).

This logic escapes from the left-right dualism, liberators and oppressors (they are on both sides), for a logic of redefining the role of state and politics, is a paraconsistent logic, in the sense that it requires a new language, a broad dialogue.

The Peruvian philosopher Francisco Miró Quesada, who coined the word Paraconsistent, says that Latin American thought is born: “before all, naked and weak, like a helpless orphan,” amidst dictatorial possibilities a new thought can open us to Being .

SLOTERDIJK, P. Regras para o parque humano (Rules for the Human Park). São Paulo: Estação Liberdade, 2001.

FOUCAULT, M. O sujeito e o poder. (The subject and the power). In: Foucault, M. Dictations and Writings – IX. Rio de Janeiro: Forense Universitária, 2014.


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