Frases de Peter Sloterdijk (56 citas)

Peter Sloterdijk: 56 frases 2 Me gusta

Frases célebres de Peter Sloterdijk

“La cultura de masas presupone el fracaso de todo intento de hacer de uno alguien interesante, lo que significa hacerse mejor que los otros”

Peter Sloterdijk

El desprecio de las masas. Ensayo sobre las luchas culturales de la sociedad moderna

“[…] aquellos grandes cuerpos políticos que antes llamábamos pueblos y hoy, a razón de una dudosa convención semántica, denominamos "sociedades". Cuando decimos esta palabra solemos pensar en las poblaciones de los estados-nación modernos, por tanto en unidades políticas grandes y muy grandes con volúmenes demográficos de entre unos cuantos millones y mil millones de miembros. […] el animal fabuloso "sociedad", […] lo aceptamos como una cosa obvia.”

Peter Sloterdijk

Stress und Freiheit

“A mi entender, hay que concebir los macrocuerpos políticos que llamamos sociedades en primer lugar como campos de fuerzas integradas por el estrés, más precisamente como sistemas de preocupaciones que se autoestresan y que se precipitan siempre hacia adelante. Estos sistemas solo existen en la medida que consiguen mantener su 'tonus' específico de intranquilidad mientras los temas cambian diariamente y anualmente. Desde este punto de vista una nación es una colectividad que consigue conservar en común la ausencia de calma. Un flujo constante, más o menos intenso, de temas estresantes ha de encargarse de sincronizar las consciencias para integrar la población en una comunidad de preocupaciones y excitaciones que se regenera día tras día. Es por eso que los medios de información modernos son absolutamente imprescindibles […]”

Peter Sloterdijk

Stress und Freiheit

“La primera forma de falta de libertad la experimentamos como opresión política, la segunda como una opresión impuesta por aquella realidad que, con razón o sin, llamamos externa. […] un tercer frente de la falta de libertad […] resulta de la esclavización de los hombres por falsas imágenes de sí mismos. […] una revuelta antitiránica representa una "cooperación de estrés máximo" entre los dominados con la finalidad de eliminar una carga generada por el poder que se ha vuelto inaceptable. Las revoluciones estallan cuando las colectividades, en momentos críticos, calculan de nuevo su balance de estrés y llegan a la conclusión de que […] una existencia dedicada a evitar sumisamente el estrés sale más cara que el estrés de la revuelta. En el caso más extremo, el cálculo dice: mejor morir que continuar siendo esclavo. […] las dictaduras más suaves son las más duraderas. […] Es por eso que Kant podía decir que un gobierno paternalista es "el despotismo más grande que se puede imaginar".”

Peter Sloterdijk

Stress und Freiheit

“El secreto de la modernidad se esconde en su capacidad de reclutar personas de cualquier origen y cualquier confesión para que formen parte de la más grande de las campañas militares, la campaña por el alivio progresivo del estrés anónimo surgido de la opresión de lo real.”

Peter Sloterdijk

Stress und Freiheit

“Desde hace unas cuantas décadas es una moda intelectual llamar construcciones a todas las entidades posibles de este mundo en que vivimos para desproveérlos de la apariencia de entidades naturales y evidentes en sí mismas. Y siempre se presenta "la sociedad" como el constructor general. […] En la cultura moderna de la reflexión se quería ver el sujeto activo implicado de repente en todos los asuntos que antes se dejaban al buen criterio de la "naturaleza" o del "ser objetivo". […] las referencias a la construcción social de la realidad tienen un sentido bien diferente del que pretenden los que se sirven del argot constructivista. En la edad moderna, la realidad es efectivamente una construcción, pero no precisamente una construcción del sujeto, sino una construcción de los defensores de la objetividad que no sirve para otro fin que evitar que el sujeto se evada de la realidad estresante común.”

Peter Sloterdijk

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“La danza alrededor del becerro de oro de la identidad es la última y la mejor orgía del iluminismo. Identidad es la palabra mágica de un conservadurismo parcialmente oculto, parcialmente abierto, que tiene inscritas la identidad personal, la identidad profesional, la identidad nacional, la identidad política, la identidad femenina, la identidad masculina, la identidad de clase, la identidad del partido, etc., en su estandarte.”

Peter Sloterdijk

Peter Sloterdijk: Frases en inglés

“The dance around the golden calf of identity is the last and greatest orgy of counterenlightenment. Identity is the magic word of a partially hidden, partially open conservatism that has inscribed personal identity, occupational identity, national identity, political identity, female identity, male identity, class identity, party identity, etc., on its banner.”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), pp. 60-61

“In the twilight of late enlightenment, the insight gains shape that our "praxis," which we always held to be the most legitimate child of reason, in fact, represents the central myth of modernity.”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 539

“Since the eighteenth century, enlighteners have concerned themselves—as defenders of “true morality,” whatever that may be—with the morality of those who rule. … The moralism in the bourgeois sense of decency put aristocratically refined immoralism into the position of the politically accused. … But bourgeois thinking all too naively assumes it is possible to subordinate political power to moral concepts. It does not anticipate that one day, when it has itself come to power, it will end up in the same ambivalence. It has not yet realized that it is only a small step from taking moral offense to respectable hypocrisy.”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 46

“Psychology is familiar with the “eternal victim,” who exploits this position for disguised aggressions. Also belonging to this category, in a broader sense, are those permanent losers as well as medical and political hypochondriacs who lament that conditions are so terrible that it is a great sacrifice on their part not to kill themselves or emigrate. On the German Left, not least of all under the influence of the sociologized schema of the victim, a certain type of renegade has emerged who feels that it is a dirty trick to have to live in this land without summer and without oppositional forces. Nobody can say that such a viewpoint does not know what it is talking about. Its mistake is that it remains blind to itself. For the accusation becomes bound to misery and magnifies it under the subterfuge of unsuspecting critical observations. With the obstinacy of a Sophist, in aggressive self-reification, many a “critical” consciousness refuses to become healthier than the sick whole.”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 58

“To be “reasonable” means to put oneself into a special, rarely happy relation to the sensuous. “Be reasonable” means, practically speaking, do not trust your impulses, do not listen to your body, learn control, starting with your own sensuousness. But intellect and sensuousness are inseparable. Torless’s outbreak of sweating after two pages of the Critique of Pure Reason contains as much truth as the whole of Kantianism. The understood mutual interaction of physis and logos is philosophy, not what is spoken.”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. xxxi

“For as long as possible, the learned collegium has tried to defend its integrity against the close combat of ideologico-critical exposures. Do not unmask, lest you yourself be unmasked could be the unspoken rule. It is no accident that the great representatives of critique—the French moralists, the Encyclopedists, the socialists, and especially Heine, Marx, Nietzsche, and Freud—remain outsiders to the scholarly domain. In all of them there is a satirical, polemical component that can scarcely be hidden under the mask of scholarly respectability. These signals of a holy nonseriousness, which remains one of the sure indexes of truth, can be employed as signposts to the critique of cynical reason.”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 18

““Knowledge is power.” This is the sentence that dug the grave of philosophy in the nineteenth century. … This sentence brings to an end the tradition of a knowledge that, as its name indicates, was an erotic theory—the love of truth and the truth through love (Liebeswahrheit). … Those who utter the sentence reveal the truth. However, with the utterance they want to achieve more than truth: They want to intervene in the game of power.”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. xxvii

“Philosophy … lost its prestige to the extent that it lost its evident advantage in cleverness to "normal life." In the transition from archaic teachings of wisdom to philosophy based on argument, it itself was engulfed in the twilight of alienation from life. It had to accept that the independent cleverness theories of pragmatics, economics, strategy, and politics proved themselves to be its better, until, with its logical niceties, it became infantile and academic, and stood there as the Utopian idiot with its reminiscences about great ideals. Today philosophy is surrounded on all sides by maliciously clever empiricisms and realistic disciplines that "know better."”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 536

“In the kynicism of Diogenes of Sinope, the laughter about philosophy itself became philosophical. … In the pantomimes and wordplays of the philosopher from the tub, the Gay Science was born, which saw the earnestness of the false life recur in the false earnestness of philosophy.”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 535

“… undermined by the need for seriousness …”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 17

“Our lethargic modernity certainly knows how to “think historically,” but it has long doubted that it lives in a meaningful history.”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. xxviii

“Does not an ingenuous contact with Kantian thinking, with philosophical thinking in general, contain the risk of exposing a young consciousness to a violent and sudden aging? What of a youthful will to know is preserved in a philosophy that makes one dizzy with its bony spiraling turns of the screw?”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. xxxi

“The establishment of inwardness and the creation of the illusion of privacy are the most subversive themes of enlightenment. It is still not really clear today who the social conveyor of this impulse of enlightenment may be. One of the ambivalences of enlightenment is that although intelligence can be explained sociologically, educationally, and politically, “wisdom,” self-reflection cannot. The subject of a radical ego enlightenment cannot be socially identified with certainty—even though the procedures of this enlightenment are anchored in reality.
In this point, the majority of societies seem to strive for a conscious nonenlightenment.”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 60

“Philosophical thinking peddles its wares today at a fair of self-sublations and falls head over heels in its eagerness to find favor with ironic, pragmatic, and strategic realisms. The risk of such realistic metamorphoses is obvious: It can easily end up by substituting the bad with something worse. It is a short step from the kynical "sublation" of philosophy to the cynical self-denial of what great philosophy had embodied in its best aspects.”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 536

“There probably has to be a worldview for practical men who must be strong enough to get their hands dirty in political practice without getting dirty themselves, and even if they do, who cares? And a second worldview for youths, simpletons, women, and sensitive souls, for whom “purity” is just the right thing. One could call it a division of labor among temperaments.”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 44

“From the start, the bourgeois-positivistic fraction of enlightenment was uncomfortable about the unpredictable, subversive dimensions of the new category, the unconscious. With it, the motif of critical self-reflection was introduced into civilization in a way that could not please those who held themselves to be the representatives of civilization. If every ego is underlaid by an unconscious, then that is the end of the self-satisfaction of a consciousness that thinks it knows itself, and thus knows how to value itself. The “unconscious” touched on the cultural narcissism of all social classes.”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 50

“Diogenes of Sinope … was also the first to recognize the danger embodied in Plato, that the school will subjugate life, that the artificial psychosis of "absolute knowledge" wants to destroy the vital connection between perception, movement, and understanding.”

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Peter Sloterdijk

Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), p. 535

“Cynicism is enlightened false consciousness. It is that modernized, unhappy consciousness, on which enlightenment has labored both successfully and in vain. It has learned its lessons in enlightenment, but it has not, and probably was not able to, put them into practice. Well-off and miserable at the same time, this consciousness no longer feels affected by any critique of ideology; its falseness is already reflexively buffered.”

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Peter Sloterdijk

Zynismus ist das aufgeklärte falsche Bewußtsein, an dem Aufklärung zugleich erfolgreich und vergeblich gearbeitet hat. Es hat seine Aufklärungselektion gelernt, aber nicht vollzogen und wohl nicht vollziehen können. Gutsituiert und miserabel zugleich fühlt sich dieses Bewußtsein von keiner Ideologiekritik mehr betroffen; seine Falschheit ist bereits reflexiv gefedert.
Fuente: Kritik der zynischen Vernunft [Critique of Cynical Reason] (1983), pp. 5-6