From Apocalyptic to Messianic: Philosophia Universalis :: Philosophy Philosophic Essays

From Apocalyptic to Messianic Philosophia UniversalisABSTRACT Perhaps for the first snip in history, the turn of a millennium is directly reflected in philosophy-as an prophetical end up of philosophy. Recently, an attempt to channel apocalyptic into messianic has been undertaken by Derrida in his Spectres of Marx. However, Derridas endeavor does not relate directly to philosophy and thus does not alter its apocalyptic landscape. Considering the critical state of contemporary philosophy, it is unclear whether much(prenominal) an alteration can be performed in the West. A radical reinterpretation appears to be much more probable when undertaken from an outside position. It may be that this is the compositors case with the Philosophia Universalis developed by the Russian-American David Zilberman (1938-1977) from classical Hindu philosophies and applied, as a current synthesis, to Western philosophy. Major fancys of the Philosophia Universalis as well as its principal results and achievements counterbalance the content of this presentation. It is a miraculous feelingYou argon touching cinders, only if because of your touchzThey blush they turn into diamonds.David ZilbermanContemporary Western philosophy is eschatological by pith of and through bread of apocalypsis is philosophical daily bread there for quite a a long time already. (1) One may argue who introduced what Derrida calls an apocalyptic tone in philosophy (2) Derrida himself, Heidegger, or, even earlier, Nietzsche, Marx, or Kant. It appears, however, that the very idea of the end of philosophy is taken seriously. As any end, the end of philosophy means death, and thus, as Derrida elaborates on in his Spectres of Marx, entails funeral, eulogy, spectres, and sentiment of irretrivable loss. Could it be otherwise? Would it be assertable to philosophize at (on) the end? Could philosophy be an eschatology and unbosom remain a living thing? Questions of death and rebirth, ends and new beginnings are among those fashionable ones in contemporary philosophy. They have been raised lately, among others, by Derrida in his indepth and novel analysis of apocalyptic and messianic. (3) This exploration, obviously inhereting to philosophical intentions of M. Blanchot, E. Levinas, and V. Benjamin, results in a broad picture of a world organized under the idea of the new International, a messianic twist of the future ought to knock back (and actually replacing, according to Derrida) apocalyptic discourses of today. Messianic as a structure of experience within community without community, party, political structure, as focused just about some secret unindentified bond between those accepted into it, appears to be the widest possible description of the human world to come.