By Jean-Luc Nancy, Adèle van Reeth
Jean-Luc Nancy y Adèle Van Reeth abren un debate sobre qué significa gozar: ¿es l. a. satisfacción que se alcanza en el momento último del placer sexual o l. a. que se experimenta por atesorar bienes y disponer libremente de ellos?, ¿se trata de una experiencia mística y solitaria o se refiere al placer de consumir de manera des enfrenada? En 'El goce' no se encontrarán consejos para obtener mayor placer ni para gozar mejor, tampoco es l. a. denuncia de nuestra sociedad que identifica el goce con l. a. apropiación desmedida de bienes y placeres. El goce, al estar hecho de placer, es necesariamente puntual. Eso es lo fascinante: por un lado, el éxtasis, que sobrepasa todo límite y todo placer conocido; por otro, el deseo de volver a él una y otra vez, es decir, los angeles insatisfacción por excelencia.
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Additional info for El Goce
In the book I began by discussing the common features of intelligence (Philosophy of Technology, pp. 30-33), only later exploring the tensions between the needs of intelligence in pursuit of practical ends and the needs of intelligence aimed at theoretical ends. When Whitehead's figurative term for practical intelligence, the "Reason of Ulysses," was introduced, I was careful to state that I was naming a capacity and an aspect of intelligence. " The English language generously allows us to use the word "it" to refer to any contextually defined subject-matter, whether a "thing" or not, like the weather or a university or scientific method or (once defined) technology or intelligence.
There are coercive forces that push us (climate, weapons, plague, invention of means of production, natural resources) and there are attractive ideals that pull us (revulsion against slavery, the lure of general political enfranchisement, human rights, economic justice). To ignore the coercive forces, on the one hand, would be sentimental other-worldliness. It 40 FREDERICK FERRE would be to forget about the causal order in which we find ourselves emmeshed. Every event exists within a matrix of objective inheritance, as is central to Whitehead's analysis of reality.
We will see that attempts to box technology into a single kind of thing fail as new social technologies emerge with their own set of problems and concerns. To be of philosophical value we must abandon apriori metaphysical characterizations of technology and anything else, stop relying on superstitious religious values, and get to work learning about the thing we wish to understand. This is not to deny that we come to the study of anything with certain assumptions already in place. But the key to good scholarship and learning is that we allow those assumptions to be changed in the face of new knowledge.