By Elena Pulcini
This publication proposes a philosophy of care in a world age. It discusses the distinguishing and opposing pathologies produced via globalization: limitless individualism or self-obsession, manifested as (Promethean) omnipotence and (narcissistic) indifference, and endogamous communitarianism or an ‘us’-obsession that leads to clash and violence. The polarization among an absence and an way over pathos is mirrored within the distorted varieties taken on by way of worry. The booklet advocates a change of worry, which could fix within the topic an know-how of vulnerability and develop into the precondition for ethical motion. Such knowledge and the popularity of the of infection because of the other’s unavoidable presence educate us to fear for instead of be afraid of. worry for the realm ability care of the area, and care, understood as challenge and solicitude, is a brand new inspiration of accountability, during which the strain is shifted to a relational topic in a position to responding to and taking good care of the opposite. From a world standpoint, the proposed imaginative and prescient of care additionally compels us to discover a brand new paradigm of justice.
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Additional info for Care of the World: Fear, Responsibility and Justice in the Global Age
On the new forms of insecurity see also Anthony Giddens, The Consequences of Modernity (Cambridge: Polity Press, 1990), chap. IV. 58 Bauman, In Search of Politics, 157ff. 59 On this aspect, which has already been recalled, see also Ulrich Beck, What Is Globalization? (Malden: Polity Press, 2000), 11, originally published as Was ist Globalisierung? ’ 60 See Part II. 61 See Beck, Risk Society; Beck, World Risk Society (Cambridge: Polity Press, 1998). 62 Beck, Risk Society, 19ff. 63 On the concept of ‘immunity’, to which I shall have to return, see Roberto Esposito, Communitas: The Origin and Destiny of Community (Stanford: Stanford University Press, 2010), originally published as Communitas.
Zur Praxis des Prinzips Verantwortung (Frankfurt am Main: Insel, 1985). 82 Anders, Die Antiquiertheit des Menschen, II, 21. 2 Between Unlimitedness and Insecurity 35 manipulations), profoundly altering the very laws of evolution and opening up totally unforeseeable horizons. It is this creative hubris that sets him apart from homo faber, the figure representing modernity, who is in some aspects coeval to the origin of man itself. The dominator and exploiter of nature, of course, as Arendt herself reminds us,83 homo faber is nevertheless still capable of respecting its laws and using technology as a ‘means’ to achieve particular ends.
The resulting decomposition of 76 See René Girard, Deceit, Desire, and the Novel: Self and Other in Literary Structure (Baltimore: Johns Hopkins University Press, 1965). Originally published as Mensonge romantique et vérité romanesque (Paris: Grasset, 1961). 77 Bauman, Globalization. 78 See Christoph Türcke, Erregte Gesellschaft. H. Beck, 2002). 79 See George Ritzer, The McDonaldization of Society (Thousand Oaks: Pine Forge Press, 1993). 34 2 Unlimited Individualism community finds its correlate in the fragmentation of life of each one of its constituting units.