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By Bernard Stiegler

Performing Out is the 1st visual appeal in English of 2 brief books released through Bernard Stiegler in 2003. In How I turned a thinker, he outlines his transformation in the course of a five-year interval of incarceration for armed theft. remoted from what have been his international, Stiegler started to behavior a type of scan in phenomenological learn. encouraged through the Greek stoic Epictetus, Stiegler started to learn, write, and become aware of his vocation, finally learning philosophy in correspondence with G?rard Granel who used to be a big impact on a couple of French philosophers, together with Jacques Derrida, who was once later Stiegler's teacher.The moment e-book, to like, to like Me, to like Us, is a robust distillation of Stiegler's research of the modern international. He keeps starting to be lack of a feeling of person and collective life ends up in a lowered skill to like oneself, and, by way of extension, others. This situation is seen via a sad occasion: in 2002, in Nanterre, France, Richard Durn, an area activist, stormed the city's city corridor, taking pictures and killing 8 humans. Durn devoted suicide day after today. The later e-book of Durn's his magazine published a guy being affected by the sensation that he didn't exist, for which he attempted to compensate by means of committing an atrocity. For Stiegler, this exemplifies how love of self turns into pathological: a "me" assassinates an "us" with which it can't establish.

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We become, literally, diabolical. This is what the question of philia in the Nicomachean Ethics teaches and means. 13 And if I had the time, I would show you how and why, as a result of what I have just said, To Love, to Love Me, to Love Us the we, like the 1, must be capable of a primordial narcissism: how it needs symbols, that is, auto-erotic fetishes, in which it can be reflected, precipitate itself "in a primordial form ... "14 Cardinality and calendarity provide the framework for such fetishes.

But I came to the position that this originary Greek passion was, as well, a default of origin-as Husserl glimpsed at the end of his life, it was hypomnesically constituted by default, by this default that the hypomnesic technique of writing is. Much later, I compared my position with Husserl's thoughts on soliloquy in Logical Investigations. But I did this on the basis of frequent preparatory readings of Plato and his discourse on dianoia, dialectic as the dialogue of the soul with itself, in a context where, for me-rigorously experimenting with dian 0 ia, understanding it in order to criticize dialectic as Plato wanted to establish it-it was first ofall a matter offighting against the bad soliloquy.

To say we live in an individualistic society is a patent lie, an extraordinarily false delusion, and, moreover, extraordinary because no one seems conscious of it, as if the efficacy of the lie was proportional to its enormity, and as if the lie was nobody's responsibility. We live in a herd-society, as comprehended and anticipated by Nietzsche. Some think this society individualistic because, at the very highest levels of public and private responsibility, but also in the smallest details of those processes of adoption stamped by marketing and the organization of consumption, egotism has been elevated to the pinnacle of life.

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