By François Jullien, Jody Gladding
Jullien considers simply 3 sentences of their unique languages. each one is the 1st sentence of a seminal textual content: the Bible in Hebrew, Hesiod’s Theogony in Greek, and the Yijing (I Ching) in chinese language. via dismantling those sentences, the writer unearths the workings of every language and the methods of notion during which they're inscribed. He lines the hidden offerings made by means of ecu cause and assumptions, learning between different issues what's no longer thought of. throughout the lens of the chinese, Jullien bargains, as always, a new and stunning view of our personal Western culture.
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Thus we now find ourselves in an ambiguous historical situation, but perhaps we have not yet sufficiently analyzed the nature of this “crisis,” to use the term proposed by Husserl, and this shift, not to call it, more alarmingly, an upheaval. Because it is precisely at this moment, at the end of the theoretical globalization it began more that a century ago, that the West believes it is seeing its conceptions definitively triumph across the planet, not only its hypothetico-deductive conception of science with its model-making logic (with mathematics as universal language in the background), but also, on the economic and political level, its conceptions of capitalist productivity and democratic right.
Does it keep its promises? And furthermore, why hasn’t philosophy taken more advantage of this Elsewhere that anthropology reveals to us, as art has done, for example, by drawing inspiration from it? Why has philosophy found so little there to renew it? Or found renewal only at its margins? ). That is to say, why do we limit this inquiry on cultural diversity to such a restricted, sectored mode without letting it renew our universals? Without making it the key to what “humanity” is—or rather, what it can be?
Is there a shortcut to propose? ” I am offering a reading both in what it says and what it does not say, both in what it engages and what it turns away from, in what it does and does not lead us to think. To dispel vague generalities and whiffs of fantasy, nothing is better than fieldwork. FOUR ■ THE FIRST SENTENCE I do indeed believe in the sentence as the modality belonging to thought. ), too intimately tied to individuality, and the philosopher might thus have a style despite himself; his style might in fact work against him.
The book of beginnings by François Jullien, Jody Gladding