By Gil Germain
Gil Germain'sSpirits within the fabric international displays at the very important position know-how performs in freeing humankind from the genuine global of area and time, and examines the wide implications of this improvement for modern society. Germain argues that we needs to be cautious of our religious sojourn and indicates how one can offset technology's otherworldly impulse.
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Gil Germain'sSpirits within the fabric international displays at the important position expertise performs in releasing humankind from the true global of house and time, and examines the large implications of this improvement for modern society. Germain argues that we must be cautious of our non secular sojourn and indicates how you can offset technology's otherworldly impulse.
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Additional info for Spirits in the Material World: The Challenge of Technology
They dissolve because everything, it turns out, is a representation of sorts produced by the perceiving mind. On this account there is no fundamental difference between, for instance, flying a Cessna in a flight simulation program and an actual Cessna. From a Derridean perspective, the experience of flying a “real” Cessna no longer is distinguishable from its virtual twin, at least not on the grounds that the latter is merely a representation of an otherwise immediate experience. For when presence is shown to be an effect produced by the repeating or re-presenting of signs—in other words, when presence itself is revealed to be a simulation generated by the play of difference—then one of the primary criteria for differentiating the real from the virtually real is lost.
39. Jacques Derrida, Speech and Phenomena, trans. David Allison (Evanston, IL: Northwestern University Press, 1973), 85. 40. , 52. 41. , 51. 42. , 68. 43. , 84, n. 9. 44. Husserl, “The Lectures on Internal Time Consciousness,” 283. 45. Derrida, Speech and Phenomena, 88. As Real as it Gets: Derrida 25 46. Jacques Derrida, Positions, trans. Alan Bass (Chicago and London: The University of Chicago Press), 29. 47. Derrida, Margins, 17. 48. Derrida, Margins, 11. 49. See note #37. As stated, John Caputo seems to me to be the most eloquent and forceful exponent of such a view.
The reason is that of the two, Merleau-Ponty’s account is perceived by Derrida as more embedded within the ethic of presence. , flesh) between the perceiver and the perceived. This experience was said to be originary or primary because it speaks of the presence of the world’s flesh to the perceiver’s flesh. It was suggested as well that the emphasis Merleau-Ponty places on perceptual presence can be explained by his overarching desire to find a means of bridging the ontological gap separating the cogito from the cogitatum.