They Know It Doing and They Continue to Do It Peter Sloterdijk

• Home
• My Books

Showing 31-60 of 193

"...only very few - only humans, as far as we know - achieve the second level of transcendent movement. Through this, the environment is de-restricted to become the world as an integral whole of manifest and latent elements. The second step is the work of language. This not only builds the 'house of being' - Heidegger took this phrase from Zarathustra's animals, which inform the convalescent: 'the house of being rebuilds itself eternally'; it is also the vehicle for the tendencies to run away from that house with which, by means of its inner surpluses, humans move towards the open. It need hardly be explained why the oldest parasite in the world, the world above, only appears with the second transcendence."
― Peter Sloterdijk, Du mußt dein Leben ändern

"Mysticism is the acquired immunodeficiency of regional ontologies; one catches it through unprotected thought intercourse with the stirred-up concept of the infinite."
― Peter Sloterdijk

"The history of the own that is grasped on too small a scale and the foreign that is treated too badly reaches an end at the moment when a global co-immunity structure is born, with a respectful inclusion of individual cultures, particular interests and local solidarities. This structure would take on planetary dimensions at the moment when the earth spanned by networks and built over by foams, was conceived as the own, and the previously dominant exploitative excess as the foreign. With this turn, the concretely universal would become operational. The helpless whole is transformed into a unity capable of being protected. A romanticism of brotherliness is replaced by a cooperative logic. Humanity becomes a political concept. Its members are no longer travellers on the ship of fools that is abstract universalism, but workers on the consistently concrete and discrete project of a global immune design. Although communism was a conglomeration of a few correct ideas and many wrong ones, its reasonable part - the understanding that shared life interests of the highest order can only be realized within a horizon of universal co-operative asceticisms - will have to assert itself anew sooner or later. It presses for a macrostructure of global immunizations : co-immunism."
― Sloterdijk, Je moet je leven veranderen

"In truth, philosophy is the mode of thought shaped by the most radical form of prejudice: the passion of being-in-the-world. With the sole exception of specialists in the field, virtually everyone senses that anything which offers less than this passion play remains philosophically trivial. Cultural anthropologists suggest the appealing term 'deep play' for the comprehensively absorbing preoccupations of human beings. From the perspective of a theory of the practising life we would add: the deep plays are those which are moved by the heights."
― Peter Sloterdijk, Du mußt dein Leben ändern

"Repetition plus translation plus generalization results, with the correct calculation, in clarification. If there is such a thing as 'progress in religion', it can only manifest itself as increasing explicitness."
― Peter Sloterdijk, Du mußt dein Leben ändern

"I am already living, but something is telling me with unchallengeable authority: you are not living properly. The numinous authority of form enjoys the prerogative of being able to tell me 'You must'.
It is the authority of a different life in this life. This authority touches on a subtle insufficiency within me that is older and freer than sin; it is my innermost not-yet. In my most conscious moment, I am affected by the absolute objection to my status quo: my change is the one thing that is necessary. If you do indeed subsequently change your life, what you are doing is no different from what you desire with your whole will as soon as you feel how a vertical tension that is valid for you unhinges your life."
― Peter Sloterdijk, Du mußt dein Leben ändern

"We are in an outside that carries inner worlds."
― Peter Sloterdijk

"In the midst of the ubiquitous dealings with prostituted signs, the thing-poem was capable of opening up the prospect of returning to credible experiences of meaning. It did this by tying language to the gold standard of what things themselves communicate. Where randomness is disabled, authority should shine forth."
― Peter Sloterdijk, Du mußt dein Leben ändern

"Cultural criticism always attacks the mass media. I don't think that makes sense. We should look more closely at the work of deformation that starts deeper down, especially because it involves so much demoralization. Something gets destroyed there that should not be destroyed under any circumstances - THE AWARENESS THAT KNOWLEDGE IS BORN OUT OF EUPHORIA AND THAT INTELLIGENCE IS A RELATIONSHIP OF THE HAPPY CONSCIOUSNESS WITH ITSELF. And that intelligence partly consists in the ability to find our own ways of overcoming the boredom that develops in an under-used brain. Across society as a whole, the most disturbing symptom is that people are no longer ambitious enough to plumb the limits of understanding within themselves. INTELLIGENCE IS THE LAST UTOPIAN POTENTIAL. THE ONLY TERRA INCOGNITA HUMANKIND STILL OWNS ARE THE GALAXIES OF THE BRAIN, THE MILKY WAYS OF INTELLIGENCE. And there is hardly any any convincing space travel in them. Incidentally, this internal astronautics is the only alternative to a consumerist perspective. It is the only thing that could explain to people in the future that their intelligence space is so immense that they can experiment with themselves for millennia without becoming exhausted. The really good news is that there is something breathtakingly great that is called intelligence and is uncharted. ARE YOU WILLING TO VOLUNTEER ?"
― Peter Sloterdijk, Selected Exaggerations: Conversations and Interviews 1993 - 2012

"The reason for the existence of the perfection conjured up in these fourteen lines is that it possesses ... the authorization to form a message that appeals from within itself. This power of appeal is exquisitely evident in the object evoked here. The perfect thing is that which articulates an entire principle of being. The poem has to perform no more and no less than to perceive the principle of being in the thing and adapt it to its own existence - with the aim of becoming a construct with an equal power to convey a message."
― Peter Sloterdijk, Du mußt dein Leben ändern

"One can define conservatism as the political form of melancholy.
Fluctuating between equanimity and disgust, the conservative watches the activities of those moved by progressive feelings and waits for entropy to do its work."
― Peter Sloterdijk, Foams: Spheres Volume III: Plural Spherology

"The novelty of the new, as noted earlier, stems from the unfolding of the known into larger, brighter, more richly contoured surfaces. Consequently, it can never be innovative in an absolute sense; in part, it is always the continuation of the cognitively existent by other means. Here, novelty and greater explicitness amount to the same thing. We can therefore say that the higher the degree of explicitness, the deeper the possible, indeed inevitable disconcertment caused by the newly acquired knowledge. I have previously accepted as a conventional fact that this table is made of cherrywood; I acknowledge with the tolerance of the educated that the cherrywood consists of atoms, even though these oft-cited atoms, these epistemological contemporaries of the twentieth century, possess no greater reality for me than unicorn powder or Saturnian influences. That these cherrywood atoms dissolve into a mist of sub-atomic almost-nothings upon further explication - this is something that I, as an end consumer of physical Enlightenment, must accept, even if it goes decisively against my assumptions about the substantiality of substance. The final explanation illustrates most emphatically how the later knowledge tends to be the more disconcerting."
― Peter Sloterdijk, Du mußt dein Leben ändern

"As we know, Rilke, under the influence of Auguste Rodin, whom he had assisted between 1905 and 1906 in Meudon as a private secretary, turned away from the art nouveau-like, sensitized-atmospheric poetic approach of his early years to pursue a view of art determined more strongly by the priority of the object. The proto-modern pathos of making way for the object without depicting it in a manner 'true to nature', like that of the old masters, led in Rilke's case to the concept of the thing-poem - and thus to a temporarily convincing new answer to the question of the source of aesthetic and ethical authority. From that point, it would be the things themselves from which all authority would come - or rather: from this respectively current singular thing that turns to me by demanding my full gaze. This is only possible because thing-being would now no longer mean anything but this: having something to say."
― Peter Sloterdijk, Du mußt dein Leben ändern

"What the poet has to say to the torso of the supposed Apollo, however, is more than a note on an excursion to the antiquities collection. The author's point is not that the thing depicts an extinct god who might be of interest to the humanistically educated, but that the god in the stone constitutes a thing-construct that is still on air. We are dealing with a document of how newer message ontology outgrew traditional theologies. Here, being itself is understood as having more power to speak and transmit, and more potent authority, than God, the ruling idol of religions. In modern times, even a God can find himself among the pretty figures that no longer mean anything to us - assuming they do not become openly irksome. The thing filled with being, however, does not cease to speak to us when its moment has come."
― Peter Sloterdijk, Du mußt dein Leben ändern

"A completely different aspect, however, the thoroughly incommensurable one, lies in the imposition of accepting that the torso sees me while I observe it - indeed, that it eyes me more sharply than I can look at it.

The ability to perform the inner gesture with which one makes space for this improbability inside oneself most probably consists precisely in the talent that Max Weber denied having. This talent is 'religiosity', understood as an innate disposition and a talent that can be developed, making it comparable to musicality. One can practise it, just as one practises melodic passages or syntactic patterns. In this sense, religiosity is congruent with a certain grammatical promiscuity. Where it operates, objects elastically exchange places with subjects."
― Peter Sloterdijk, Du mußt dein Leben ändern

"Viewed in this light, life itself appears as a dynamics of integration that is equipped with auto-therapeutic or 'endo-clinical' competencies and refers to a species-specific space of surprise. It has an equally innate and - in higher organisms - adaptively acquired responsibility for the injuries and invasions it regularly encounters in its permanently allocated environment or conquered surroundings. Such immune systems could equally be described as organismic early forms of a feeling for transcendence: thanks to the efficiency of these devices, which are constantly at the ready, the organism actively confronts the potential bringers of its death, opposing them with its endogenous capacity to overcome the lethal. Such functions have earned immune systems of this type comparisons to a 'body police' or border patrol. But as the concern, already at this level, is to work out a modus vivendi with foreign and invisible powers - and, in so far as these can bring death, 'higher' and 'supernatural' ones - this is a preliminary stage to the behaviour one is accustomed to terming religious or spiritual in human contexts. For every organism, its environment is its transcendence, and the more abstract and unknown the danger from that environment, the more transcendent it appears."
― Peter Sloterdijk, Du mußt dein Leben ändern

"We see today, as if scales were falling from our eyes, that even nature, that great conferrer of talent and ally of bourgeois ascent, was itself conceived of rather like a court in which there were still protégés and favorites. Thus, when exposed to the light, nature is as unjust and capricious as the absolute ruler, nay, even more: it is the absolutism of chance in its purest form. With this insight, talent and genius become offensive to all those who, as Niklas Luhmann so finely (and maliciously) put it once, must also live off their looks. First there is discontent, then comes hatred, and hatred, as always, is followed by a codicil of good reasons."
― Peter Sloterdijk, After God

"Alors que ce mauvais siècle approche de sa fin, le pressentiment se répand que l'idée de faire histoire n'était qu'un prétexte. Le sujet décisif de la modernité, c'est de faire nature."
― Peter Sloterdijk, Eurotaoismus. Zur Kritik der politischen Kinetik

"It is not an exaggeration to identify the flight of the radical left to 'antifascism' as the most successful maneuver of language politics in the twentieth century."
― Peter Sloterdijk, Rage and Time: A Psychopolitical Investigation

"To be "reasonable" means to put oneself into a special, rarely happy relation to the sensuous. "Be reasonable" means, practically speaking, do not trust your impulses, do not listen to your body, learn control, starting with your own sensuousness. But intellect and sensuousness are inseparable. Torless's outbreak of sweating after two pages of the Critique of Pure Reason contains as much truth as the whole of Kantianism. The understood mutual interaction of physis and logos is philosophy, not what is spoken."
― Peter Sloterdijk

"His concept of allochrony - initially introduced shyly as 'untimeliness', then later radicalized to an exit from modernity - is based on the idea, as suggestive as it is fantastic, that antiquity has no need of repetitions enacted in subsequent periods, because it 'essentially' returns constantly on its own strength. In other words, antiquity - or the ancient - is not an overcome phase of cultural development that is only represented in the collective memory and can be summoned by the wilfulness of education. It is rather a kind of constant present - a depth time, a nature time, a time of being - that continues underneath the theatre of memory and innovation that occupies cultural time."
― Peter Sloterdijk, Du mußt dein Leben ändern

"Of a techno-human culture that wants to be more than a successful barbarism, two things above all are required: psychological cultural formation and the cultural capacity for translation.
Mathematicians must become poets, cyberneticists must become philosophers of religion, doctors must become composers, computer scientists must become shamans. Was humanity ever something other than the art of managing transitions?"
― Peter Sloterdijk

"In this book, we will naturally be dealing primarily with the manifestations of the third level of immunity. I gather material on the biography of Homo immunologicus, guided by the assumption that this is where to find the stuff from which the forms of anthropotechnics are made. By this I mean the methods of mental and physical practising by which humans from the most diverse cultures have attempted to optimize their cosmic and immunological status in the face of vague risks of living and acute certainties of death. Only when these procedures have been grasped in a broad tableau of human 'work on oneself' can we evaluate the newest experiments in genetic engineering, to which, in the current debate, many have reduced the term 'anthropotechnics', reintroduced in 1997."
― Peter Sloterdijk, Du mußt dein Leben ändern

"The ascetic planet he sights is the planet of the practising as a whole, the planet of advanced-civilized humans, the planet of those who have begun to give their existence forms and contents under vertical tensions in countless programmes of effort, some more and some less strictly coded. When Nietzsche speaks of the ascetic planet, it is not because he would rather have been born on a more relaxed star. His antiquity-instinct tells him that every heavenly body worth inhabiting must - correctly understood - be an ascetic planet inhabited by the practising, the aspiring and the virtuosos. What is antiquity for him but the code word for the age in which humans had to become strong enough for a sacred-imperial image of the whole? Inherent in the great worldviews of antiquity was the intention of showing mortals how they could live in harmony with the 'universe', even and especially when that whole showed them its baffling side, its lack of consideration for individuals."
― Peter Sloterdijk, Du mußt dein Leben ändern

"As the following pages deal with the practising life, they lead - in accordance with their topic - to an expedition into the little-explored universe of human vertical tensions. The Platonic Socrates had opened up the phenomenon for occidental culture when he stated expressis verbis that man is a being potentially 'superior to himself'. I translate this remark into the observation that all 'cultures', 'subcultures' or 'scenes' are based on central distinctions by which the field of human behavioural possibilities is subdivided into polarized classes. Thus the ascetic 'cultures' know the central distinction of complete versus incomplete, the religious 'cultures' that of sacred versus profane, the aristocratic 'cultures' that of noble versus common, the military 'cultures' that of brave versus cowardly, the political 'cultures' that of powerful versus powerless, the administrative 'cultures' that of superior versus subordinate, the athletic 'cultures' that of excellence versus mediocrity, the economic 'cultures' that of wealth versus lack, the cognitive 'cultures' that of knowledge versus ignorance, and the sapiental 'cultures' that of illumination versus blindness. What all these differentiations have in common is the espousal of the first value, which is considered the attractor in the respective field, while the second pole consistently functions as a factor of repulsion or object of avoidance."
― Peter Sloterdijk, Du mußt dein Leben ändern

"From the perspective of the radicals, the habitus basis of human existence is, as a whole, no more than a spiritually worthless puppet theatre into which a free ego-soul must be implanted after the fact, and through the greatest effort. If this fails, one experiences an effect in most people that is familiar from many athletes and models: they make a promising visual impression - but if one knocks, no one is at home. According to these doctrines, the adept can only rid themselves of their baggage by subjecting their life to a rigorous practice regime by which they can de-automize their behaviour in all important dimensions. At the same time, they must re-automatize their newly acquired behaviour so that what they want to be or represent becomes second nature."
― Peter Sloterdijk, Du mußt dein Leben ändern

"It is not only through their complexity that the immune systems confuse their owners' longing for security; they cause even more perplexity through their immanent paradox, as their successes, if they become too thorough, are perverted to become their own kind of reasons for illness: the growing universe of auto-immune pathologies illustrates the dangerous tendency of the own to win itself to death in the battle against the other.
It is no coincidence that recent interpretations of the immunity phenomenon exhibit a tendency to assign far greater significance to the presence of the foreign amidst the own than was intended in traditional identitary understandings of a monolithically closed organismic self - one could almost speak of a post-structuralist turn in biology. In the light of this, the patrol of antibodies in an organism seems less like a police force applying a rigid immigration policy than a theater troupe parodying its invaders and performing as their transvestites."
― Peter Sloterdijk, Foams: Spheres Volume III: Plural Spherology

"Devi cambiare la tua vita! Questo è l'imperativo che supera l'alternativa tra ipotetico e categorico, l'imperativo assoluto, il comando metanoico per eccellenza. Esso fornisce la parola chiave per la rivoluzione, declinata alla seconda persona singolare. Esso definisce la vita come un dislivello tra le sue forme più elevate e quelle più basse. Io vivo, ma qualcosa mi dice con autorità inconfutabile: non vivi ancora correttamente. L'autorità numinosa della forma gode del privilegio dei rivolgersi a me con un "tu devi": è l'autorità di una vita diversa in questa vita. Questa autorità coglie in me una sottile insufficienza, che è più antica e più libera della colpa. Si tratta del mio più intimo non-ancora. Nel mio istante più cosciente vengo colto dalla protesta assoluta contro il mio status quo. Cambiare me stesso è ciò di cui ho bisogno. Se tu dunque cambi veramente la tua vita, non faresti che dare retta alla tua migliore volontà, non appena capisci che una tensione verticale, a te favorevole, sta scardinando la tua vita. (33)"
― Peter Sloterdijk, You Must Change Your Life

"The notion that property is the means to all other means was ruled out by the new radicals. The deep seated ressentiment towards private property, indeed towards anything private, blocked the conclusion that follows from any impartial examination of wealth-producing and freedom-favouring mechanisms: an effective world improvement would call for the most general possible propertization. Instead, the political metanoeticians enthused over general dispossession, akin to the founders of Christian orders who wanted to own everything communally and nothing individually. The most important insight into the dynamics of economic modernization remained inaccessible to them: money created by lending on property is the universal means of world improvement. They are all the blinder to the fact that for the meantime, only the modern tax state, the anonymous hyper-billionaire, can act as a general world-improver, naturally in alliance with the local meliorists - not only because of its traditional school power, but most of all thanks to its redistributive power, which took on unbelievable proportions in the course of the twentieth century. The current tax state, for its part, can only survive as long as it is based on a property economy whose actors put up no resistance when half of their total product is taken away, year after year, by the very visible hand of the national treasury for the sake of communal tasks. What the un-calm understands least of all is the simple fact that when government expenditures constitute almost 50 per cent of the gross national product, this fulfills the requirements of actually existing liberal-fiscal semi-socialism, regardless of what label is used to describe this situation - whether people call it the New Deal, 'social market economy' or 'neoliberalism'. What the system lacks for total perfection is a homogeneous worldwide tax sphere and the long-overdue propertization of the impoverished world."
― Peter Sloterdijk, You Must Change Your Life

"The constant back and forth between the poles of the android id and the human ego gave rise to the soul drama of the mid-Modern Age, which was simultaneously a technical drama. Its topic is best summarized in a theory of convergence, where the android moves towards its animation while increasing parts of real human existence are demystified as higher forms of mechanics. The uncanny (which Freud knew something about) and the disappointing (on which he chose to remain silent) move towards each other. The ensoulment of the machine is strictly proportional to the desoulment of humans."
― Sloterdijk, Je moet je leven veranderen

Welcome back. Just a moment while we sign you in to your Goodreads account.

bynumstoluch.blogspot.com

Source: https://www.goodreads.com/author/quotes/25733.Peter_Sloterdijk?page=2

Share this post