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com products 1V , , , best exam dumps , , sure to pass exam , H , , it exam online study PEGACSA71V1 , , testing online HP0-M , Do you provide free updates? It took me months to make up my mind to write this review. It was something quite vexing for me to accept that we live a devastating planetary crisis, and to tread definitely on this theoretical ground. I believe that it is in and from such acceptance, that something new can come up, at least at the level of thinking.

How to live without dreaming collectively? Or else, is it precisely due to our inability to think and dream that the new possibilities are making themselves known?

What can come about out of this pessimism? A new way of exercising oneself politically? Anyway, this is a rather contemporary uneasiness, a discontentment that cannot be apprehended via Sigmund Freud FREUD, or Zigmunt Bauman FREUD, The uneasiness in the civilisation goes on, but the extension of its concept is pressing and I found this extension in a book recently released by Christian I. It is on this pervasive uneasiness that we are going to focus bellow [1]. By reading it, I could, surprisingly, understand a little bit more of the two first issues I mentioned earlier, and I was able to see not only the danger but also the opportunity implied when we stop thinking with the categories proposed by modernity, and when we stop engaging in the utopic dream of a new society — at least not in the same way we used to dream until then.

Let me explain myself: Viveiros de Castro is an anthropologist and Danowski is a philosopher, and that makes things harder when it comes to qualifying this book. I read as an ethnographic register of the West, interwoven with a myriad of disciplines — literature, cinema, philosophy, physics, chemistry, climatology, geophysics. Nonetheless, this gigantic mass of knowledge presented to us is safe in the hands of both authors, who are familiarized with the several manners through which the diverse human cultures imagined the disarticulation of the space-time scales from and in History.

Philosophy has such familiarity, and anthropology, as well. As says Bruno Latour, it is necessary to read Is there a world to come? as if we were taking a freezing shower so that we could get used and get ready for the worst. I present the reader an image that might account for part of what I said above: many thinkers read the world from the beach, others read it from the seabed, and Viveiros de Castro and Danowski read the world from the standpoint of the breaking waves.

Moreover, let us bear in mind that some waves do not break: they recede and the undulation regain its calmness. The place where the waves break is an absolutely uncomfortable one, a nowhere, the end of a world and the bits of meaning of a new world. For these authors, however, this nowhere looks like a very comfortable standpoint.

It took me months to review that book, precisely because I could not fathom the subjective place the authors were talking about. Besides, when I managed to name it metaphorically, I had tremendous difficulties to calibrate myself to this impossible spot. The authors are visionaries and that is why, contrary to those who are on the beach, or in the seabed, both Viveiros de Castro and Danowski devise new possibilities to read, experience, and think of the world.

If we intend to think a new thinking, we have to learn with Viveiros de Castro and Danowski, not only about the contents — far from it! It is from this viewpoint that we let go all those disciplinary fields and we let ourselves be impregnated by multiple prospects. It is in this subjective standing that, maybe, a new perspective, still in incubation, inhabits.

This subjective place shall become our new standing! In , the American biologist Eugene Stoermer and the Dutch chemist Paul Crutzen, Nobel Prize winner in , proposed an alteration change in the timeline on which the scientists measure the aeons, eras, and geological periods, so that they would allow for the transformations the planet has undergone due to human activities. Stoermer and Crutzen called the period Anthropocene — this would take us from the Holocene, which started twelve thousand years ago, at time of the last glaciations.

to the status of a geological force whose actions will be visible for millennia: abrupt variations in the atmospheric composition, tons of plastic, radioactive waste, and other traces of our devastating passage over the Earth. Even though the Anthropocene had started with us, it is high probable that it will come to an end without our presence. One questions when the Anthropocene would have begun: in the Industrial Revolution? Has it been intensified after World War II?

There is no consensus. Danowski and Viveiros de Castro starts by the end: the catastrophe has already taken place, and with it, the suspension of all the ways as the time used to go by. There is no reason, scientifically speaking, to ask ourselves if the climate changes are real or not, if they are anthropogenic or not, nor if these consequences are disastrous or not.

All this is widely accepted by the scientific community, or else, at least by most of it. What is open to debate is the dimension of such phenomenon, the speed in the temperature increase, the melting glaciers speed, the rising of sea level, and what will be the effects on food production and its implications on social and political issues.

Nowadays, what really matters is to try, and figure out, if there are ways out of the catastrophe — and where we can find them. That is to say, if we understand to the end that the human species has become a geological force, our conceptual bases will crumble, and they are already crumbling down, among them, the fundamental distinction of the episteme, which has ever — at least since modernity! In the view of Bruno Latour, the System Earth, hereafter, threaten us as a historical subject, a political agent, a moral person.

they have — the authors tell us — got into a nefarious cosmological conjunction associated to the names of Anthropocene and Gaia. The first chapters in the book focus on the ongoing philosophical, literary, and cinematographic abnormalities — some we know, others we do not, but all of them are shocking and they are symptomatic of the present state of alarm and unrest. The empirical sciences — climatology, geophysics, oceanography, biochemistry, etc.

Part of the book is devoted to the Amerindian myth cosmologies, and with their multiple imaginaries of the end of the world. Everything was human at the beginning.

By a spontaneous manner, that original human race start to change into a becoming-other: into the geographical accidents landform , into the meteorological phenomena, into the heavenly bodies, into the biological and vegetal species.

By not dealing with such opposition nature x culture , we have a very much special access to the difference with which we equate the world, and to the reason why we destroy it. At the very core of this debate, we find an important philosophical distinction: the Amerindian anthropomorphic principle and the western anthropocentric principle. In the last part of this post, we will come back to this discussion.

The Amerindian cosmologies foresee the end of the world, too. Suddenly, we curiously find out that the disquietudes of the ancient cosmologies already do not appear to be so baseless!

To Danowski, the hyper-objects are the climate change, the global warming, the use and the effects of plutonium, the nuclear war. Another example given would be the radioactive materials, plutonium , whose average lifespan can reach The effects are slow, scattered, and disconnect among them.

Gunter Anders and Hans Jonas had already envisaged the radical disproportion between cause and consequence, made possible by the mightiness of modern technology. The hyper-objects take such disproportion to the last consequences — and, because of it, for sure, we are already not able to think them over, any longer. Add to that the so-called tipping points: points of no return, once certain alterations feedback others. That is precisely what Isabelle Stengers call, as we saw earlier, the intrusion of Gaia!

A hyper-object such is the case of the global warming, or of the climate changes, has slow effects. A hyper-object is better understood as something tangible long time after it is already placed.

Just the same, we are all in suspense: the scientists who know and foresee the catastrophe and the average Joe who even feeling the contemporary uneasiness — as defined by C. Dunker — only long after the happenings might figure, out and give a name to what is going on. It is a fact, notwithstanding, that before the hyper-objects we no longer can think in the same fashion as the western culture has thought during millennia, especially in the modernity!

By doing this, I not only introduce the difficulty to think over hyper-objects, but I also show the deconstruction of the western thought categories, particularly the modern thought category which is just a derivation, mainly if we keep in mind the second hyper-object.

Such exercise turns explicit the radical change we are going through. In , Russell, Einstein, and other, subscribed to a Manifest that contained a warn to the world on the dangers of a nuclear war, because, for the first time in history the human species had made available the technological means to destroy itself. Now, the warning was made public because a world war with the generalised use of nuclear bombs could only lead to an outcome: the end of human race.

The Manifest did not mention nature, nor any other forms of life beyond humankind — except the contamination of water and people after Hiroshima! Let us consider the fact that nowadays we inhabit another world, just seventy years after that! That is to say, in less than seventy years, with the emergence of the hyper-objects such as the climate changes, our utter abandonment is exposed! There was an unforeseen discovery, something hidden behind the anthropocentric idea guide: the man at the centre of the creation since the biblical Genesis, with the right to everything, to make use of nature as better pleases him.

During the nineteenth and twentieth centuries, multiple criticisms towards modernity were staged; nonetheless, anthropocentrism seemed to be an immovable stone of the modern philosophical apparatus. Zigmunt Bauman, in many of his books, insisted — in the end of the last century and beginning of this one — on the transformation of time and space. The experience we have been doing with time is one of uncontrolled acceleration.

One of the ways to say that our world is becoming less Kantian. The modern subject translated what he calls nature, society, culture, and psyche into law scientific and this order scientific mirrored him, silencing the world with the stamp of its authorship. Silently, the entire world responded to that imposition let itself be shaped, fabricated, produced. The anthropocentrism, whose apex was reached during modernity, is at stake. When the Anthropocene and Gaia come into play, it is needed a reconfiguration of the notion of humankind — whilst it is seen as a single and universal essence — and of world.

With the intrusion of Gaia without our planning, as well as the experience that the intrusion has imposed on us henceforth — an inexorable and mute experience — our modern thought references are rolling downstream. The intrusion of Gaia do not allow us to think in the same way as we have been thinking for, at least, the last two and a half millennia. Let me explain: we destroy the planet and the life on it just because our imaginary is guided by the science and the technique at disposal of a ravenous impulse: the economic growth and the productivity — in short, the progress.

The humanist optimism had promised us unlimited growth in the last four centuries. Even the entire human species — the very idea of human species is being touched by the crisis!

This wonderful book Is there a world to come? is the harbinger of a paradox: the techno-scientific imaginary read as potency has also become the lieu of denounce: it is the scientists, as we saw, who give us the base to the comprehension that the catastrophe has already happened.

However, the scientific consensus did not result in a consensus, or, at least, it has not brought forth an awareness of the actual gravity in the situation we are experiencing right now [7]. We do not stop believing in our civilizational potentiality. This is our crossroad: stuck to the imaginary we keep the faith that the poison is our cure and we do not wake up!

What about the Left? DANOWSKI; CASTRO, , p. On this account, we are living an inscrutable nightmare: we were invaded by ourselves — or by a part of us — we are the invaders and the colonizers who carry out the end of the world. If the very notion of anthropos, as a universal subject species, class, crowd is in check, it follows that the intensive and extensive multiplicity of people and its diversity of political alignments — of the peoples, of the world cultures, and of the nonhuman peoples — all and everything is implicated in the crisis of the Anthropocene.

All the criticism and the new perceptions are made possible because, as I said earlier, the authors put themselves, subjectively, where the waves break. If philosophy and anthropology have offered us, since modernity has come into play, a vast array of discourses against themselves, deconstructing ones to the extreme, not even so they managed to open a window which would definitely make possible a new landscape. To say that everything is human is to say that the human species is not a special one, an exceptional event that came up in order to interrupt magnificently or tragically the monotonous trajectory of the matter in the universe.