Professional Documents
Culture Documents
Sergio Villalobos-Ruminott
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Work in progress- Forthcoming, Politica Comun, 2017
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Work in progress- Forthcoming, Politica Comun, 2017
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Work in progress- Forthcoming, Politica Comun, 2017
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We should consider, however, that this is just an analogy since in Kant those
categories mediate between the noumena and the phenomena, producing the
synthesis of knowledge. In Schrmann the referents are constitutive or
configurative of the real, but do not respond to a transcendental eschematism,
which is already a hypothesis, a subjective hypothesis introduced by Kant. The
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Work in progress- Forthcoming, Politica Comun, 2017
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Work in progress- Forthcoming, Politica Comun, 2017
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Work in progress- Forthcoming, Politica Comun, 2017
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Work in progress- Forthcoming, Politica Comun, 2017
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Work in progress- Forthcoming, Politica Comun, 2017
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Work in progress- Forthcoming, Politica Comun, 2017
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Wouldnt this be the defining relationship deconstruction establishes with the
tradition and its texts? Not an exegetical or critical reading, neither a reading in
which the text becomes monumentalized and homogenized according to a
principial economy, since in each text, in each occasion of reading, a singular an-
economy of forces, resistances, significations and counter-significations would
always take place. Deconstruction seems to differ, and to defer, from the
principial reading of the tradition while also differs and defers from disciplinary
criticism (from the conversion of deconstruction itself in a practice of liturgical
criticism). Nonetheless, Schrmanns critique of the principial economy of
metaphysics and deconstruction seem to converge at the same post-hegemonic (or
an-hegemonic) topology, which is, of course, something that we need to explore to
a greater extent.
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Work in progress- Forthcoming, Politica Comun, 2017
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Work in progress- Forthcoming, Politica Comun, 2017
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Work in progress- Forthcoming, Politica Comun, 2017
his elaborations, the circles seem to overlap each other. At the same
time, one should be attentive to the decisions enabling such
readings, since Schrmann is not an exegete neither a historian of
philosophy. In this sense, he brings to the fore a new relation with
the tradition, from Aristotle to Hanna Arendt, a relation expurgated
from lineal narratives and away form the idea of progress. For the
sake of time, I will contain myself here with making three points
regarding his reading of Heidegger. Regardless, it should be clear
that when Schrmann interrogates the tradition of western
philosophy he is not just reading it in reverse, but he is also bringing
the whole tradition to a place in which the conventional or vulgar
conception of temporality is suspended. Reading Heidegger in that
way is like reading the eventful condition of thinking once this
thinking reappears, de-articulated or re-activated, beyond the
normative nomos of the professional history of philosophy, in a time
other than the time of metaphysics.
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Work in progress- Forthcoming, Politica Comun, 2017
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Work in progress- Forthcoming, Politica Comun, 2017
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Work in progress- Forthcoming, Politica Comun, 2017
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Work in progress- Forthcoming, Politica Comun, 2017
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