By Tadeusz Rachwal
The publication is dedicated to social and political interdependencies of lifestyles and paintings, the interdependencies during which the guidelines of loss and deprivation are the founding incentives of the precariousness of the placement and the prestige of the human topic. lack of estate within the financial feel, besides the lack of houses in epistemological phrases became a very important degree of precarity via its dissociation from what Judith Butler calls “the association and safeguard of physically needs.” The publication bargains a proposition of multidisciplinary analyzing of origins and structures of “anxiety of loss” as a constitutive trait of what might be known as the “economization” (or, after Jean-Pierre Dupuy, “economystifacion”) of human via numerous discursive practices tying loss with lack, and during this manner making the uncertainty of owning convinced homes right into a sphere of politically managed semi-ontological anxieties. The ebook additionally reads loss when it comes to topographical disorientation and the assumption of placelessness.
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Extra info for Precarity and Loss: On Certain and Uncertain Properties of Life and Work
One plays dead so that death will not come. So nothing will happen and time will not take place. (Hollier 1989: 36, I quote after Phelan 1997: 83, italics added) 16 1 What? Perishability and the Idea of Having Time Playing dead, or thanatosis, is in the above quotation clearly an allusions to animals which, or who, in order to stay alive, maintain a rigid posture. Architecture, in this reading, allows for our cryptic behaviour which, combined with escape, is a way to avoid capture by the predator, and the predator, in this case, is the unmeasured flow of time of the world.
These eggs, however, diminish in size, they become “constantly smaller (although books have become constantly thicker)” (Nietzsche 2010: 7). The problem is thus that of making contingency perceptible through a liberation of “the plastic force of life” which the “excess of history has seized” (Nietzsche 2010: 10), perhaps by way of laying fewer eggs, though bigger ones, extending beyond the simple facticity of the pictographic sequence of “nows” so as to emancipate life from its absorption into events.
In Being and Time Heidegger does not write about having time. Instead, he reaches to the protective idea of taking care of time. One of the modes in which “taking care of time can be carried out” is the mode of dating which occurs “in the horizon of a taking care of time that we know as astronomical and calendrical timereckoning” (Heidegger 1996b: 378). With the coming of the technology of the clock, the natural time-reckoning is transformed into time-measuring which as it were extracts and makes public the “newness” of the subject: Ascertaining what time it is in using the clock, we say, whether explicitly or not, now is such and such an hour and so many minutes …, now it is time to …, or there is still time …, namely now until … .