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Peter Sloterdijk citáty
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Peter Sloterdijk je nemecký filozof, esejista, teoretik a kritik kultúry, predstaviteľ postmodernej filozofie. Wikipedia  

✵ 26. jún 1947
Peter Sloterdijk fotka
Peter Sloterdijk: 49   citátov 0   Páči sa

Peter Sloterdijk: Citáty v angličtine

“The bourgeoisie is the first class that has learned to say I and that at the same time has the experience of labor. All older class narcissisms can base themselves “only” on struggle, military heroism, and the grandiosity of rulers. When the bourgeois says “I” the idea of the pride of labor, of productive accomplishment can also be heard for the first time.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 63

“The violent, antirationalistic impulse in Western countries is reacting to an intellectual state of affairs in which all thinking has become strategy; this impulse shows a disgust for a certain form of self-preservation. It is a sensitive shivering from the cold breath of a reality where knowledge is power and power is knowledge.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. xxix

“From this moment on, the child becomes a political object—to a certain extent, the living security deposit of enlightenment. The child is the “noble savage” in one’s own house. Through appropriate education care must be taken in the future that innocent children are not made into the same artificial social cripples the previous system produced. Children are already what the new bourgeois humans believe they want to become.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), pp. 55-56

“Did not Nietzsche too warn of that “life-destroying enlightenment” that touches on our life-supporting self-delusions? Can we afford to shake up the “basic fictions” of privacy, personality, and identity? Be that as it may, in this question both old and new conservatives have come to the hard decision to take the “stance” of defending, against all the demands of reflection, their “unavoidable lies for living,” without which self-preservation would not be possible. That they are aided in this by the general fear of self-experience, which competes with curiosity about self-experience, does not have to be expressly emphasized. Thus the theater of respectable, closed egos goes on everywhere, even where the means have long been available to secure better knowledge. Crosswise to all political fronts, it is the “ego” in society that offers the most resolute resistance against the decisive enlightenment. Scarcely anyone will put up with radical self-reflection on this point, not even many of those who regard themselves as enlighteners.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 60

“If the movements of reflection in classical philosophy could be depicted in the structure of Homer's Odysseus, in which a wandering hero returns home via a thousand false paths across the whole world, in order there to be recognized by his woman, that is, by his "soul," then the reflections of modern thinking in no way still find their way back "home." They either move on the spot in essenceless flurries, drained of experience, or they drift on, like the eternal Jew or the Flying Dutchman, without hope of arriving, through the perpetually alien. … For the modern subject, a "vagabond in existence," there is no longer any return home.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 538

“Rousseau diagnosed a total degeneration, a complete fall of humanity from “Nature” in the society of the eighteenth century. All spontaneity had been denaturalized through convention, all naïveté had been replaced by finesse, all sincerity had been glossed over by facades of social intercourse, etc.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 53

“The question about “good origins” becomes the crux for enlightenment. It becomes more and more clear that this idea of origin has not a temporal but a Utopian reference. The Good is still nowhere to be found, except in the wishful human spirit.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 56

“The gesture of exposure characterizes the style of argumentation of ideology critique, from the critique of religion in the eighteenth century to the critique of fascism in the twentieth. Everywhere, one discovers extrarational mechanisms of opinion: interests, passions, fixations, illusions. That helps a bit to mitigate the scandalous contradiction between the postulated unity of truth and the factual plurality of opinions—since it cannot be eliminated. Under these assumptions, a true theory would be one that not only grounds its own theses best, but also knows how to defuse all significant and persistent counterpositions through ideology critique.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 18

“The argumentum ad personam, is strongly disapproved of in the “academic community.” Respectable critique meets its opponent in its best form; critique honors itself when it overwhelms its rival in the full armor of its rationality.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 18

“Bourgeois morality tries to maintain an illusion of altruism, whereas in all other areas bourgeois thinking has long since assumed a theoretical as well as an economic egocentrism.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 45

“Enlightenment does nothing more than eavesdrop on likely wolves in their dressing rooms, where they put on and take off their sheep’s clothing.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 43

“Ideology critique, having become respectable, imitates surgical procedure: … The opponent is cut open in front of everyone, until the mechanism of his error is laid bare. … Ideology critique is now interested not in winning over the vivisected opponent but in focusing on the “corpse,” the critical extract of its ideas. … Those who previously did not want to engage in enlightenment will want to do so even less now that they have been dissected and exposed by the opponent.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), pp. 16-17

“The one version of the bourgeois comprises the artisan, the trader, the official, the financier, and the entrepreneur, all of whom, in their own way, can claim to know what labor is. Juxtaposed to them from the beginning, stands a type of bourgeois who does research, writes poetry, composes and makes music, and philosophizes and who believes that these activities develop a world that is self-sufficient. It is obvious that these two fractions of the bourgeois ego get on only superficially and come together only in the hollow connection of property and cultivation. They create the century-long tension between the good and the evil bourgeois, the idealist and the exploiter, the visionary and the pragmatist, the ideally liberated bourgeois and the laboring bourgeois. This tension remains as inexhaustible as that between the world of work and “freedom” in general.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), pp. 63-64

“Because knowledge is power, every hegemonic power challenged by “another knowledge” must try to stay in the center of knowledge. However, not every power is the right center for every knowledge. Reflective knowledge cannot be separated from its subject.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 77

““Philosophical” ideology critique is truly the heir of a great satirical tradition, in which the motif of unmasking, exposing, baring has served for aeons now as a weapon. But modern ideology critique—according to our thesis has ominously cut itself off from the powerful traditions of laughter in satirical knowledge.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 16

“Every naturalism begins as involuntary naïveté. Initially, we cannot help thinking that the “order of things” is an objective order. For the first glance falls on the things and not on the “eyeglasses.” In the work of enlightenment, this first innocence becomes irretrievably lost. Enlightenment leads to the loss of naïveté and it furthers the collapse of objectivism through a gain in self-experience. It effects an irreversible awakening and, expressed pictorially, executes the turn to the eyeglasses, i. e., to one’s own rational apparatus. Once this consciousness of the eyeglasses has been awakened in a culture, the old naïveté loses its charm, becomes defensive, and is transformed into narrow-mindedness, which is intent on remaining as it is. The mythology of the Greeks is still enchanting; that of fascism is only stale and shameless. In the first myth, a step toward an interpretation of the world was taken; in simulated naïveté, an artful stupefaction (Verdummung) is at work—the predominant method of self-integration in advanced social orders.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 59

“Every active deed is etched in the matrix of passivity.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 540

“When conservatives and reactionaries refer to “Nature” to justify their assertions about the inferiority of woman, the lesser capacities of dark races, the innate intelligence of children from the upper social strata, and the sickness of homosexuality, they have usurped naturalism. It remains the task of critique to refute this. Ultimately critique must at least be able to show that what “Nature” gives us has to be recognized as neutral and nontendentious so that every value judgment and every tendency can without doubt be understood as a cultural phenomenon. Even if Rousseau’s “good Nature” has been discredited, he has at least taught us not to accept “bad Nature” as an excuse for social oppression.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 57

“Ideologically, the reference to “Nature” is always significant because it produces an artificial naïveté and ends up as voluntary naïveté. It covers up the human contribution and avers that things are by nature, and from their origins, in that “order” in which our representations, which are always influenced by “interests,” depict them. The rudiments for ideologies of order are hidden in all naturalisms.”

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Peter Sloterdijk

Zdroj: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 59