[...]apult, optical ="trms">systems, laser, array of transparencies and opacities, etc.)
performer='lgc'>: ="frds">Sina
director='lgc'>: ="frds scrmbld">Foad

="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

(pre="trms">historic)
your mother='lgc'>: violence
your father='lgc'>: tool
='lgc'>==> human

="large lg2" stl="font-size:112%"> ="display:block;white-space:nowrap;margin-bottom:-1em;overflow:hidden;">...................................

="ppl">Geroulanos on emergence of an atheism disengaged from humanism during the second quarter of the 20th century

1925 to 1950

...in nonsecular horizon of existence and thought
conceptual reorganization of human in atheism

(19th century was marked by) “death of god” = man after the era of catastrophe ='lgc'>: the age of ="trms">World War I, the rise of Nazism, Stalinism, ="trms">World War II, and the immediate postwar period

(philosophical and political) centrality of man='lgc'> = a conception dating to ="ppl">Descartes and proceeding through the tradition of ="trms">natural law, the Enlightenment, the French Revolution, and nineteenth-century liberalism and ="ppl">Marxism

rejection of central premises of post-Enlightenment, liberal, and ="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list European thought

(how='qstn'>?) approach anew the ="trms">codes addressing human life and significance

new nonhumanist atheism came to be expressed at ="trms">different times in existentia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, hyper-ethical, or cynical terms, in nondoctrinaire ="trms">socia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list, reactionary, ultra="trms">modernist, or even down="trms"nttrm="righ,rigo,riga,rigi,trig,rign">right antipolitical principles

(shift away from classical atheism and humanism ='lgc'><==) three movements='lgc'>:
="lstsrd">1. an ='strcls'>*atheism that would not be humanist='strcls'>* ='lgc'>: an atheism mistrustful of secular دنيوى, egalitarian تساوى, and transformative commitments
="lstsrd">2. a ='strcls'>*negative philosophical ="trms">anthropology='strcls'>*
="lstsrd">3. ='strcls'>*critiques of humanism='strcls'>*


(1)
(traditionally) atheism='lgc'> = secularism ='lgc'>+ humanism
absence of god in 19th century thinkers ="ppl">Feuerbach, Comte, ="ppl">Marx, Proudhon='lgc'>:
='lgc'>='lgc'>--> possibility of a good life and proper ="trms">society
="lsts lst1">•="ppl">Feuerbach's ="trms">anthropotheism='lgc'>: “god='lgc'> = projection of human ="trms">nature ="trms">onto the heavens,” nothing more than man's re="trms">presentation of his own essence ='lgc'>='lgc'>--> the task of the ="trms">modern era was the realization and humanization of god ='lgc'>: (transformation and dissolution of) theology ='lgc'>--into='lgc'>='lgc'>--> ="trms">anthropology
="lsts lst1">•Comte='lgc'>: ="trms">positivist project for ="trms">science and knowl="trms"nttrm="knowledge,Knowledge">edge ='lgc'>='lgc'>--> ="trms">religion of humanity, explicitly ="trms">religious atheism
="lsts lst1">•Proudhon='lgc'>: humanisme

='lgc'>{liberalism='lgc'>: humanism, and idealism had become moral and political expectations of the secular education projects='lgc'>}='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]humanism='lgc'>: what could reach, reveal, and cultivate the ='strcls'>*proper and ethical='strcls'>* humanum of man ='lgc'>==> ='lgc'>[='strcls'>*='lgc'>]man='lgc'>: irreducible, perfectible bearer and guarantor of dignity, equality, and freedom

="ppl">Levinas's ‘an atheism that is not humanist’='lgc'>: the exaltation of an obedience and a faithfulness that are not obedience or faithfulness to anyone

opening up an apocalyptic ="trms">imagination
destroying the cultural optimism that had marked the turn of the twentieth century

="large lg1" stl="font-size:144%"> ground for ethics, knowl="trms"nttrm="knowledge,Knowledge">edge, and hope

(Kojeve, ="ppl">Bataille, reconceiving) atheism='lgc'>: a way out of any and all ideological ="trms">systems
theological ="trms">questions ='lgc'>+ mistrust of political hopes
to replace god with a political messianism, nation or state,
“disenchantment of the ="trms">world='lgc'> = death knell for man” (='qstn'>?)

nonhumanist atheism='lgc'>: determined op="trms">position to foundational concepts of man, knowl="trms"nttrm="knowledge,Knowledge">edge, and truth (='lgc'>=/= critically rethinking problems of ="trms">anthropotheism, of transcendence, of ="trms">finitude)

critique of idealism='lgc'> = critique of transcendence
1920s='lgc'>: atheist humanism='lgc'> = idea="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list arguments about the capacity of the human mind (to transcend and objectively pattern the things that ="trms">compose the ="trms">world around it)

might and violence of ideologies relied on de="trms">finitions of humanity (that made this violence not only plausible and rational, but almost necessary ='lgc'>='lgc'>--> ="trms">communism and colonialism)

="ppl">Sartre's postwar minimal humanist commitment ='lgc'>='lgc'>--> “existentialism='lgc'> = humanism”
="prgrph">-call or claim to fai="trms"nttrm="failure,blur,plur,lurk,tallur,slur">lure of foundations and of man's status in the universe ultimately called up a new ethical command ='lgc'>='lgc'>--> call for man to decide and to commit politically (='lgc'>='lgc'>--> atheism ='lgc'>+ political humanisms ='lgc'>+ old ="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical commitment)

atheist political theology
Kojeve, ="ppl">Bataille, ="ppl">Sartre, Koyre, ="ppl">Heidegger, ="ppl">Adorno
mysticism of progress, self-perfection, and ="trms">history
their anti-utopian and antiprogressivist claims and that found expression in='lgc'>: ="ppl">Blanchot (The Most High), ="ppl">Bataille (Summa Atheologica), Camus (The Myth of Sisyphus), Beckett (Endgame)
="trms">figuration of ="trms">finitude
critique of dreams of transparency
replace transcendence with ="trms">excess or escape (='lgc'><='lgc'>-- mystical background...)
='lgc'>=/= un-self-conscious humanist mysticism

="large lg3" stl="font-size:112%"> secular ="trms">interwar Europe's raising the human subject to all-powerful status ='lgc'>==> ="trms">techno-="trms">scientific apocalypse ='lgc'>='lgc'>--> waste of hope in the self and in the ="trms">rhetoric of equality and humanism


(2)
philosophical antihumanism
human in suspension and deny that it owns or controls his own ="trms">specificity and particularity

='lgc'>='lgc'>--> negative theology
denial to man of ="trms">positive knowl="trms"nttrm="knowledge,Knowledge">edge of divine ="trms">nature
withdrawal from the possibility of first defining what is ="trms">specifically human
='lgc'>=/= ="trms">world deemed ="trms">anthropocentric and subjectivist
="lsts lst1">•='strcls'>*re="trms">formulates the ="trms">question of man, locating him in conceptual ="trms">systems led by notions, such as Being, reality, ="trms">society, or ="trms">language='strcls'>* (='lgc'>='lgc'>--> to define him “negatively”)
="lsts lst1">•problematization of human subjectivity

="large lg4" stl="font-size:110%"> ='lgc'>='lgc'>--> ="trms">modern determinations of “the human”
(Did="trms">erot in Encyclopedie='lgc'>:) “man='lgc'>: a sensing, reflecting, thinking being, which freely ="trms">traverses the surface of the earth, which appears at the head of all other ="trms">animals over which it reigns, which lives in ="trms">society, which has invented the ="trms">sciences and the arts, which has its own notions of good and evil, which gives itself masters, which makes its own laws, etc.”
="lsts lst1">•="trms">anthropocentrism of ="trms">modern thought (Did="trms">erot ='lgc'>='lgc'>--> “why do we not introduce man into our work the way he is placed in the universe='qstn'>? why do we not make him a common center='qstn'>?”)
="lsts lst1">•(18th and 19th century) offering a hierarchy and linking the human to a privileged one among them='lgc'>--to reason, understanding, sensation, the passions, consciousness, the intellect

he can no longer claim to be capable of ="trms">scientifically understanding the entire ="trms">world

(="ppl">Kant in Logic, ='at'>@="nms">apass, three core ="trms">questions guiding his critical project='lgc'>:)
="lsts lst1">•what do i know='qstn'>?
="lsts lst1">•what may i hope for='qstn'>?
="lsts lst1">•what ought i do='qstn'>?
="lsts lst1">•what is man='qstn'>?

='lgc'>}='lgc'>='lgc'>--> ='lgc'>[='strcls'>*='lgc'>]humanism='lgc'>: mobilization of a foundationa="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list concept of man

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

="large lg5" stl="font-size:119%"> “death of man”
="ppl">Heidegger's Letter on Humanism
Kojeve's second note on “the end of ="trms">history”
="ppl">Althusser
="ppl">="ppl">Foucault's con="trms"nttrm="cluster,club">cluding chapter to The Order of Things
="ppl">Derrida's The Ends of Man

(existentia="trms"nttrm="listen,alist,ilist,llist,olist,ylist,ulist">list en="trms">trapment of man in his ="trms">world, ='at'>#alienation)

(in Being and Time) ="ppl">Heidegger's Dasein ='lgc'>==>
="lsts lst1">•stripping man's shared element down to its being-there
="lsts lst1">•subsumes and displaces the humanity of man
="lsts lst1">•rejection of the I as an absolute, independent subject that approaches a ="trms">world largely separate from it
='lgc'>='lgc'>--> from ontic determination ='lgc'>--to='lgc'>='lgc'>--> ontico-="trms">ontological determination ='lgc'>[of human='lgc'>]
='strcls'>*the humanity of Dasein remains and must be understood as derivative of both its ontic and ="trms">ontological status

="trms">="trms"nttrm="metaph,metamorph,metabol,metal">metaphysical pre="trms">supposition (that he cannot claim to be capable of fully describing or understanding ="trms">natur) ='lgc'>='lgc'>-->
(human approached and understood only in terms of) ='strcls'>*results='strcls'>* or ='strcls'>*side-effects='strcls'>* (of ="trms">language, existence, ="trms">history, ="trms">phenomena)='lgc'>:
="lsts lst1">•in ="trms">phenomena='lgc'>: man finds himself thrown in the ="trms">world of ="trms">phenomena and life; he is not grounded in some transcendental ="trms">fashion (="ppl">Heidegger, Kojeve, Malraux, ="ppl">Sartre, Beaufret)
="lsts lst1">•in ="trms">language='lgc'>: he is an ="trms">interpreter of signs and ="trms">symbols that form part of greater ="trms">systems independent of his individual will
="lsts lst1">•in ="trms">history='lgc'>: he is constructed and operates within cultural, ="trms">religious, and philosophical limits imposed on him
="lsts lst1">•
='lgc'>[and='lgc'>] these ="trms">systems are not consequences of man's creative activity, desire, or will
they are domains in which he finds himself
='lgc'>}='lgc'>='lgc'>--> ='strcls'>*the human in man comes to mean less and less='strcls'>* ='lgc'>==> ='strcls'>*we can only know what his approach to[...]