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2020年10月 4日 (日)

An economist called by the name of Logos ( λόγος ) [ ver.2 ]

  This article is translated with www.DeepL.com/Translator (free version).  Please refer to the original article (our blog post "ロゴスという名のエコノミスト/An economist called by the name of Logos ( λόγος )") for details.

Seki Hirono "Thinking about Desire" (1985)
〔The above essay is included in the book below.
   Seki Hirono, "Ye Society as Barbarians" (Agora Sosho), Ochanomizu Shobo (1987), pp.345-347〕
Modern Thought, Date of Birth
 If someone asks me what kind of thought can be characterized as modern thought, I would like to say that it is an idea that has a definite date of birth and has been generated as a historical event. In other words, modern thought is an idea that originates from the crisis of Western civilization in the 19th century. Even if today the status of Europe has plummeted and "anti-Westernists" are everywhere, this only means that the crisis in the West in the 19th century has become a global phenomenon. And it is a fact that all thinkers, Marxist or not, must approve of the fact that Hegel and Marx are the most brilliant embodiments of this crisis, which has unleashed countless daemons of both good and evil.

 From existence to desire
 Hegel, like Janus, was a thinker with two faces. Hegel's philosophy of speculation, which distinguishes between reason and enlightenment, was the climax of Western rationalism. But at the same time, in Hegel's distinction between reason and enlightenment, the basis of Western thought shifted from reason and existence to desire and history. Kant's philosophy of enlightenment, which Hegel's philosophy of reason was intended to overcome, can be said to be in many ways a radical realization of the traditional Western jurisprudential concept of man. The human being who plays a leading role in Kant's philosophy is the jurisprudential "personality" person, a human being whose existence is defined by the concepts of rights, duties, and values, and who forms society by contractually binding each other on the basis of the distinction between "my thing" and "thy thing".

 Who is Logos?
 In Hegel, however, it is desire that fundamentally defines man. Moreover, desire is what gives birth to consciousness and spirit. This is because to desire is nothing more than to think in others and with others through others. Therefore, as long as man's desire is to think and desire others, his thinking has the stamp of political economy on it from the beginning. In other words, Hegel's philosophy is potentially economics, and classical economics is potentially philosophy insofar as it is trapped in a strange desire to pursue abstract existence and is obsessed with the substance of "value" that transcends the phenomena of markets and prices. It was against this problematic backdrop that the young Marx wrote a series of articles that would later be called the "Economics = Philosophy Manuscript". Smith and Hegel's critic Marx foresaw that the Western Logos, masquerading as God, law, and truth, was an originary economist.

 Logos narcissism
 From Socrates to Hegel, the Logos is under the spell of the desire for the other within oneself, or the desire for oneself as the other, and is tormented by this desire. That is why Logos does not try to think deeply about the problematic nature of desire. It runs away from thought to labor under the guise of love for knowledge, and fulfills its desire through labor. It creates others as its own alter ego through its labor, reconciles itself with itself as the subject that controls the production process of others, and becomes a self-identical being. There is something obscene about the possession of the other by Logos. This is because it sees only the negativity of one's own desires in the other, and the substance of the other is nothing more than the product of Logos' narcissism. In fact, replacing rationalism with raw philosophy or mysticism does not help. The problem is to expose rationalism as a desire, to see that reason is another name for certain obscene desires (come to think of it, didn't the rebellion of the school in the sixties arise out of revulsion and antipathy to the obscenity of reason? 

The Politics of Desire
 Modern thought is patiently walking the consequences of the turn of thought from being to desire in the nineteenth century West. Hegel's crushing of Kant's jurisprudential anthropology at the genesis of this turn was set against the backdrop of the Romantic era. The disintegration of the class society produced a solitary, free individual who desires. In Marx, however, desire is linked to the problematic nature of modern technology. As the growing influence of technology makes man's relationship with reality increasingly fluid, plastic, and interpenetrating, the historicity of desire becomes an urgent and revealing issue. The discussion of money, commodities, and capital ultimately boils down to the question of what and how we, as who and what we desire, think. And despite the deluge of consumer culture, modern man has continued to dodge this dangerous question, which threatens to destroy his own existence - perhaps the only Dadaiste exception to the rule. Human desires have always involved others, and therefore remain poorly understood as inherently political desires. The economist named Logos is still alive and well. The technocrats in the north and the party bureaucrats in the east are no better than the customers in a porno shop in clinging to a belief in the obviousness and directness of desire to mend the lack of thought.


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 OCRありがとうございます。そうなんですよ。私も幾度か、OCR「読取革命」で試みたのですが、相当ダメなんですよね。これなら、マニュアルでキーボードから入力したほうが結局マシ、というレベルです。日本語OCRには、まだ成文化した日本語を統計的にチェックする技術が備わっていない。それは、日本語が、漢字、平仮名、片仮名、片仮名化した外来語、アルファベット、アラビア数字、等、5種類以上の字体を運用するものなので、日文の「英文」化の場合なら成文にした英文の品質を英文のデータベースから統計的にチェック可能なのに比較して、複雑な表記の日文では、いまのAIには日文を日本語データベースから統計的、学習的に評価することはちょっと無理なんですよね。日文の英文訳に比べ、英文の日文訳が各段にその質がさがるのも、このためです。したがいまして、私が弊ブログに投稿した、関 曠野氏の日文は最終的にはすべてマニュアル入力と同等の手間となりました。日本語書籍の機械による読取、機械による英訳、つまり all in one の機械化は、当面難しそう、というのが正直なところです。

>さて、関ひろの「プラトンと資本主義」 163ページから。レンズのOCR の出来はこんなものです。ちょっと見て下さい。

投稿: renqing | 2020年10月 6日 (火) 14時15分


さて、関ひろの「プラトンと資本主義」 163ページから。レンズのOCR の出来はこんなものです。ちょっと見て下さい。

戦でアテナイ人はペ。ポネソス戦争全体をつうじてよりも多くの死者を出したと伝えられる。だが大きな犠牲を払ったこの武装蜂起はまた、アテナイの民主制を決定的に確立した。再び 「アテナイ人の国制」の著者の証言を引用すると、
「:::当時は民衆は政権を掌握して△現在の>国制を確立したのであった。それはビュトドロスのアルコンの年であったが:::民衆が自分のカで帰還を成就したので彼等が政権を得たのも正当のことと思われ た。数えてみるとこれは第十一回目の変化であった。:::第十のは三
十人と十人委員との僭主政治。第十一のはビ レおよびべイライ=ウスからの帰還の後に起こり、それ以来現制度に至るまで継続し、大衆の権能を不断に増大せしめて来たものである。何となれば民衆は万事について自ら主となり、万事民衆の支配する〔民会〕決議と、〔民衆〕裁判所とにより処理するから、事実評議会の判決権もまた民衆の手に帰しているが、これは正当の処理と思われる。なぜならば少数者は多数者よりも利益や好意によ0 て腐敗しやすいから。」(前掲書、第四一章)

その市民権の閉鎖性のために低下し続け、さらに人口 の縮小は少数の人間の手に土地を集中させ、国是たる「ス。(ルタ的平等」を揺がせていた。また、ベルシアからの莫大な軍資金の流入と贈賄外交はス。(ルタ人自身を腐敗させ、戦争末期には、かっての規律正しい軍人はギリシア各地で、物欲に溺れた自堕落な金権政治家の代名詞となるに至0た。命令に盲従する兵士として教育された彼等は、異なる状況においては自分を律する術を知らなたか。0トた。。加キえ、デて・メデ'『セに=よアれ人ばの、不す満では険に戦悪時さ中を増に農し奴てのい
志反願乱兵=怯を募えた0たう上(、~応人じはき、解た放=千を人代償0農に奴農を奴気0概間あかるら 3

投稿: 成家 | 2020年10月 6日 (火) 10時10分



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