tiphareth: ПЛЕВОК В ЛИЦО МНЕ И МОИМ КОЛЛЕГАМ

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k_d_s
2020-06-15 17:01 (ссылка)

>https://monoskop.org/images/9/92/Foucault_Michel_The_Birth_of_the_Clinic_1976.pdf

It will no doubt remain a decisive fact about our culture that its
first scientific discourse concerning the individual had to pass
through this stage of death. Western man could constitute himself in
his own eyes as an object of science, he grasped himself within his
language, and gave himself, in himself and by himself, a discursive
existence, only in the opening created by his own elimination: from
the experience of Unreason was born psychology, the very possibility
of psychology; from the integration of death into medical thought is
born a medicine that is given as a science of the individual. And,
generally speaking, the experience of individuality in modern culture
is bound up with that of death: from Hölderlin’s Empedocles to
Nietzsche’s Zarathustra, and on to Freudian man, an obstinate
relation to death prescribes to the universal its singular face, and
lends to each individual the power of being heard forever; the
individual owes to death a meaning that does not cease with him.
The division that it traces and the finitude whose mark it imposes
link, paradoxically, the universality of language and the precarious,
irreplaceable form of the individual. The sense-perceptible, which
cannot be exhausted by description, and which so many centuries
have wished to dissipate, finds at last in death the law of its
discourse; it is death that fixes the stone that we can touch, the
return of time, the fine, innocent earth beneath the grass of words.
In a space articulated by language, it reveals the profusion of bodies
and their simple order.
It is understandable, then, that medicine should have had such
importance in the constitution of the sciences of man—an importance
that is not only methodological, but ontological, in that it concerns
man’s being as object of positive knowledge.
The possibility for the individual of being both subject and object
of his own knowledge implies an inversion in the structure of
finitude. For classical thought, finitude had no other content than the
negation of the infinite, while the thought that was formed at the
end of the eighteenth century gave it the powers of the positive: the
anthropological structure that then appeared played both the critical
role of limit and the founding role of origin. It was this reversal that
served as the philosophical condition for the organization of a
positive medicine; inversely, this positive medicine marked, at the
empirical level, the beginning of that fundamental relation that binds
modern man to his original finitude. Hence the fundamental place of
medicine in the over-all architecture of the human sciences: it is
closer than any of them to the anthropological structure that sustains
them all. Hence, too, its prestige in the concrete forms of existence:
health replaces salvation, said Guardia. This is because medicine
offers modern man the obstinate, yet reassuring face of his finitude;
in it, death is endlessly repeated, but it is also exorcized; and
although it ceaselessly reminds man of the limit that he bears within
him, it also speaks to him of that technical world that is the armed,
positive, full form of his finitude. At that point in time, medical
gestures, words, gazes took on a philosophical density that had
formerly belonged only to mathematical thought. The importance of
Bichat, Jackson, and Freud in European culture does not prove that
they were philosophers as well as doctors, but that, in this culture,
medical thought is fully engaged in the philosophical status of man.
This medical experience is therefore akin even to a lyrical
experience that his language sought, from Hölderlin to Rilke. This
experience, which began in the eighteenth century, and from which
we have not yet escaped, is bound up with a return to the forms of
finitude, of which death is no doubt the most menacing, but also the
fullest. Hölderlin’s Empedocles, reaching, by voluntary steps, the very
edge of Etna, is the death of the last mediator between mortals and
Olympus, the end of the infinite on earth, the flame returning to its
native fire, leaving as its sole remaining trace that which had
precisely to be abolished by his death: the beautiful, enclosed form
of individuality; after Empedocles, the world is placed under the sign
of finitude, in that irreconcilable, intermediate state in which reigns
the Law, the harsh law of limit; the destiny of individuality will be
to appear always in the objectivity that manifests and conceals it,
that denies it and yet forms its basis: ‘here, too, the subjective and
the objective exchange faces’. In what at first sight might seem a
very strange way, the movement that sustained lyricism in the
nineteenth century was one and the same as that by which man
obtained positive knowledge of himself; but is it surprising that the
figures of knowledge and those of language should obey the same
profound law, and that the irruption of finitude should dominate, in
the same way, this relation of man to death, which, in the first case,
authorizes a scientific discourse in a rational form, and, in the
second, opens up the source of a language that unfolds endlessly in
the void left by the absence of the gods?

Врачи-убийцы отняли у Гельдерлина полжизни,
а у человечества – бессмертие. Не забудем, не простим!

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wieiner_
2020-06-15 18:07 (ссылка)

>Врачи-убийцы отняли у Гельдерлина полжизни
вообще врачи в современном(начиная со средневековья) их понимании,
это что-то исламистское, по типу вот-этих вот бородачей,
которые головы режут заложникам в оранжевых комбинезонах
заради Добрых Идей и Намерений.

К врачам лучше не попадать, особенно в "цивилизованных" (формализованных)
странах. Лучше жить подальше от чумных цивилизаций и долбанутых мегаполисов.

(Ответить) (Уровень выше)

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