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By Justin Clemens

What can Roger Rabbit let us know concerning the moment Gulf struggle? What can a lady married to the Berlin Wall let us know approximately posthumanism and inter-subjectivity? What can DJ Shadow let us know in regards to the finish of historical past? What can our neighborhood bus path let us know concerning the fortification of the West? What can fact television let us know concerning the quandary of up to date group? And what can unauthorized photos of Osama Bin weighted down let us know approximately new equipment of renowned propaganda? those are just the various thought-provoking questions raised in fending off the topic, which highlights the feedback-loops among philosophy, know-how, and politics in modern day mediascape.

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58 53 Chapter 2: The Love Object 54 Within this extract we can see Sartre’s genuine desire to connect with what might be dubbed “the wider world;” however, he cannot envisage this other than an engulfment, a suffocation, a negative external constraint, and ultimately death. 59 What could be more human? Indeed, what could be more masculine? But we need not look too far for alternative ways of interacting with “the environment” as something more than background for human action. 60 The same could be said for the stockbrokers on Wall Street, devoutly yelling their esoteric prayers to the almighty dollar.

In Sartre’s “game of mirrors,” to recognize the subjectivity of the other is to realize the objectivity of the self for that very same subjectivity. 9% of the world’s human population, to experience oneself as an object is bound up with a profound sense of shame. Moreover, this ontological shame of (the) naked being (perhaps related to Agamben’s notion of “bare life”), is a symptom of our own anthropocentrism. ”28 Such a statement betrays a stark lack of imagination, ignoring – amongst many other things – those Futurist parlour games in which men morphed into trains, battle-planes and aliens, while women transformed themselves into heavily-symbolized tropical foliage, geodisic domes, or screeching birds of paradise.

Rather, it is to attune ourselves to those “vibrations” – in Heidegger’s sense of an intra-mediated ontological (id)entity – of those existents with whom we share space and time. )29 Despite Sartre’s dismissal of Heidegger’s system as “asexual,” both share an emphasis of the in situ essence of encounter. ” Since here Sartre falls back on the legacy of Descartes, the ascendancy of “consciousness” and something he calls “organic totality” (as if objects were automatically somehow artificial or synthetic).

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