[...]se? why do we not make him a common center?”)
•(18th and 19th century) offering a hierarchy and linking the human to a privileged one among them--to reason, understanding, sensation, the passions, consciousness, the intellect

he can no longer claim to be capable of scientifically understanding the entire world

(Kant in Logic, @apass, three core questions guiding his critical project:)
•what do i know?
•what may i hope for?
•what ought i do?
•what is man?

}--> [*]humanism: mobilization of a foundationalist concept of man

=/= tradition of identifying man with a certain feature, aspect, or property that embodies or expresses his nature
=/= the Platonic-christian idea that man possesses an eternal soul
=/= Feuerbachian-Marxist approach that sees Man as his own goal
=/= the idea of a human nature that is given, foundational, single, or readily available

“death of man”
Heidegger's Letter on Humanism
Kojeve's second note on “the end of history”
Althusser
Foucault's concluding chapter to The Order of Things
Derrida's The Ends of Man

(existentialist entrapment of man in his world, #alienation)

(in Being and Time) Heidegger's Dasein ==>
•stripping man's shared element down to its being-there
•subsumes and displaces the humanity of man
•rejection of the I as an absolute, independent subject that approaches a world largely separate from it
--> from ontic determination --to--> ontico-ontological determination [of human]
*the humanity of Dasein remains and must be understood as derivative of both its ontic and ontological status

metaphysical presupposition (that he cannot claim to be capable of fully describing or understanding natur) -->
(human approached and understood only in terms of) *results* or *side-effects* (of language, existence, history, phenomena):
•in phenomena: man finds himself thrown in the world of phenomena and life; he is not grounded in some transcendental fashion (Heidegger, Kojeve, Malraux, Sartre, Beaufret)
•in language: he is an interpreter of signs and symbols that form part of greater systems independent of his individual will
•in history: he is constructed and operates within cultural, religious, and philosophical limits imposed on him
•
[and] these systems are not consequences of man's creative activity, desire, or will
they are domains in which he finds himself
}--> *the human in man comes to mean less and less* ==> *we can only know what his approach to others (and other things) can reveal*



emergence of the new nonhumanist atheism + the negative philosophical anthropology --> French antihumanism's assault on:
•contemporary humanisms
•the legacies and utopian hopes of the Enlightenment
•liberal-bourgeois thinking grounded in human rights and individual autonomy
•Marxist humanism with its critique of liberalism and its expectations of a superior
humanity
•(human perfection & social harmony)


(Geroulanos's account of primary constellations of) humanism:
•christian humanism
•Renaissance educational humanism (founded on a return to ancient Greek models)
•Humboldt's reconceptualization of Renaissance humanism (in 19th century Germany)
•Enlightenment humanism (from Montesquieu through Rousseau and Condorcet)
•19th century liberal humanism (frequently based on natural law, autonomy over one's own body and mind, and human rights)
•socialist humanisms (with its commitment to contractarian social theory)

Encyclopedie's attack on theological knowledge

19th century construction of modern humanism (sociopolitical goals of a “human nature”) --> left-leaning, often democratic, (but certainly) utopian sociopolitical mentality

[*]ideology: a thinking that does not critique, nor even think its provenance from and proper relation to reality --Nancy--> humanism = the machine par excellence through which a community produces meaning for itself, “the system that produces meaning” ==> “we” (community's raison d'etre)
--> [humanism is] arbitrary, auto-productive, and all but tautological


{every political/philosophical movement:
1. rejected bourgeois humanism as insufficient, egotistical, and corrupt
2. claimed for itself a privileged access to the dignity of man
}--Geroulanos--> structure of a *rejection of mainstream thought and policy* for not taking into account (and hence devaluing) the goals of one's anthropo-theologico-political commitment

wreckage of WWII ==> man could not find meaning either in faith or in his own knowledge and construction of the world

_...dive into the depths of human solitude and suffering


(like existentialism and the Western Marxist tradition,) human rights came to operate as a “humanism from below” =/= generic and top-down humanisms (~ monopoly of violence that states held over their individual subjects)

(Geroulanos not arguing that antihumanism was the driving force or the secret heart of intellectual movements and philosophies, nor claiming that it was a single movement, concept, idea, or trend; rather) antihumanism is what emerged from, shaped, and configured a major matrix of concerns


problem with secular humanist utopias --> forging of a ‘new man’ through the mobilization of a specific a priori definition of man required (both):
•man's divinization خداسازى
•man's purge پاکسازى

essentialist definitions of man ==> biologistic, scientistic, political, religious, moralist projects ==>
•lay claim on universality
•prioritize themselves over any such universality

ideologies continue to disguise a *politics of the will* as a universalism

antihumanism = antiredemptive, antimoralist, antimessianist worldview

+ proliferation of tropes --> dooming contemporary man to an existence without meaning or future:
•last man (Nietzsche, Camus, Blanchot)
•death of Man (Malraux, Kojeve, Blanchot, Foucault)
•devirilization of man (Kojeve, Bataille, Queneau)
•terror (Marlaux, Bataille, Kojeve, Merleau-Ponty)
•

Kojeve and Jean Wahl --> antifoundational realism --> new anthropology

antihumanism
a precondition of thought
a fluid matrix of ideas
a philosophical attitude

...................................

Malraux's (literary-metaphysical pursuits [echoes Nietzsche + intellectual Left]) heritage to us (to artists): the alternative to bourgeois individualism [can be achieved] through commitment to a justice based on a quasi-Marxist notion of human dignity --> the *uprooted, cultured, and powerless individual* who struggled against the nation-driven, science-executed destruction wrought by (arid and morally bankrupt) modern warfare [---> go to forensic architecture, apass] --> (the idea that death of man can be averted through) ***a recognition of the heroism of the resistance*** + turn to human creativity

how i have used a non-western voice (“i am from outside the west”) to provide for myself an escape from political categorization + claiming the knowledge of an insider and enjoying the analytical clarity of distance --> i make claims both *expertise in* and cool-headed *distance from* the essence of europe

(technique of) epistolary exchange


(to think of Kantian cosmopolitanism a) a genuine model for commitment =/= outdated illusion

...................................

research method (a heritage of surrealism:) exquisite corpse technique --> (unpredictable and) innocent inventiveness

...................................

for Sohrevardi and Avicenna: nature = chah چاه shahr gheyravan (material of nature/world: ghir قیر) --> zolmatkade ظلمت کده 

#comparative reading of stranded
ghorbat gharbia --> Crusoe

•daryaye sabz دریای سبز  (green sea) = donyaye mahsusat دنیای محسوسات (phenomenological world)
•دایه daye = nafse nabati (vegetal self)- khahar sister = alame made عالم ماده (hayula هیولا) --> (you should) wrap it in azab عذاب
•woman = shahvani شهوانی carnal, pas-mandani پسماندنی (the one who stays, Lot's wife leaving the catastrophic city ~= mashmul-e azab مشمول عذاب) =/= salek سالک wonderer==> ba shahvat nemitavan soluk kard =/= queer mysticism
[...]