By Denis Guénoun
The suggestion of the common used to be born within the lands we now name Europe, but it's exactly the common that's Europe's undoing. All eu politics is stuck in a stress: to claim a ecu identification is to be open to multiplicity, yet this very openness might dissolve Europe as such. This publication displays on Europe and its altering barriers over the span of twenty centuries. a piece of philosophy, it continually attracts on concrete occasions. From historic Greece and Rome, to Christianity, to the Reformation, to the nationwide revolutions of the 20th century, what we this present day name 'Europe' has been a succession of initiatives within the identify of ecclesia or neighborhood. Empire, Church, and european: all were developed unlike an Oriental 'other.' The stakes of Europe, then, are as a lot metaphysical as political. Redefining a chain of key ideas resembling global, position, transportation, and the typical, this publication sheds gentle on Europe as strategy through attractive with the main major philosophical debates at the topic, together with the paintings of Marx, Husserl, Heidegger, Patocka, and Nancy.
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Extra info for About Europe: Philosophical Hypotheses (Cultural Memory in the Present)
20 Now, an attentive examination of the uses of this term in the latter sense leads one to a remarkable finding. In a long series of these uses,21 the word “Europe” appears within a syntagma that designates the passage from Asia to Europe, or the return from Europe to Asia, in the immediate vicinity of terms that designate a crossing, traveling across the sea or the span of the pontus (the straits—the Hellespont, the Bosporus—or the Euxine [Black] Sea),22 or journeying from shore to shore. Here are a few examples among dozens of occurrences: So Darius crossed over into Europe .
46 Greece, to be sure, is also the islands, and certainly the Peloponnese: otherwise, Argos, Sparta, Corinth, Patras, Epidaurus would not be Greek—nor would Mycenae, Naxos, Chios, or Lesbos. And since Europe is not a part of Greece, it designates the continental access that Greece faces, this land as land, more landlike than the islands or the peninsula, land properly speaking, fundamentally landlike, without any maritime outline or boundary, which one enters and into which one pushes forth when one comes from Asia by sea.
42 Africa (seen from Greece, that is, or from philosophy) is the name of self-identity, of the terrestrial properly speaking. As for Asia, things are more dubious: she may be Prometheus’s wife—though she would not be Asian, but rather Greek, in a way. Herodotus makes a correction: Lydians (people of Asia Minor) say that the name comes from them. That is better—unfortunately, it is the name of a man, Asies or Asias. “Asia” points to an identity that is already uncertain and unsettled. Herodotus prefers to believe that these two land areas bear the names of beings born there: genealogical names, autochthonous names, names of one’s native land (gaiēs apo patridos), true patronymics.
About Europe: Philosophical Hypotheses (Cultural Memory in the Present) by Denis Guénoun