Kant in the Land of Extraterrestrials: Cosmopolitical Philosofictions

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Still commenting on its last line die Welt ist fort, ich muss dich tragen , Derrida in effect continues: Perhaps there is no longer anything but the abyssal altitude of a sky. I am alone in the world right where there is no longer any world. Or again: I am alone in the world as soon as I owe myself to you, as soon as you depend on me, as soon as I bear, and must assume, head to head or face to face, without third, mediator, or go-between, without earthly or worldly ground, the responsibility for which I must respond in front of you for you.

On the condition of understanding this word, as Derrida does, from the perspective of its ancient history, of what still resonates within it of an old, immemorial er- rancy.

Kant in the Land of Extraterrestrials

The Greek noun leaves its trace there. Errancy is bound to be planetary. As if our planet, from the point of view of the history of being seyngeschichtlich , did not have or no longer had a determined place in the universe. Starting with the sen- sible, perceptual access to it, in other words, what we can see or hear of it right here, down here, since we look increasingly with satellite eyes, just as we listen with ears in orbit. It is not only there where, for Heidegger, modern technology has caused the desert and power to increase.

It is also, in an indissociable way, there where the other, with every step and at every instant, reserves and holds itself [se reserve, se tient] as utterly other. But, although not supposing it inhabited, there is at least one thinker who, unlike Heidegger, and as an answer expli- citly addressed to him, considered that the cosmos, the cosmos of modern technoscience, was partly inhabitable.

A little bit inhabit- able, for a lapse of time perhaps destined to grow in length. From this point on, an opportunity appears to us: to perceive men outside the situa- tion in which they are placed, and let the human face shine in all its nudity. What perhaps counts most of all is that he left the Place.

For one hour, man existed beyond any horizon—everything around him was sky. To the contrary, it is barely cracked open each time that, in an I-to-you or a you-to- me, in an addressed gaze or listening are there any that are not addressed? Jacques Derrida, Adieu to Emmanuel Levinas, trans. It does not deny the nation. It situates it. Inter- nation is the opposite of a-nation.

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Hegel, Elements of the Philosophy of Right, trans. Nis- bet Cambridge: Cambridge University Press, , In —3, in Natural Law, trans. Derrida, On Cosmopolitanism and Forgiveness, This tradition will continue through Seneca and Marcus Aurelius.

Cicero, On Moral Ends, ed. Julia Annas, trans. Dyson Cambridge: Cambridge University Press, , Jacques Derrida, The Beast and the Sovereign, trans. See G. Hegel, The Encylopaedia Logic, trans. Theodore F.

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Geraets, W. Suchting, and H. Harris Indianapolis: Hackett, , Die Erde ercheint als die Unwelt der Irrnis. Sie ist seyngeschichtlich der Irrstern.

The German verb irren is related to the latin errare. Heidegger, End of Philosophy, —8. Peter D.

Anri Sala in Conversation with Peter Szendy

Hertz New York: Harper, Related Papers. The Idea of Kosmopolis History, philosophy and politics of world citizenship. Cosmopolitanism and its Relevance for International Lawyers. By Gilbert Leung. By James Alexander. Zoe Wicomb and the Cape Cosmopolitan By Dorothy Driver.

By Zelia Gregoriou. Download pdf. Remember me on this computer. Enter the email address you signed up with and we'll email you a reset link. Globalization becomes the key motive of Kant chez les extraterrestres: philosofictions cosmopolitiques , a reading of Carl Schmitt and Kant that follows the trail of extraterrestrial presence in many of the philosopher's major works from his Theory of Heavens to his anthropology from a Pragmatic Point of View. The specifically cosmopolitical dimension of mankind in Kant, Szendy argues, does not reside in the traditional, "vertical" definitions that locate man between the beast and the divine, but in the "horizontal" comparison that projects him in outer space.

Kant chez les extraterrestres draws on the two meanings of the Greek word kosmos , oscillating between cosmetics and cosmopolitics.

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