By Bruno Gulli
A fierce critique of productiveness and sovereignty on the planet of work and daily life, Bruno Gulli's "Earthly Plenitudes" asks, Can hard work exist with out sovereignty and with out capitalism? He introduces the concept that of dignity of individuation to suggested a rethinking of different types of political ontology. Dignity of individuation stresses the proposal that the distinction of every and any one being lies in its being individuated as such; dignity is the irreducible and such a lot crucial personality of any being. Singularity is a extra common caliber. Gulli first stories ways to sovereignty via philosophers as assorted as Gottfried Leibniz and Georges Bataille, after which appears to be like at concrete examples the place the alliance of sovereignty and capital cracks lower than the efficiency of residing hard work. He examines contingent educational hard work for instance of the super-exploitation of work, which has turn into a world phenomenon, and as such, a transparent danger to the sovereign good judgment of capital. Gulli additionally seems to be at incapacity to say new degree of humanity can basically be came across outdoors the schemes of sovereignty, productiveness, potency, and independence, via care and taking good care of others, in harmony and interdependence.
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Additional info for Earthly Plenitudes: A Study on Sovereignty and Labor
One could at ﬁrst sight be tempted to draw a parallel between price and dignity in Kant and the Marxian categories of exchange value and use value, productive labor and living labor. Price in fact also characterizes “[s]kills and diligence in work” (p. 41). However, why have price (and the type of skills and diligence in work that goes with price) in the kingdom of ends? Answering that this is so because Kant belongs in the bourgeois phase of Western thought cannot be fully acceptable. Karatani, for instance, unequivocally denies that.
But necessary truths depend solely on his understanding . (Leibniz 1989b: 218–219) 26 CHAPTER 1 In Discourse on Metaphysics, we read: Thus, in saying that things are not good by virtue of any rule of goodness but solely by virtue of the will of God, it seems to me that we unknowingly destroy all of God’s love and all of his glory. For why praise him for what he has done if he would be equally praiseworthy in doing the exact contrary? Where will his justice and wisdom reside if there remains only a certain despotic power, if will holds the place of reason, and if, according to the deﬁnition of tyrants, justice consists in whatever pleases the most powerful?
I never heard it was Zeus Who made the announcement. And it wasn‘t justice, either. The gods below SINGUL ARIT Y OR THE DIGNIT Y OF INDIVIDUATION 19 Didn‘t lay down this law for human use. And I never thought your announcements Could give you— a mere human being— Power to trample the gods’ unfailing, Unwritten laws. (Sophocles 2001: lines 450– 457) These “unwritten laws” are established by the doing of labor, by praxis, notwithstanding here again the religious language. To her sister Ismene, who ﬁrst deserted her but later wants to share responsibility for her action, Antigone says: “I have witnesses: the gods below saw who did the work” (line 542).