Kōjin Karatani

The following study will explore a hermeneutic reading of nature that expands the Kantian theory of aesthetics beyond the need for beauty to support reason's subjective interest. As in Kant’s third Critique, reason’s subjective interest, which refers to how the manifold can be held together by the unity of transcendental apperception, necessarily grounds nature's purposiveness in moral intelligence. By improvising on Kant’s aesthetic theory, as Schelling did in the history of German Idealism, we can alternatively imagine the subject of critical reason embracing a modal possibility of existence that deals with nature's part-whole essence, nature’s original duplicity, creating a subject capable of choosing and justifying a world of its own, but not without the destructive condition that precedes this act, the world's collapse. Given contemporary engagements with Kant’s aesthetics, from Simondon, Badiou, Stiegler, Hui, Karatani, and other important academic commentators of Kant, we will illustrate how this modal possibility of existence connects aesthetics to the ethical task of destroying the known world. This task, however, culminates in re-realizing a new autochthonous one.

O escopo do presente projeto de pesquisa é definido pelo o que poderíamos chamar de categorias do genérico, categorias que nos permitem discernir, de maneira concreta, histórica e situada, impasses ligados a superação da finitude humana por uma coleção finita de seres humanos. No cerne de conceitos como o de 'gênero', 'geração' ou 'gênio' podemos reconhecer sempre uma mesma questão, ligada à experiência do infinito dentro do finito: o ser humano torna-se outro de si mesmo através do sexo, através da morte e através do pensamento.

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Çalışma, bugüne kadar yapıldığı üzere Yunus Emre’yi dinî, tasavvufî, felsefî, edebî ve tarihî açıdan değil; ekonomi politik bir bakış açısıyla birikim veya sermaye dağıtımını ele alıyor. Genel olarak İslam toplumunda, özel olarak da Türkiye’de tasavvuf, tarih boyunca toplumu etkilemede ve dönüştürmede medreseden her zaman daha etkili bir olgu olmuştur. Kimi coğrafyalarda ve tarihlerde farklı görünümlere bürünerek ‘öteki’ne en tahammüllü kurum veya hareket olabilmeyi başarmıştır. Selçuklu ve Osmanlı döneminde Anadolu’yu etkilemede en etkin tasavvuf hareketleri sûfîlik, gezgin dervişlik (kalenderîlik vs.) ve melâmetîlik - melâmîlik olmuştur. Bu tasavvuf hareketleri bazı yönlerden ilkçağ felsefesindeki epikürist, kinik ve stoacılar gibi akımlara benzetilebilir. Bir Melâmî olarak Yunus Emre, sûfîlerden ve gezgin dervişlerden pek çok yönlerden ayrılarak Türklerin toplumsal kültürünün en çok anılan birleştirici karakteri olarak belirginlik kazanır. Ekonomi politik açıdan belirginliğin en temel unsuru çalışma, meslek ve emeğe önem vermesine rağmen birikimi her alanda tesviye etmeye ya da dağıtmaya çalışmasıdır. Bu anlamda Yunus’un girişimi, Kojin Karatani’nin antik dönem İyonya’sında var olduğunu iddia ettiği gibi yöneten ve yönetilenin olmayışı, özgürlük ve eşitliğin aynı anda mümkün oluşu demek olan izonomik ilkeye benzetilmiştir. Söz konusu izonomik dağıtım; benlik, mülk, anlam - mantık, statü - itibar ve dilsel mesafe çerçevesinde olmak üzere beş yönden gerçekleştirilmiştir. Yunus’ta merkezi kavramlardan olan miskinlik de yaygın algının dışında yeni bir okumaya tabi tutulmuştur.

The study reconsiders the distribution of capital or accumulation by Yunus Emre, not from the religious, mystical, philosophical, literary and historical point of view as it has been done so far, but from the perspective of political economy. Islamic sufism has always been more influential than the madrasa in transforming and affecting the society throughout history generally in muslim societies, particularly in Turkey. In some geographies and times, it has succeeded to be the most tolerant institution or movement having varied appearances against the other. The most prominent movements of mysticism in influencing Anatolia during the Seljuk and Ottoman periods were sufism, traveling dervishness like qalanderiyya and the melami mystics. These Sufi movements can be compared in some ways to schools such as Epicurism, Cynicism, and Stoicism in ancient philosophy. Yunus Emre as a Melami is distinguished from sufis and traveling dervishes in many ways and marked as most known unifying character of social culture of Turks. The most fundamental element of his distinction in terms of political economy is trying to level or distribute accumulation in every field although he gives importance to work, profession and labor. In this sense, Yunus's attempt is compared to the isonomic principle, which Kojin Karatani claims existing in Ionia of ancient times, which means that the absence of a ruler and ruled and the possibility of freedom and equality at the same time. The isonomic distribution is carried out in five ways within the framework of self, property, meaning or logics, prestige or reputation and linguistic distance. Moreover, Miskinlik that is one of the basic concepts of Yunus is subjected to a new reading outside of common perception. Structured Abstract: This study, which aims to analyze Yunus Emre in terms of political economy while other studies related to the topic have done from the point of view of Sufism, literature and history, is opened within the framework of the isonomic principle that Kojin Karatani believes to exist in Ionia. Isonomia means that freedom and equality exist simultaneously. The simultaneous existence of freedom and equality also means to eliminate the distinction between the ruler and the ruled. In this respect, the article is not a study of sufism, history, literature, history of economics or history of philosophy, but it aims to address Yunus' political economy, which has never been addressed.

Immanuel Kant (1724-1804) was one of the most influential philosophers in the history of Philosophy. His contributions to metaphysics, epistemology, ethics, and aesthetics had a profound impact on almost every philosophical movement that followed him.

These paper shows the relevance of an important part of Mar- xism, who have begun to think in the crucial role of the circulation and distribution of commodities against the privileged understanding of capitalism through modes of production. In this context, I work on the ideas of value, surplus value and mercantile form. I hold that circulation of capital and capitalism can show, so much better, the actual configu- ration of a particular social spatiality. At the end of the paper, I think in two aspects of the capitalized and commodified life in the capitalism: the permanent essays of violence and its fictional way as a second-degree reality.

Paulo Arantes é um pesquisador da "sintaxe" histórica-da estrutura mesma das relações entre capitalismo, sociedade, ideologia, crise. Nos conduzindo pela complexa obra do intelectual paulista-de sua tese Hegel: a ordem do tempo ao mais recente O novo tempo do mundo-Gabriel Tupinambá esmiuça a obra de Arantes focado em uma questão: a da experiência da transformação histórica 

This paper is a review of the book: Kōjin Karatani, Isonomia and the Origins of Philosophy, trans. Joseph A. Murphy (Durham, N.C., and London: Duke University Press, 2017). According to the author, Karatani’s book is an attempt to refound the West in a Marxist version of ancient Greek history and philosophy.

● Peter A. Redpath, Marvin B. D. Peláez, Jason Morgan: A Return to Pre-Modern Principles of Economic Science: Editors’ Introduction ● Patrick S. J. Carmack: Reforming the Primary Instrumental Cause of Increasing Income Inequality ● Ricardo F. Crespo: Aristotle’s Principles for Modern Economic Science ● Thomas A. Michaud: Blasts from the Preclassical Past: Why Contemporary Economics Education Should Listen to Preclassical Thought ● Jason Morgan: Is the ‘Human Action’ in Human Action Human Action? Mises, Hayek, and Aristotle on ‘Capitalism’ and Human Flourishing ● Peter A. Redpath: Aristotle and Aquinas on the Virtue of Money as a Preservative of Justice in Business Affairs and States ● Jude P. Dougherty: The Great Delusion: Liberal Dreams and International Realities by John J. Mearsheimer ● Jason Morgan: Isonomia and the Origins of Philosophy by Kōjin Karatani

In this paper Kobayashi Toshiaki discusses the importance in all periods of Karatani’s ouevre of the notion of an “exterior” that necessarily falls beyond the bounds of a system, together with notion of “singularity” as that which cannot be contained with a “universal.”  The existential dread vis-à-vis the uncanny other that Karatani in his early works of literary criticism had initially found to be the underlying tone in Sōseki’s works remained with Karatani himself throughout his career and is what had drawn him closer to philosophy.  This sense of the “exterior” to—or other than—the normality of consciousness and the meaningfulness of the world is then extended and applied as the “exterior to systems” in his analyses of logical, mathematical, and linguistic systems, in his reading of Marx’s discussion of capitalist economics, and most recently in his analysis of commodity exchange between communities.

[*Note: One of the main classes I enjoy teaching on every semester, this seminar constitutes arguably the backbone of my critical and scholarly formation as an art critic and a scholar. While updated virtually every semester, and traversing various yet a peculiar group of thinkers such as Simmel, Uexküll, Heidegger, Karatani, Dufrenne, Merleau-Ponty, Simondon, Kittler, and Agamben, this seminar nonetheless remains fixated on the central question: what is it that which makes artworks and our experiences of them possible? What is that which mediates us (as artists, spectators and audiences) and artworks? Or, put differently, what are the conditions of (im)possibilities of these entities and their relationships, which often vanish upon completing their roles? These are the questions that will lead us somewhere, if not everywhere.] "This seminar seeks to think through and reflect on 'media' less as a material or a set of means than as fundamental 'conditions of possibility' of art/aesthetics. Put differently, this class does not try to 'recall' familiar 'pedigrees' and 'idées fixes' the idea of 'media art' is bound to suggest via, say, a conditioned reflex.

If art(ist)s willing to characterize themselves in terms of a 'specific medium' are becoming harder to find, it is strictly due to the situations where the relationship between 'art in general' and 'media' itself has become an object of inquiry. Hence the idea of the 'post-medium.' When the status of media as a medium, i.e., what mediates (aesthetic) entities in the middle (cf. 'in media res'), is displaced/disjointed (again), and extant material coordinates are in ruins, 'media art' must be redefined anew.

With these in mind, this seminar concerns concerted efforts and works to render figural- if not ‘figurative’- something, which is- despite its essential contribution to mediating certain things to function as aesthetic objects- now somehow made virtually invisible. In this sense, we will pay attention to scattered genealogies of divisions or separations dividing 'background and foreground', 'objects and circumstances', 'subjects and environments/Umwelt', and, further, 'the visible and the invisible.'"