The conspiracy of life : meditations on Schelling and his time

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David Gelernter: "The Tides of Mind" - Talks at Google

View other formats and editions. Added to basket. Derren Brown. The School of Life. Lessons in Stoicism. John Sellars. Outgrowing God. Richard Dawkins. Jordan B. I Am Dynamite!

Friedrich Wilhelm Joseph von Schelling

Sue Prideaux. Hector Garcia.

Rebel Ideas. Matthew Syed. Sarah Harvey. Enlightenment Now. Steven Pinker. Marcus Aurelius. Our manner of self-assertion is being revealed as self-destructive.

Symposium: "nature after nature" - Announcements - e-flux

Finally, we should remember that the earth does not belong to us. We evolved to live and flourish in a very particular kind of earth and we do not have a lot of evolutionary wiggle room, at least not given the shocking rapidity of ecological change. Although we now have far greater refinement in our measurements and modeling, we are nonetheless confirming what we more or less already knew a half-century ago.

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With the founding of Earth Day, we acknowledged that there was an unfolding crisis. What happened? Why have we been so inert? Why does Earth Day scarcely register? Image 4. First celebrated in , Earth Day now includes events in more than countries, coordinated by the Earth Day Network, in order to promote ecological awarness.


  • The Conspiracy of Life: Meditations on Schelling and His Time!
  • The New Yorker (April 25 2016).
  • Friedrich Wilhelm Joseph von Schelling (1775—1854).
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Part of the problem has been a massive disinformation campaign. Recently leaked documents from demonstrate that Shell also knew that its business model would have devastating consequences 7. Since both corporations knew how bad it would be, did they spread the word? Of course not!

They spent an estimated two billion dollars in an orchestrated campaign of misdirection and lies 8. As profound and pervasive as the problem of ideology and the manufacture of consent is, I do not think they deserve all of the blame. The extinction event is an ontological event and we are coming understand our being in other important ways.

I would like to conclude with a brief reflection on two of them. This is not some fancy existential freedom or the absurdity of the abyss.

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The assertion of our right to be stupid is our unilateral assertion of ourselves as the center. It is the assertion of our right to lord ourselves over the earth, willy-nilly. Or we could put this more positively: we are coming to see more clearly what it means to be human. Humanus, after all, has its etymological and ontological roots in humus, in the ground and soil of the earth 9 , rather than in the heavens among the gods. We live at the pleasure of the earth.

We are first and foremost earthlings. In this book, Jason M. Wirth seeks to engage Schelling's work concerning the philosophical problem of the relationship of time and the imagination, calling this relationship Schelling's practice of the wild. Focusing on the questions of nature, art, philosophical religion mythology and revelation , and history, Wirth argues that at the heart of Schelling's work is a radical philosophical and religious ecology. He develops this theme not only through close readings of Schelling's texts, but also by bringing them into dialogue with thinkers as diverse as Deleuze, Nietzsche, Melville, Musil, and many others.

The book also features the first appearance in English translation of Schelling's famous letter to Eschenmayer regarding the Freedom essay. About the Author Jason M.

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