By Emanuele Severino
Lo scopo distintivo della tradizione occidentale è quello di plasmare il mondo a sua immagine, e lo strumento principe in keeping with ottenere questo risultato è los angeles tecnica. Le singole forze in conflitto fra loro all’interno di questa tradizione – il cristianesimo, l’umanesimo, l’illuminismo, il sapere filosofico, il capitalismo, l. a. democrazia, il comunismo, il pensiero scientifico – si sono servite e si servono della tecnica in keeping with a long way prevalere i propri scopi su quelli antagonisti. Ma los angeles loro è un’illusione. Trasformata da mezzo in high-quality, l. a. tecnica ha conquistato il dominio sul mondo contemporaneo. Emanuele Severino tira le fila di una riflessione che da sempre costituisce uno degli assi portanti del suo pensiero e che costituisce in keeping with i lettori un’indispensabile chiave d’interpretazione dei grandi temi di oggi: l. a. telematica, le comunicazioni di massa, los angeles globalizzazione, il capitalismo del terzo millennio. Temi che assumono un’inedita profondità e ci appaiono in keeping with quello che sono: l’espressione più piena del nichilismo dell’Occidente.
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Extra resources for Il destino della tecnica (BUR Saggi)
Certainly, as we have already seen, many of his contemporaries spotted this ambiguity even without benefit of any explicitly rhetorical analysis. Thus Prokhovnik’s discovery of deeper structural meanings in Leviathan does not seem to actually intrude all that much upon the overt or nearly overt message of the text, which she seems to readily accept. This is puzzling because Prokhovnik really does seem to offer ways of reading Leviathan that suggests the ability to access a metatextual level of reading and understanding.
And anyway, if this is really what he is doing, Hobbes makes a strange job of it. Strong suggests that it is even possible that Hobbes put his own face on top of the Leviathan’s image in the frontispiece. 28 In her response to Strong’s claims, Victoria Silver suggests that neither Hobbes nor Luther are as resistant to interpretation as Strong suggests. 29 Instead of Scripture being like computer manual and us needing simply to figure it out, Silver argues quite convincingly that for Hobbes we interpret because as human beings we must make some sense out of God’s impenetrability.
Here we see, in effect, Johnston himself acknowledging how rhetoric can transform the meaning of a text, making the second half of Leviathan not mean what it appears to at all. But how can we be sure that Johnston, in arguing for this reading, has not been captured by the “meaning” of the text that he has already decided is correct? Not unlike Prokhovnik, Johnston claims that the “rhetoric” of Leviathan favors the meaning of parts 1 and 2 at the expense of parts 3 and 4 or, perhaps more precisely, that parts 3 and 4 are important but only to the degree they subsume religion and lay the ground for accepting parts 1 and 2, which constitute the “real” meaning of Leviathan.