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oapen-20.500.12657-254592022-07-21T13:58:14Z Philosophy for Militants Munro, Michael philosophy utopia philology poetics parables bic Book Industry Communication::H Humanities::HP Philosophy::HPC History of Western philosophy::HPCF Western philosophy, from c 1900 - “No longer imminent, the End is immanent.” “Ends are ends,” Frank Kermode goes on to clarify, “only when they are not negative but frankly transfigure the events in which they were immanent.” From its imminence to its immanence, not “negative,” “no longer,” but transformative, how is “the End” in turn “transfigured”? In what may ending be said then to consist? To “the end times” of apocalypse and eschatology Giorgio Agamben, following Gianni Carchia, opposes messianism and “messianic time”—to the end of time, in a formula, the time of the end. To the writings of those for whom to philosophize is to learn how to die—from Plato to Montaigne and beyond—one may oppose, in like manner, the writings of Spinoza, who “thinks of death least of all things”—“for nature is Messianic by reason of its eternal and total passing away,” as Benjamin writes—and so in whose pages “wisdom,” transfigured, “is a meditation on life.” 2019-03-26 23:55 2020-01-23 14:09:07 2020-04-01T10:40:06Z 2020-04-01T10:40:06Z 2017 book 1004636 OCN: 1048189162 9780998531823 http://library.oapen.org/handle/20.500.12657/25459 eng application/pdf Attribution-NonCommercial-ShareAlike 4.0 International 1004636.pdf punctum books 10.21983/P3.0168.1.00 10.21983/P3.0168.1.00 979dc044-00ee-4ea2-affc-b08c5bd42d13 9780998531823 ScholarLed 80 Brooklyn, NY open access
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“No longer imminent, the End is immanent.” “Ends are ends,” Frank Kermode goes on to clarify, “only when they are not negative but frankly transfigure the events in which they were immanent.” From its imminence to its immanence, not “negative,” “no longer,” but transformative, how is “the End” in turn “transfigured”? In what may ending be said then to consist? To “the end times” of apocalypse and eschatology Giorgio Agamben, following Gianni Carchia, opposes messianism and “messianic time”—to the end of time, in a formula, the time of the end. To the writings of those for whom to philosophize is to learn how to die—from Plato to Montaigne and beyond—one may oppose, in like manner, the writings of Spinoza, who “thinks of death least of all things”—“for nature is Messianic by reason of its eternal and total passing away,” as Benjamin writes—and so in whose pages “wisdom,” transfigured, “is a meditation on life.”
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