https://www.libgen.is/book/index.php?md5=B4BAF3997CE230E38D78C78CAB29B487
فهرست مندرجات:
Table of contents :
1 By way of introduction – Precious little
2 Loosening the ground: Thinking about society, thinking society
2 i) Society, needs and wants, language
2 ii) What is lo/goj?
2 iii) Opinion: Holding things and each other to be (whatness and whoness)
2 iv) Showing oneself off as somewho
2 v) The openness of being as the enabling dimension within which society is situated
2 vi) Living well and being somewho – The need to interrogate the tradition
3 Further outline of the phenomenon of whoness
3 i) Bearing a name and standing in estimation in the community through valuing interplay
3 ii) Human social being as self-presentation and showingoff in the clearing in an interplay of estimable reputability (politeness, pride, vulnerability, arrogance, conceit)
3 iii) Further exemplary phenomena of standing and not standing as somewho (flattery, manliness) — The existential possibility of coming to one’s very own, genuine stand as self
3 iii) a) Digression: Dialectic of self and other – Wrestling with Plato, Hegel, Heidegger
3 iii) a) 1. Preliminary considerations when approaching Plato’s and Hegel’s dialectical thinking
3 iii) a) 2. Approaching an existential dialectic of self and other through an interpretation of a passage from Plato’s Parmenides
3 iii) a) 3. The Hegelian dialectic of the concept, primal splitting and closing together
3 iii) a) 4. Heideggerian selfhood as a “shining-back” from being-inthe-world
3 iii) a) 5. Interpreting the dialectic of primal splitting and closing together with regard to selfhood
4 The satisfaction of wants and the striving to have more
4 i) Economics and chrematistics
4 ii) Weber’s conception of economic activity
4 iii) The Cartesian cast of economics
4 iv) Schumpeter’s equilibrium theory
4 v) Aristotle on money and exchange — Money as medium practically unifying social usages
4 vi) Endless money-making? Economic interplay as an end in itself?
5 Metaphysics of exchange
5 i) Commodity exchange and the necessity of rethinking Aristotelean du/namij
5 ii) Productive know-how, acquisitive know-how?
5 iii) Commodity exchange not guided by the insight of know-how
5 iv) Two complementary, reciprocal pairs of duna/meij: Value and desire
5 v) The coming together of goods in commerce
5 v) a) A side-glance at Hegel’s treatment of actuality, possibility, contingency necessity and freedom
5 vi) Exchange as core phenomenon of social intercourse: Interchange and interplay
5 vi) a) Reciprocally showing off who one is in relations of recognition
5 vi) b) The interplay of powers of self-presentation — engendering trust
5 vi) c) Mutual recognition: Personhood, esteem and respect, the power play over who-standing and the possible intimacy between you-and-me
6 Justice
6 i) Justice as a fundamental social phenomenon of having one’s fair share– Strauss’ misconception of ontological origins – The goods of living: valuable things and esteem – Ongoing competitive interplay estimating each other’s abilities
6 ii) Distributive and corrective justice
6 iii) Marxist critiques of capitalist social relations as unjust
6 iii) a) The untenability of the labour theory of value as a theory of just exchange masking exploitation
6 iii) b) The untenability of the theory of surplus value as a theory of capitalist exploitation
6 iii) c) Other possible injustices of capitalist wage labour
6 iv) The just distribution of the goods of living including the question of poverty
6 v) Social justice: The state welfare apparatus
6 vi) Esteem, honour and fame in social life with a focus on Aristotle and Schopenhauer
6 vii) A just distribution of honour and fame in society? – The (non-)fame of creative recasters of an historical world – Chapter summary
7 Interlude with some intermediate conclusions: Everyday living of finite human beings – Security and insecurity
7 i) Securing the polity of civil society – An initial determination of government (Schmitt, Locke, Kant) – The rule of law
7 ii) Exchange as the starting-point of social living (Plato, Hegel)
7 iii) The reliability of things (Heidegger)
7 iv) Exchange essentially unreliable
7 v) Free market exchange as both an unreliable and reliable form of sociation
7 vi) Money-mediated exchange abstract and reified (Marx)
7 vii) Risky enterprise and secure jobs
8 The short reach of Cartesian certainty and Leibniz’ principle of reason into the social science of economics
8 i) Leibniz’ principle of reason as a general “grand principle”
8 i) a) Digression: The principle of reason further considered
8 i) a) 1. Leibniz
8 i) a) 2. Hegel
8 i) a) 3. Nietzsche
8 i) a) 4. Heidegger
8 i) a) 5. Anaximander and the justice of interplay
8 ii) “The economic law of motion of modern society” (Marx)
8 iii) Adam Smith’s notion of labour-value
8 iv) Economics as a quantitative empirical science (Aristotle, Hayek)
8 v) The disclosive truth of markets
8 vi) Stock market estimations of the future
8 vii) Market irrationality, sentiment and psychology as phenomena of mood
9 Reified social relations, the visible and the invisible hand
9 i) Reified social relations and caring-for in a capitalist economy, drawing on Heidegger’s Being and Time – Caring for one’s own world and indifference to others
9 ii) Self-interest and mutual caring-for in exchange
9 iii) Reified social relations and purportedly ‘inhuman’ alienation of human being
9 iv) The wage-labour relation and caring-for – Co-operation and conflict – Hierarchy and reified discipline – Economic democracy and total economic control
9 v) The invisible hand and the ontological possibility of a caring capitalism – Unlimited economic growth through caring for each other
9 vi) The set-up and the endless cycle of self-augmentation of reified value (Marx, Heidegger) – The historical possibility of the side-step into endless mutual caringfor
9 vii) State intervention in the economic interplay of civil society
9 viii) Uncertainty of income-earning – The ‘law’ of social inertia and the tendency toward conservation of a way of life – Openness to the future vs. risk-aversion – The ensconcing of particular interests behind protectionist barriers
9 ix) The manifestation of the visible hand in the shape of bureaucracy
9 x) State intervention as a visible helping hand for the invisible hand – An asserted unconditional right to be cared for – Caring-for that “leaps in” vs. caring-for that “leaps ahead” (Heidegger)
9 xi) The paternalistic ‘all-caring’ state – Taxation and its tendentially asphyxiating hold on civil society
10 Social power and government
10 i) Metaphysics of social power
10 i) a) Recapitulation: Various kinds of power
10 i) b) Aristotle on social and political power
10 ii) Two related social powers: Rhetoric and the political power of government – Legitimacy, punishment, terror
10 iii) Legitimacy of government further considered – Acceptance and affirmation of government
10 iv) The “restlesse desire of Power after power” and the necessity of the Leviathan – Straussian “vanity” and the inevitable ongoing comparison of who-status and individual powers – The modern individual subject as the foundation and starting-point for deriving the Leviathan
10 v) Legitimacy of the Leviathan – An arbiter in the “Competition of Riches, Honour, Command, or other power” – The predicament that “nothing is more easily broken than a mans word”
10 vi) The individualization of the truth of being (Protagoras, Heidegger) – The ultimate ontological source of strife – The finite process of resolving differences among individual perspectival views
10 vii) Sharing the truth of being in interplay – Co-casting an historical world in powerless enpropriation to being – Government cast as the guarantor of free social interplay qua fair power play – The power play of social living paradoxically infused with powerlessness
11 The ontological constitution of ‘we ourselves’
11 i) Dialectical movement from the sensuous givenness of world to the identity of ego and world – The dialectic of recognition – “Ego that is we and we that is ego” (Hegel’s Phenomenology)
11 ii) Universal self-consciousness and irrepressible, questioning, singular individuality – The ever-broken mediation between singularity and universality concretely realized in ethical life
11 iii) The question of who: Selfhood, my self, you-and-I (Heidegger’s 1934 lectures and Being and Time)
11 iv) How do we ourselves come about? – Belonging together in a situation
11 v) Constitution of an historical people – Heidegger’s authoritarian, anti-liberal casting of “we the people” – The historical decision to open up to the future – “We are the coming about of time itself”
11 vi) We the people and singular, rare individuals – The ethos of open-mindedness – Abstract personhood, interplay through a reified medium and the historical possibility of the free individual — The impossible mediation between universality and singularity — Singularity’s shelter in the abstract rights of particularity – Heidegger’s conjuring of a “fundamental attunement” among the people to support the work of a rare, singular individual
11 vii) The ontological critique of liberalism – Contract as the abstractly universal shell-form for the metabolism of civil society – The possibility and ethos of a liberal We in free and fair interplay
12 Government and the state
12 i) Recapitulation: The liberal conception of government, its critique and socio-ontological grounding in the power play of civil society (Locke, Hegel)
12 ii) The totalitarian state as a counter-casting to liberalism – The yearning for a totally controlled “organic construction” as the pinnacle of productionist metaphysics (Ernst Jünger)
12 ii) a) Heidegger’s anti-liberal interpretation of the German tradition in 1933 (W. v. Humboldt, Kant, Hegel)
12 iii) The forever contradictory, moving realization of freedom in civil society and state as power play (Hegel’s Rechtsphilosophie)
12 iii) a) Diremption of particularity from the universal in civil society and their mediation
12 iii) b) The police and civic corporation as supplements to the interplay of civil society
12 iii) c) A problematic transition from civil society to the state – ‘Infinite’, singular affirmation of the concept of freedom through an ethos of free and fair interplay – The chimera of a final resolution of the power play
12 iii) d) The state as the universal that remains particular in foreign relations
12 iii) e) The inner constitution of the state and the singularity that remains plural – The endlessly contentious issue of taxation – Never-ending controversy over concrete conceptions of the universal good – The two-way power-mediation between civil society and state – The media and freedom of speech
12 iii) f) Division of powers within the state in accord with the concept of freedom – Hereditary monarchy “outside human freedom” true to the paradigm of productionist metaphysics – The concept of freedom does not come to a unified closure – The people’s (mis-)trust of the state
12 iii) g) The transition from civil society to state reconsidered: The power play over social recognition and identity in belonging to a political whole — Constitutional rules of play for the ongoing political power struggle
12 iii) h) The reality of freedom as the shared, ethical social living of a people and its fracturing, through which free societies remain in flux
12 iii) i) Hegel’s critique of the liberal conception of state – Kant’s “idea of the original contract”
12 iii) j) Ontic-ethical ‘second nature’ and ontological insight into the political realm
12 iii) k) The dispensability of the philosopher king and the precipitation of ontological structures in historically lived, ethical usages
12 iv) Democracy, competitive electoral struggle and majority will vs. individual freedom
12 iv) a) The political power struggle for recognition as a worthy politician – The government’s power to enact concrete policy and its mirroring in democratic public debate – The infection of the universal good with particular interests – Protectionism
12 iv) b) The tendential danger of the dissolution of freedom in merely democratically mediated, state-posited will – The erosion of the freedom of interplay through the sham universal of social justice – Constitutional law as a bulwark against merely positive law
12 iv) c) Schumpeter’s competition theory of democracy – The ethical practice of money-mediated exchange – The ethical usage that is the democratic power play over government – Democracy’s wavering course between an appetite for freedom and a craving for security
12 iv) d) Carl Schmitt’s critique of the “parliamentary law-making state”– The contradiction between formal law-making procedures and substantial rights – Direct plebiscitary democracy
12 v) Democracy, freedom and justice: A recapitulation
13 Relations among states and the global power play among peoples