(THIS ARTICLE IS MACHINE TRANSLATED by Google from Norwegian)
We are stuck in our own thinking – without being able to act as the situation demands. For we, as a society, do not have the concepts in place that could enable us to act out of the multifunctional disaster that awaits us. That is the tragic fact.
Instead, we allow ourselves to be driven by materialism. Because we have lost orienteringone – with the speed and complexity of economic globalization and its governing instruments as driving factors. We soothe the pain of what may be considered a pastime when we are unable to take responsibility for the future of our children and future generations. We are, in fact, fundamentally disconnected from the reality in which nature and human existence form a unit.
The pain of awakening to reality is known from the Greek tragedy of King Oedipus, who is blinding himself. How long can we postpone the existential pain today? Cia Rinne has cut to the bone in large and small in her new book Should we blind ourselves and leave Thebes.
We are fundamentally disconnected from the reality where nature and human existence constitute a unity.
Duallog. "Texts in which the greatest imagination and thinking are contained in a few pages" – thus the publisher presents the book series in which Swedish-Finnish Cia Rinne with the book bestiary indgår. With the series, the publisher wants to show love for literary card forms, diaries, poetics and labs of all kinds.
«The greatest imagination and thinking are embodied in the small book in the form of three sections: first, an overview of« the dualistic ontologies and the Athens-Jerusalem meeting – «a kind of historical view of the successive separation of human-nature, which historically has happened in philosophy, religion and in ordinary life. The second part is a list of nine historical stages of development, and the third concludes with a dialogue about the dualism ("dualog") about the nine stages.
Western philosophy and religion are divided into two, alternating death and life as the problem in the exchange of the isms. Or, to put it another way, humans have developed a divide between societal and nature. We have lived with this dualism for centuries, but with "the great acceleration" – the economic growth after World War II, Club of RomeThe research, the Brundtland report and the UN conferences in 1972, 1992 and 0, a need has arisen to understand how civilization has now reached the brink and with an explanation problem for children and future generations. .
Marketization. Environmental ethics has, over the past decades, demonstrated a practice in which thinking and institutions have been based on anthropocentrism and nature has been freely exploited by human society. What was right and wrong was judged from this overall worldview.
The philosophy of the West also did not move beyond this framework, whether it was to make sense or where to place one's loyalty – incidentally, completely over the heads of future generations. This has been the case, regardless of whether it was socialization, education, the interiors of local communities or the policies and dispositions of politicians within the existing economic model.
Precisely during economic globalization, the mechanistic thinking of the neo-liberalist model has had the totalitarian belief that there has probably been cultural harmonization at the time of dissemination. At the same time, citizens generally feel free anyway – not as citizens of a democracy that supports the right of minorities and minorities to be heard, but as market agents. The one-dimensional human dominates in all cultures worldwide – as blind, ignorant and / or as isolated market players. Natural resources are monetized. The diversity of popular communities is shrinking, and marketing is dominating more and more relationships.
In the dialogue between philosophy and religion, between body and soul, between society and nature, the result has been a degradation of nature.
The degradation of nature. Cia Rinne is a trained philosopher at the universities of Athens, Frankfurt and Helsinki specializing in the German-Jewish Hans Jonas and his view of the dualistic analogies for human relations with nature and the evolution of the ecological crisis and disaster.
Born in 1973, she has productions behind her since 2001. The exploration of the materiality of the language and its smallest constituents has driven her work and opened to a political and social consciousness.
Rinne has mastered a large number of languages and seeks from here to explore how «with language we can create both distance and closeness to reality; how we can both curse and bless our surroundings with words ”(publisher's introduction).
Rinne illustrates our basic problems in the ecological disaster state by mapping our thinking in changing worldviews (panvitalism, orphism, platonism, gnosis and so on). Down through the genealogists there has been a dialogue between philosophy and religion, between body and soul, between human society and nature – where the result has been a degradation of nature, which now appears completely secluded and intended solely to serve humans.
Machine god and human. With the Orphism (ancient mystery cult, ed.), The body dies, but the soul of man survives and man must live as a guest of the world in a search and longing for the beyond. But the God whom the people here seek and deal with is not at all a real God. In nature, God merely appears as a machine to perform the will of nature. The separation between man and nature – dualism – is total.
The civil engineer in Max Frischs Homo Faber reveals itself in the second section of the book as an image of modern man. Here you think it is possible to control the world by all types of measurements and calculations. A machinist with no real contact with the world. However, how do we get the engineer into the big change?
In all its radicality, Cia Rinne's book appears as a poetic contribution to understanding the state of the world, to unfolding and deepening, and with its content perhaps also as a painful reminder of the needle eye we are going through if a change – away from the catastrophe course – is to be possible at all .
