Philosophical Practice as Training / Philosophical Practice and Training Boredom Freedom to work free from the need to workTraining Education Future Humanity Democracy
Text/Translation Gerhard Kaučić, Anna Lydia Huber (Dr. phil., MSc, born 1959, Age 66, 2025)
Philosophische PraktikerIn/Praktische Philosophie, Sprachanalytische Philosophie, Dekonstruktion, Philosophische Praxis Wien Österreich Europa
Gerhard Kaučić
(Dr. phil., born 1959, Age 66, 2025)
Anna Lydia Huber
(MSc,, born 1959, Age 66, 2025)
Anna Lydia Huber ( * 1959 ) Gerhard Kaučić
eine lange Geschichte der Freundschaft a long history of friendship a long story
Adventure Philosophy! AN ANNIVERSARY EVERY YEAR / LIVING CONSCIOUSLY EVERY YEAR …………… Adventure Philosophy ……. Adventure Life !!!
……………………………………… Grammatological Practice, philosophical practice, philosophy, what is philosophy, understanding, desire, knotting, knots of life and writing and of life as writing, semiology becomes grammatology, philosophy as science, differ/a/nce, Socratism as stultification, theoria as the highest form of practice. ……………………………………………….
Writing (cf. teaser), language, the sentence, the word. Every sentence is a leap!
Personal history and general history; language consciousness unconsciousness; what does this have to do with general history, experience, phenomenology (e.g. that of Merleau-Ponty), desire (e.g. Freud, e.g. Lacan, e.g. Melanie Klein), processing, reality, „psychic reality“ (Freud) (?!) ……………………………………………………..
LANGUAGE, THINKING, PHILOSOPHY, UBW: …………. HOSPITALITY PHILOSOPHICAL PRACTICE ……
……………………………………………………………………….. GastfreundschaftPhilosophische Praxis ……………………………………………………………………. ich versuche
……………………………………………………………………. I try to explain why I answer requests for lectures, seminars or discussions permanently and persistently (almost) in the negative; my grammatological philosophical practice requires deconstruction. ………………………………………………………………………………………………………………………………………… And this requires ruthlessness, independence and the utmost attention! …………………………………………………………………………………………………………………………………………………..To a person to whom you want to be able to listen and whose words you want to be able to perceive, in all openness, to such a person you should want to and be able to develop a love, a passion, or at least an affection.
The body should not only not be ignored, but should be perceived and valued with an open mind – in all its frailty, fragility and vulnerability! ………………………………………………………………………………………………………………………………………………………………………………..Body also means voice, color of voice, tone of voice, rhythm, tempo, gesture, movement, face, eyes, looks, expression, etc. ……………………………………………………. the body is something beautiful, – …………… …………………………………………………….
(art shows us the body, as do traditional tribal cultures in Africa, Australia and America; people enjoy the body as text and often „describe“ it with tattoos), ……………………………………………………., – today
and in earlier cultures. …………………………………………………….
The body is the basis for any structurality of successful intellectual intimacy of any philosophical practice as conversation.
Contemporary Philosophy
The invention of reality, the truth of a work, whether a philosophical, literary, artistic or a scientific, architectural, photographic work or a political, military, economic work or an artificially-naturally brought about reality as the truth of a work of climate change and consequences, – – – – the truth of a work (!!!) only reveals itself in the recognized and recognizable (!) history of its effects.
At the same time we think the impossible and that (this >at the same time<) is the impossible! (Derrida, Donner le temps I)
Philosophical Practice as Training / philosophical Practice and the training
Boredom Freedom to Work Trainings Education Future Human Being Democracy Philosophical Practice as Training Free from having to work / free from the need to work / joblessness / work-free Education Humanity Future
Lust for the skills and their improvement
„Future, boredom, work-free, training, education, being human, democracy“.
Trainings – the material of the future?
Skills Discipline School Training and the Work Free Society in the Future!
At the beginning was a quote from my last posting:
„Physical Presentation as perfection of the personality as philosophia perennis;
Ecology as a necessity of our actions;
we do it in nature, – at least in culture-nature;
without nature no freeriding; without freeriding no balanced personality;
without skills no discipline;
without discipline there is no school and no educational ability;
without the will to educate no education, no civility, no civilization, no constitutional state, no democracy!“
Truth? Assertion?! Provocation?! Necessity? Illusion?! Utopia?! Dystopia?! Desire?! Hypertrophy?! Becoming democracy! Democracy on the rise?!
The work, as we know it today, organizes for the most part in the employee formation, this work or this „essential action of man“ (Marx) will be lost or taken away from us at least in the simpler forms.
This is ensured by computer and robot technologies (cf. my posting: „MASCHINE MENSCH Roboter Androiden Cyborgs als Subjekt Dekonstruktion“)
Education or even better „training“ is the word of the hour. (!?)
We need skills and training in order to find our way in the world as >unemployed<(!)/work-freed (in the conventional form understood also economically a particularly difficult way of survival!).
A world without conventional work for us humans. A life in a world that we do not have to earn with our hands work.
The economic basis for our life is provided by the means of production and wealth taxation (90%, Piketty) and their just and fair political and legal design (cf. Thomas Piketty, Kapital und Ideologie, fr. edition 2019, german ed. 2020;
In the future, we must shape our own lives, recognize our desires and learn to assess their realization possibilities. For this we need a good, contemporary education.
An education that prepares us for the complexity of the world as ecological.
An education that disciplines us and prepares us.
A training of human education.
A training especially on the behavioural level in interaction with cognition.
Perception, attention, concentration, argumentation, expansion of imagination.
A training for embedding into the various attractions of society and their intelligent and disciplined handling.
A relatively new field of activity here would be the gaming of e-athletes, a longer invented field the freeriding in various disciplines, to name only two recent inventions or developments, which show a life outside the world of workers and employees.
The future might have many fields of activities of this or similar kind.
Children, pupils, people acquire knowledge in one or more fields, which enables them to strengthen their own individual identity.
At the same time, they acquire knowledge that enables them to adapt individually to the situation that has arisen as a result of their activity knowledge.
Knowledge, empowerment, skills develop their own personality through training and its improvement.
The development of skills and abilities improves individual identity.
The ability and the willingness to change in a disciplined way means the processing of the individual and the processing of knowledge.
We found an example of such a way of life in Reinhold Messner’s person – the three of us quickly agreed on that.
In our small group of three I took the liberty of modestly pointing out that my now 66 years of life and perhaps my way of life as a philosopher, writer and head of a philosophical practice (philosophical practitioner for more than 36 years) could also provide an example of how people as humanity could spend their lives in the medium to distant future, perhaps also in many individual cases.
To say it completely simply and briefly:
A happy, – on all or at least many levels, – and very satisfying life with and through practice, training, experience, reflection and self-reflection and not least through a well-dosed interaction with relatively many, but not too many, passionate and thinking people!
According to various studies, this is only true for a few people in a population like Austria.
Accordingly, almost 70 percent are dissatisfied with their professional activities – their jobs!
The ability and the readiness for disciplined change means the processing of the individual and the processing of knowledge!
A small insertion for identity formation or insecurity:
Already in the family we have a small social structural framework, which is again and again in danger of dissolution, e.g. by the addition of new brothers and sisters or for instance by worse accidents etc..
According to Luhmann, the child already arrives at school structurally dissolved, meaning that the child has had to make challenging experiences that have put the familiar structure of a social situation at risk of (perhaps even total) dissolution or a dissolution that is actually taking place (cf. Niklas Luhmann, „Strukturauflösung durch Interaktion: Ein analytischer Referenzrahmen“, Soziale Systeme 17, 2011).
Children are confronted with many interactions and interventions. Adults too.
But are these children adequately (!) trained in our schools and homes today and are they trained at all?
Are our children trained in seeing through and recognizing people and their actions? Are they trained, educated, taught in respect and relativity with a factual argumentative background?
Have we been and are we being trained for mobility in respectful argumentation due to an improved imagination and inventiveness.
In schools, universities, academies and also in companies?
Have we been encouraged and trained to be critical in both directions?
To criticise and endure criticism?!
Transitions from one situation to another are always critical transitions.
Will I make the transition?
Am I sufficiently trained for the new?
Have we been able to do trainings of this and other kinds in school?
Our societies are media societies, made medially and medially. We as individuals are made medially and medially (cf. Moira Gatens). Our societies need critical citizens, otherwise the many media changes in the current situation cannot be mastered. Is our school knowledge and our school training (e.g. in project group dynamics) critical enough for this?
Have we learned which contexts are necessary to classify certain information? Have we designed the education sufficiently for the training for the handling, the critical handling, with the electronic media?
Do we attach enough importance to the acquisition of critical comparative knowledge, to respectful interaction with others and respectful interaction with tradition and knowledge authority?
(cf. also N. Luhmann, The Educational System of Society)
The difference in the form of education is:
a) hardly any exercises in and on the technological medium, i.e. more or less unintentional socialisation mostly through oral instructions as abstract content for the classroom, or
b) education through training of all kinds for self-education as disciplined adaptation, – a kind of self-formatting (whether through well-founded acquired knowledge of self-chosen/discovered reading for further trained ability to differentiate, competence responsibilities and motivation intensification or through project development together with other non-dominant participants under the premise of free will with consciousness including beginning and end freely according to the opinion of all motivated participants).
This is the only way for disciplined adaptation to sometimes complex situation relations to occur.
This is the only way fruitful education can take place!
In the family constellation or relationship constellation of any kind, in schools and also in companies.
Also and especially in the respective futures.
Exercise, training, awareness of mediality, skills, abilities, competence, capability, education, awareness/knowledge (also about the „ghost“(!) of the Ubw (cf. Freud, Lacan, Derrida), decision-making ability, critical criticism awareness, training, exercise, practice.
Life as Performance!
Life an exercise?!
In(ter)vention
All of us practicing individuals? All of us in the future? No work?! Free from economic survival care?? Free and safe!!???? Before death????!!! Life is an exercise-out/exertion.
Towards the temporary end:
Training and its effects on the human being arise from the interplay of stimuli from outside (events diffusing outside the human body and their recognizable or perceptible and ever-changing stimulus of experience) and from inside (stimuli arising inside the human body).
Desirable things thus arise and set us in motion. Training is a passing and past movement.
Targeted training – training with recognizable and formulationable intention can form us. In the positive as in the negative! How and whether the individual knows how to distinguish between these depends very much on the upbringing, the education, the practice – in total on the surrounding „world“ and its realities.
If my little remarks and remarks on the subject of our longer conversation on the subject of „Philosophical Practice and/as Training“ are of any of you, I mean you as a reader, as a reader of this little text here, – so some of you should seem incomprehensible to some here, you may be right about that.
I would like to encourage you then to a training in reading and understanding and invite you to Paul de Man and his „Allegories of Reading“ (Frf. 1988, Suhrkamp).
In this book and his essays you will find explanations and citations on the complex of „reading“ and „understanding“ and their presupposition in the „incomprehensibility“ of communication as „text“.
And now, still for the time being, quoting Niklas Luhmann once again in conclusion, for him unsuccessful communication is the normal case and an „improbability that has become invisible in everyday understanding“ (cf. Niklas Luhmann, Social Systems. Outline of a general theory. rf. 1984, p. 216f., germ. ed.).
For the time being, however, I will end these few hints about the future, training, practice in democracy as a successful education and disciplined adaptation to situations of higher complexity with a few quoted lines from Peter Sloterdijk (from: P. Sl., Du mußt dein Leben ändern. Über Anthropotechnik. Frankfurt 2009, (Suhrkamp) p. 14) and thank my two engaged guests for the passionate conversation in my philosophical practice here in Vienna in the past days.
Quote:
„The one who speaks of man’s self-generation without speaking of its formation in the exercising life has missed the subject from the beginning. We must therefore suspend practically everything that has been said about man as a working being in order to translate it into the language of exercising or self-forming and self-enhancing behavior. …
It is time to reveal man as the living being that arises from repetition. As the 19th century was cognitively marked by production, the 20th by reflexivity, the future was to present itself under the sign of exercises/exertions.“
Vivification through deconstruction is necessary.
The liberation from the melancholy of the closeness of the word, the simplicity of words, the totality of beliefs, the meaningfulness of non-contextualized sentences.
Mistrust the slogans! Mistrust the sentences! Every sentence a leap.
Worlds between the sentences. Worlds in the sentences. World in every sentence, – in every jump!
Aesthetically and ethically at the same time!
Deconstruction has an ethical component !
Deconstruction has an ethical component, – perhaps even a goal orientation (without wanting or being able to be a method or criticism), – a goal orientation towards responsibility for the other!
My life’s work – my philosophical practice!
LIFE’S WORK PHILOSOPHICAL PRACTICE GERHARD KAUČIĆ (*1959)
Deconstruction is and always will be the questioning of the origins, the foundations and the limits of our conceptual, theoretical and normative apparatus.
And this always in the double movement of the Différance.
This is exactly what I am trying to achieve in my decades of work in my practice.
Now already 36 years, – almost my adult life long, 1989 – 2025 ff., deconstruction, – means: 36 years, open end, indoor / outdoor, more than 3500 conversations, discourse, associations, analysis, problematization, identity dislocation, subjectivation, formalization, folding, complication, aporia, deconstruction, supporting/concomitement/accompaniment.
And many, many journeys and just as many guests in my long practice time.
I must let myself be touched! Let myself be touched for this limited period of time! Without movement there is no touch, without touch there is no emotion, without emotion there is no strong, vivifying, living experience. Hardly a life! Hardly a life without life experiences (!?). Hardly a life without some kind of experience (!?).
Experience first and foremost requires affirmation, otherwise it is not experience (!?). I have to affirm something, praise it, recognize it in order to be able to recognize and touch something and to be touched by something! Otherwise it is merely something pushed towards me, a pain, an unrecognized, perhaps unrecognizable touch. An inexpressible and unspeakable thing! A kind of trauma.
In his “Rhetoric”, Aristotle writes that we should praise the virtues and, above all, the successes of those we admire. He believes that by praising things and events, we give them “beauty and meaning” (! ) and Aristotle also believes that the trope of amplification is appropriate for this – that is, the expressive, passionate mode of expression that lifts the “hero”, the “heroine”, the “artist”, the ‘artiste’, out of the everyday and the commonplace and thus at the same time also allows the spectator to participate in a kind of “sublimity” (cf. Kant, Lyotard).
This participation perhaps increases the perceived intrinsic value by being part of the party. The feeling of the beauty ( cf. Goethe ) of something. The beauty of art. The beauty of sport – of the sporty. The beauty of movement and those in motion. The beauty of the practiced. The beauty of the well-trained. The beauty of the artist. The beauty and meaningfulness of the artistic! That which can only be achieved through extraordinary physical effort. The unattainable! For almost everyone (!?).
However, by practicing and exercising something, some people can attain a little of this kind of “sublimity”/being elevated (from the multitude of the ordinary) and enjoy it and about it and through it. Can man rejoice in himself/through himself?
I think I can. I am happy when I can and am allowed to move. I am happy when I experience sport (whether cycling, soccer, handball, basketball, tennis, badminton, swimming, boxing, aikido, floor and apparatus gymnastics, weightlifting, 100-meter runs, cross-country skiing, marathons, etc.) – as a spectator. As a spectator and as a practitioner. I enjoy others who are better than me (at something) and I enjoy my own abilities.
I’m talking about my physical abilities in particular – my “artistic” abilities, so to speak. I’m referring in particular (today and here) to my cycling, my ability on a bike. I enjoy it. I enjoy this kind of movement and the movement it triggers.
I need the repetition of this movement. I need the power, the strength of the body. I appreciate the characteristics of the machine, my bike. It can’t be often enough for me. I never get bored.
Every repetition is different and, strictly speaking, not repetitive. I use different bikes ( see What is Philosophical Practice? (II) Part 2 ) and I always take different paths. Each time a different topography, a different and differently challenging terrain. I love that. And I especially love riding my Enduro at the moment, my “fun work”! Those in the know know what that means.
I’m talking about my physical abilities in particular – my “artistic” abilities, so to speak. I’m referring in particular (today and here) to my cycling, my ability on a bike. I enjoy it. I enjoy this kind of movement and the movement it triggers.
I need the repetition of this movement. I need the power, the strength of the body. I appreciate the characteristics of the machine, my bike. It can’t be often enough for me. I never get bored.
Every repetition is different and, strictly speaking, not repetitive. I use different bikes ( see What is Philosophical Practice? (II) Part 2 ( cf. Was ist Philosophische Praxis? (II) Teil 2 )) and I always take different paths. Each time a different topography, a different and differently challenging terrain. I love that. And I especially love riding my Enduro at the moment, my “fun work”! Those in the know know what that means.
This bike is the all-rounder, the all-rounder that makes almost everything possible, even if the rider (bike rider) that I am is far from being able to do everything.
„Sport and fun, passion, philosophy and fun, humor, fear, seriousness and skill, body, strength, finesse and mechanics. What does that do to modern, risk-taking people!“
Can philosophy do anything with this? Can philosophers do anything with it?
Do something with it? Develop passion? Enjoy it?
And still not lose their minds afterwards? Remain critical?
And be or become joyful people?
Artists in your field?!
As an invitation for especially interested people:
What is philosophical practice as deconstruction and how „goes“ my deconstructive PP or how goes deconstruction as philosophical practice .
(( See: Part I, Part II and Part III in this blog ))
To contact me, please use only this email: g.kaucic[at]chello.at
Deconstruction enables the relationship to the other and the relationship to the other enables (perhaps) deconstruction. Différance as a matter of freedom and liberation.
Time becoming of space and space becoming of time and being different, being recognizable, not being identical! Only he who is not equal to all others is recognizable as one, as another!
Otherness from the dissimilar logically requires that between the distinguishable units or elements interval, distance, spatialization emerge in persistent repetition (Derrida, Randgänge, p. 33, german edition!). Other, Other, Other, …
There’s the time since life has existed.
To contact me, please use only this email: g.kaucic[at]chello.at
Giving a picture
„You’ll never know, you won’t know, all the stories I could tell myself while looking at these pictures.“ (Derrida, Plissart)
And this always in the double movement of Différance.
Sentences that mean the world!
Sentences that interpret the truth!
What the philosophical practice wants and can do – in search of the true life, „the true life“.
Deconstruction cannot be included in a „term“ deconstruction.
And deconstruction opens up or opens up an access to the other through discoveries of the unknown or the previously unthought.
Deconstruction cannot be defined or completed (cf. J. Derrida, Limited Inc, p. 171 ff., germ. edition).
Deconstruction is and always will be the questioning of the origins, the foundations and the limits of our conceptual, theoretical and normative apparatus. And this always in the double movement of the Différance / Différance . A text that perhaps consists of habitual (binary) thesis and antithesis, when deconstructed, reveals, for example, a multitude of perspectives that exist simultaneously – often in conflict with each other.
This conflict, however, only becomes visible through deconstruction. Deconstruction has an ethical component, since it opens the relationship to the other, insofar as it finds access to the previously unimagined or the previously excluded and possibly invents or finds new social, new interpersonal, new political, new scientific, new legal, new technical, new philosophical and artistic ways of thinking and acting (cf. E. Lévinas and J. Derrida).
Philosophical practice could make a not insignificant contribution to this, I think.
to contact me, please use only this email: g.kaucic[at]chello.at
Practice and Practices: What happens in a philosophical practice like ours. What happens in a philosophical practice? What is a philosophical practice? What is philosophical practice? ( see below in this blog post and see especially above in the teaser ! ) What happens in my philosophical practice.
The compact citation context text „Corpus“ here (!) is owed to a lucid, precise and concise reading accuracy and reading simultaneity (strictly speaking only almost / nearby!) – a kind of grammatological necessity of thinking!
In my grammatological philosophical practice we do not formulate about something, not about texts (said / unsaid / thought / interpreted / written / drawn / filmed / meant / mediated / realities of any kind) // (in relation and reference to supposed truths of reality), but we work as precisely as possible as readers of a text passage by reading it and subsequently analysing the concrete (!) ( and only these!). ) linguistic units and perpetual incessant interrelation (!) of the analyzed and its decoding by deconstruction of all (!) implications, references, (un) thoughts and the thinking of the trace ( cf. teaser on grammatology and on the trace: „The trace in which the relationship to the other emerges expresses its possibility in the whole realm of the existing, which metaphysics has determined from the hidden movement of the trace as being present. It is necessary to think the trace before the existing. … Op. cit., Jacques Derrida: Grammatologie, Suhrkamp, pp. 81-88 ).
And all this almost in the form of the locally almost tangible „simultaneity“ (!), – thus in the form of highest attention to the text just read and in question now (!).
After all, in quite a considerable and appropriate topicality and freshness of the respective present time and as present ego (!), – thus of a bold and courageous kind of acuteness (!) in the time of a present and present and present as well as in the formatting/configuration of a space of the desired, ( perhaps „dreamed“! ), and as realistically first of all unthought through presence of ego and ego. „face à face“
face to face / face à face.
To contact me, please use only this email: g.kaucic[at]chello.at
I cultivate the intellectual intimacy of deconstructive attention.
The various propositional forms in discussions, lectures, lessons, assignments, meetings, critiques, interjections, pleas, assembly speeches, meetings, service meetings, supervisions, conferences, presentations, talks, interviews, conversations, entries in social media, etc. mostly erase attention to this micrology and reduce much of what language conveys.
The beat! The tone of voice! The facial expressions! The gestures!
The speaking speed! The vocabulary! The digressions!
The exaggerations! The volume!
The ideological minimal racisms!
Certain phrases as microaggressions!
Strictly according to the setting confidential „individual conversation“, –
confidential „one-to-one conversation“, „face à face“, –
with open end, –
indoor as well as outdoor
„Conversations,“ „discourses.“
„Deconstructions“,
„Companions.“
„Text“
Arrangements in a work of relating!
CONTEMPORARY PHILOSOPHY
PHILOSOPHY OF THE 21ST CENTURY
PHILOSOPHIZING IN THE 21ST CENTURY
The Heir to Philosophy. The heritage of Greek philosophy. The heritage of Greek philosophy as a European Philosophy a paradox.
The philosophical work, the work of the différance, means for us the recognition of the own borders, the ethnocentric, the geographical, the politgeographical and the linguistic borders and at the same time the permanent exceedance of these borders without defaming or discriminating against them.
PHILOSOPHIZING IN THE 21ST CENTURY
The legacy of Greek philosophy is the incessant process of universalization. Hence the universalization of human rights, the expansion and thus the liberation of ethnic, political, cultural and linguistic borders.
Greek philosophy and its legacy as European thought is a thinking of the critical critique of reason, of displacement, indeed of identity dislocation as a kind of change of consciousness, of transformation and of temporary uprooting and redesign.
The design or the possibility – first the mental possibility of a new design of one’s own (!) self.
The European descent of philosophy as overcoming this European and Eurocentric limitation. The liberation also from European centrism. The constant development of universalization as liberation and self-break. This is the contradiction of Europe itself. Europe and universalization as the deconstruction of one’s own restriction, of one’s own restriction, of colonization and imperialization – also of economic imperialization.
The heritage of Greek philosophy a universalization. The heritage of Greek philosophy a liberation from constraints and limitations of cultural, political, ethnic, sexual and linguistic nature(!). Infinite perfection, for example, and above all the infinite perfection of the human rights.
And finally …
As in the newer music since Cage, Stockhausen and others, silence, pauses, noises, gestures are just as important as what you hear and what you (supposedly?) hear. The oh so important pauses, holes, crumbling of the unheard and the unsaid, over which the said, thought, heard jumps incessantly (unfortunately incessantly!).
Every sentence a jump!
Common thinking jumps in the usual rhythm of index words generated by repetition, unreflected repetition. What can unfold in the process is more likely to be the least possible.
Let us try to hold against it by taking the trouble to work behind it. Our PPs. Our philosophical practices and their practicings. I salute you. Stay cool and considerate.
With kind regards, – Gerhard Kaučić (Dr. phil., age 66, born 1959) Djay PhilPrax, operator and head of a philosophical practice since 1989 here in Vienna and almost everywhere else in and around the world.
The Political Body and the Other
contemporary philosophy
Body Philosophy
body philosophy
Let’s not forget! ! !
Psychoanalysis ! ! !
Let’s not forget –
Jacques Derrida! ! !
Deconstruction
grammatology
Philosophical Practice
contemporary philosophy
to contact me, please use only this email: g.kaucic[at]chello.at
DECONSTRUCTION HAS AN ETHICAL COMPONENT!
Conversations are events of a very or more or less intelligent being together of two or more people on a topic to be determined.
Conversations in this kind of philosophical practice are confidential!
Conversations are therefore text events without a protocol.
Conversations in my philosophical practice result in this blog as a further text event (and at the same time as a presupposition!).
For the question and the word „deconstruction“ see Jacques Derrida’s „Reflections“ in a „Letter to a Japanese Friend“ from 1985, translated into German and reprinted in: J. Derrida, Psyche. Inventions of the Other II. Vienna 2013 (Passagen Verlag.), pp. 15 – 22.
„The word „deconstruction“, like any other, draws its meaning value only from an inscription into a chain of possible substitutions, into what is so calmly called a „context“. (ibid., p. 21)
„Despite all appearances, deconstruction is in any case neither an analysis nor a critique … It is not an analysis, particularly because the decomposition of a structure is not a decline to a simple element, to an origin that cannot be further decomposed. These values, such as that of analysis, are themselves philosophemes exposed to deconstruction“. ( S. 19)
„Deconstruction is in place, it is an event (événement) that does not wait for the reflection, the consciousness or the organization of the subject, not even of modernity. It deconstructs itself.“ (S. 20)
Philosophy … Deconstruction … „Right to Insight, or the Invention of the Other“ (cf. J. Derrida, Psyche. Erfindung des Anderen, Vienna 2011)
contemporary philosophy
contemporary
philosophy
To contact me, please use only this email: g.kaucic[at]chello.at
Contemporary
Philosophy
Falls Sie interessiert sind an einer PP mit mir/uns, bitte nur unter dieser E-mail einen Termin reservieren: To contact me/us, please use only this email: g.kaucic[at]chello.at
If you are interested in a PP (Philosophical Practice) with me, please reserve an appointment only under this email: To contact us, please use only this email: gack[at]chello.at
Philosophical Practice weltweit … rund um die Uhr … rund um die Welt, … „face à face“, … confidential one-to-one conversation, … around the clock … around the world
Grammatologische Philosophische Praxis Dr. Gerhard Kaucic / Djay PhilPrax ( geb. 1959, Autor, Philosoph, PP seit 1989 ) Gespräch, Analyse, Diskurs, Problematisierung, Identitätsdislokation, Subjektivierung, Formalisierung, Fältelung, Komplizierung, Aporie, Dekonstruktion
Öffnungszeiten / Hours of opening: Mo – Fr: 11 – 20 Uhr
Honorar nach Vereinbarung / Charge by arrangement
Gespräche outdoor/indoor: Grammatologien, Kontextualisierungen, Analysen, Komplizierungen, Plurivalenzen, Dependenzen, Interdependenzen, Grammatiken, Aporien, Dekonstruktion…rund um die Uhr…rund um die Welt…
…around the clock …around the world…
GESPRÄCHE sind EREIGNISSE als TEXT
cf. Jacques Derrida, Signatur Ereignis Kontext, – in: Randgänge der Philosophie, Wien 1988, S. 291-314 ( Französische Originalausgabe: Marges de la philosophie, Paris 1972 )
Die Arbeit, so wie wir sie heute kennen, organisiert zum großen Teil in der Angestelltenformation, diese Arbeit bzw diese „wesentliche Handlung des Menschen“ (Marx) wird uns zumindest in den schlichteren Formen abhanden kommen bzw abgenommen werden.
Erziehung bzw noch besser „Training“ ist das Wort der Stunde. (!?)
Wir brauchen Skills und Trainings, um uns in der Welt als >Arbeitslose<(!) (in der herkömmlichen Form verstanden auch ökonomisch eine besonders schwierige Überlebensweise!) zurecht zu finden.
Eine Welt ohne herkömmliche Arbeit für uns Menschen. Ein Leben in einer Welt, das wir uns nicht mit unserer Hände Arbeit verdienen müssen.
Wir müssen in der Zukunft unser Leben selbst gestalten, unsere Wünsche erkennen und deren Realisationsmöglichkeiten abschätzen lernen. Dafür benötigen wir eine gute, zeitgemäße Erziehung.
Eine Erziehung, die uns vorbereitet auf die Komplexität der Welt als ökologische.
Eine Erziehung, die uns diszipliniert und uns vorbereitet.
Ein Training der Menschenbildung.
Ein Training besonders auf der Verhaltensebene im Zusammenspiel mit Kognition.
Wahrnehmung, Aufmerksamkeit, Konzentrationsfähigkeit, Argumentation, Erweiterung der Vorstellungskraft.
Ein Training zur Einbettung in die diversen Attraktionen der Gesellschaft und deren intelligente und disziplinierte Handhabung.
Ein noch relativ neues Betätigungsfeld wäre hier das Gaming der E-SportlerInnen, ein schon länger erfundenes Feld das Freeriding in diversen Disziplinen, um nur zwei jüngere Erfindungen bzw Entwicklungen zu nennen, die ein Leben außerhalb der Arbeiter- und Angestelltenwelt aufzeigen.
Die Zukunft dürfte viele Felder an Betätigungen dieser oder ähnlicher Art aufzuweisen haben.
Kinder, Schüler, Menschen erwerben ein Wissen in einem oder mehreren Feldern, das ihnen die Stärkung ihrer je ganz eigenen individuellen Identität ermöglicht.
Zur gleichen Zeit erwerben sie damit ein Wissen, das die individuelle Anpassung an die jeweilige Situation, die durch das Tätigkeitswissen entstanden ist, möglich macht.
Wissen, Befähigung, Skills (Fertigkeiten) entwickeln so die eigene Persönlichkeit durch das Training und dessen Verbesserung.
Die Entwicklung von Fertigkeiten und Fähigkeiten verbessert die individuelle Identität.
Die Fähigkeit und die Bereitschaft zur disziplinierten Änderung bedeutet die Bearbeitung des Individuums und die Bearbeitung des Wissens.
Ein Beispiel für solch eine Lebensweise als Lebensart fanden wir in der Person Reinhold Messners, – darin waren wir drei uns sehr schnell einig.
Ich erlaubte mir in unserer kleinen Runde zu dritt bescheiden darauf hinzuweisen, daß auch mein nun schon 60 Jahre währender Lebensweg und vielleicht auch meine Lebensart als Philosoph, Schriftsteller und Leiter einer Philosophischen Praxis (philosophischer Praktiker seit mehr als 30 Jahren) ein Beispiel abgeben könnten, wie die Menschen als Menschheit in mittlerer bis fernerer Zukunft ihr Leben verbringen könnten, vielleicht auch in vielen Einzelfällen verbringen werden.
Um es ganz einfach und kurz zu sagen:
Ein glückliches, – auf allen oder doch zumindest vielen Ebenen, – und sehr befriedigendes Leben mit und durch Übung, Trainings, Erfahrung, Reflexion und Selbstreflexion und nicht zuletzt durch eine gut dosierte Interaktion mit relativ vielen, aber nicht zu vielen, leidenschaftlichen und denkenden Menschen !
Gewissen diversen Studien zufolge trifft das heute nur auf wenige Menschen, in einer Bevölkerung wie der österreichischen, zu.
Demgemäß sind knapp 70 Prozent unzufrieden mit ihren beruflichen Tätigkeiten, – ihren Jobs!
Die Fähigkeit und die Bereitschaft zur disziplinierten Änderung bedeutet die Bearbeitung des Individuums und die Bearbeitung des Wissens!
Ein kleiner Einschub zur Identitätsbildung bzw Verunsicherung:
Schon in der Familie haben wir einen kleinen gesellschaftlichen Strukturrahmen, der immer wieder in Auflösungsgefahr begriffen ist, z. B. durch Hinzukommen von neuen Geschwistern oder etwa durch schlimmere Unfälle etc.
Das Kind kommt nach Luhmann schon strukturell aufgelöst in die Schule, heißt, das Kind hat herausfordernde Erfahrungen machen müssen, die die bekannte Struktur einer sozialen Situation in die Gefahr einer (vielleicht sogar totalen) Auflösung oder in eine real sich ereignende Auflösung gebracht hat (vgl. Niklas Luhmann, „Strukturauflösung durch Interaktion: Ein analytischer Bezugsrahmen“, Soziale Systeme 17, 2011).
Kinder werden mit vielen Interaktionen und Interventionen konfrontiert. Erwachsene auch.
Werden diese Kinder in unseren heutigen Schulen und Elternhäusern aber auch adäquat(!) trainiert und werden sie überhaupt trainiert?!
Werden unsere Kinder trainiert im Durchschauen und Erkennen von Menschen und deren Handlungen? Werden sie trainiert, geschult, unterrichtet im Respektieren und Relativieren mit sachlich argumentativem Hintergrund?
Wurden und werden wir trainiert zur Beweglichkeit im respektvollen Argumentieren aufgrund einer verbesserten Vorstellungskraft und Erfindungskraft.
In den Schulen, Hochschulen, Akademien und auch in den Betrieben?
Sind wir zur Kritikfähigkeit in beide Richtungen ermuntert und ausgebildet worden?
Kritik ausüben und Kritik aushalten?!
Übergänge von einer Situation in eine andere sind immer kritische Übergänge.
Schaffe ich den Übergang?
Bin ich ausreichend trainiert für das Neue?
Konnten wir in der Schule Trainings dieser und anderer Art machen?
Unsere Gesellschaften sind Mediengesellschaften, medial und medial gemacht. Wir als Individuen sind medial und medial gemacht (vgl. Moira Gatens). Unsere Gesellschaften brauchen kritische BürgerInnen, ansonsten sind die vielen Medienwechsel in der jeweils akut-aktuellen Situation(sveränderung) nicht zu bewältigen. Ist unser Schulwissen und unser schulisches Training (z.B. in Projektgruppendynamiken) kritisch genug dafür?
Haben wir gelernt, welche Kontexte etwa nötig sind, um gewisse Informationen einzuordnen. Haben wir die Erziehung ausreichend auf das Training für den Umgang, den kritischen Umgang, mit den elektronischen Medien, ausgelegt?
Legen wir genug Wert auf den Erwerb kritischen Vergleichswissens, auf einen respektvollen Umgang mit Anderen und einen respektvollen Umgang mit Tradition und Wissensautorität?
(vgl. auch N. Luhmann, Das Erziehungssystem der Gesellschaft)
Der Unterschied in der Form der Erziehung ist:
a) kaum Übungen im und am technologischen Medium, also mehr oder weniger absichtslose Sozialisation meist durch mündliche Anweisungen als abstrakter Inhalt für den Unterricht oder
b) Erziehung durch Trainings aller Arten zur Selbsterziehung als disziplinierte Anpassung, – eine Art Selbstformatierung (ob durch begründet erworbenes Wissen selbst gewählter/entdeckter Lektüre zur weiter trainierten Differenzierungsfähigkeit, Kompetenzzuständigkeit und Motivationsintensivierung oder durch Projekterarbeitung zusammen mit anderen nicht dominierenden Beteiligten unter der Prämisse des freien Willens mit Bewußtsein samt Anfang und Ende frei nach dem Dafürhalten aller motiviert Beteiligten).
Nur so ereignet sich disziplinierte Anpassung an mitunter komplexe Situationsrelationen.
Nur so geschieht fruchtbare Erziehung!
In der Familienkonstellation oder Beziehungskonstellation jedweder Art, in den Schulen und auch in den Betrieben.
Auch und besonders in den jeweiligen Zukünften.
Übung, Training, Medialitätsbewußtheit, Skills, Fertigkeiten, Kompetenz, Fähigkeiten, Können, Erziehung, Bewußtsein/Wissen (auch über das „Gespenst“(!) des Ubw (cf. Freud, Lacan, Derrida), Entscheidungsfähigkeit, kritisches Kritikbewußtsein, Training, Übung, Exerzitien
Das Leben als Performance!
Das Leben eine Ausübung?!
In(ter)vention
Wir alle übende Individuen? Wir alle in der Zukunft? Arbeitsfrei?! Frei von ökonomischer Überlebenssorge?? Frei und sicher!!!??? Vor dem Tod???!!! Das Leben eine Aus-Übung.
Zum vorläufigen Ende hin:
Training und seine Effekte auf den Menschen entstehen aus dem Wechselspiel der Reize von außen (außerhalb des menschlichen Körpers diffundierender Ereignisse und deren erkennbarer bzw wahrnehmbarer und immerwärts vergehender Erfahrungsreiz) und von innen (innerhalb des menschlichen Körpers entstandene und entstehende).
Begehrenswertes entsteht so und setzt uns in Bewegung. Training ist vergehende und vergangene Bewegung.
Gezieltes Training, – Training mit erkennbarer und formulierbarer Intention kann uns bilden. Im Positiven wie im Negativen! Wie und ob das Individuum das zu unterscheiden weiß, hängt wiederum sehr von der Erziehung, der Bildung, der Übung, – insgesamt von der es umgebenden „Welt“ und deren Wirklichkeiten ab.
Falls meine kleinen An- und Ausführungen zur Thematik unseres längeren Gespräches zum Thema „Philosophische Praxis und/als Training“ einigen unter Ihnen, ich meine jetzt Sie als LeserIn, als Leser dieses kleinen Textes hier, – also sollte einigen von Ihnen manches hier unverständlich erscheinen, so haben Sie vielleicht Recht damit.
Ich möchte Sie dann dazu ermuntern zu einem Training im Lesen und Verstehenkönnen und Sie zu Paul de Man und seinen „Allegorien des Lesens“ (Frf. 1988, Suhrkamp) einladen.
In diesem Buch und seinen Essays finden Sie Ausführungen und Anführungen zum Komplex „Lesen“ und „Verstehen“ und deren Voraussetzung in der „Unverständlichkeit“ von Kommunikation als „Text“.
Und jetzt immer noch vorläufig abschließend noch einmal Niklas Luhmann zitierend, für ihn ist nicht gelingende Kommunikation der Normalfall und eine im alltäglichen Verstehen „unsichtbar gewordene Unwahrscheinlichkeit“ (vgl. Niklas Luhmann, Soziale Systeme. Grundriß einer allgemeinen Theorie. Frf. 1984, S. 216f.).
Ich beende vorläufig aber jetzt doch diese wenigen Andeutungen zu Zukunft, Training, Übung in Demokratie als gelungene Erziehung und disziplinierte Anpassung an Situationen mit höherer Komplexität mit ein paar zitierten Zeilen Peter Sloterdijks (aus: P. Sl., Du mußt dein Leben ändern. Über Anthropotechnik. Frankfurt 2009, (Suhrkamp) S. 14) und bedanke mich bei meinen beiden engagierten Gästen für das leidenschaftliche Gespräch in meiner Philosophischen Praxis hier in Wien in den vergangenen Tagen.
Zitat:
„Wer von der Selbsterzeugung des Menschen spricht, ohne von seiner Formung im übenden Leben zu reden, hat das Thema von vorneherein verfehlt. Wir müssen folglich praktisch alles, was über den Menschen als Arbeitswesen gesagt wurde, suspendieren, um es in die Sprache des Übens bzw. des selbstformenden und selbststeigernden Verhaltens zu übersetzen. …
Es ist an der Zeit, den Menschen als das Lebewesen zu enthüllen, das aus der Wiederholung entsteht. Wie das 19. Jahrhundert kognitiv im Zeichen der Produktion stand, das 20. im Zeichen der Reflexivität, sollte die Zukunft sich unter dem Zeichen des Exerzitiums präsentieren.“
Deconstruction has an ethical component, – perhaps even a goal orientation (without wanting or being able to be a method or criticism), – a goal orientation towards responsibility for the other!
My life’s work – my philosophical practice!
LIFE’S WORK PHILOSOPHICAL PRACTICE GERHARD KAUČIĆ (*1959)
Deconstruction is and always will be the questioning of the origins, the foundations and the limits of our conceptual, theoretical and normative apparatus.
And this always in the double movement of the Différance.
This is exactly what I am trying to achieve in my decades of work in my practice.
Now already 36 years, – almost my adult life long, 1989 – 2025 ff., deconstruction, – means: 36 years, open end, indoor / outdoor, more than 3500 conversations, discourse, associations, analysis, problematization, identity dislocation, subjectivation, formalization, folding, complication, aporia, deconstruction, supporting/concomitement/accompaniment.
And many, many journeys and just as many guests in my long practice time.
Ich muß mich berühren lassen! Berühren lassen für diese begrenzte Zeitstrecke! Ohne Bewegung keine Berührung, ohne Berührung keine Rührung, ohne Rührung kein starkes, heißt vivifizierendes, lebendig haltendes Erleben. Kaum ein Leben! Kaum ein Leben ohne Erlebnisse (!?). Kaum ein Leben ohne Erfahrung (!?).
Erfahrung erfordert zuallererst Bejahung, sonst ist es keine Erfahrung (!?). Ich muß etwas bejahen, es loben, es anerkennen, um etwas erkennen und berühren zu können und von etwas berührt werden zu können! Andernfalls ist es bloß ein mir Zugestoßenes, ein Schmerz, eine unerkannte, vielleicht unerkennbare Be-rührung.
Ein Unaussprechbares und Unaussprechliches! Eine Art Trauma.
Aristoteles schreibt in seiner „Rhetorik“, wir sollen die Tugenden und vor allem aber die Erfolge derer, die wir bewundern, loben. Er meint, wir gäben den Dingen und Ereignissen durch das Lob „Schönheit und Bedeutung“ (!) und Aristoteles meint auch, daß die Trope der Verstärkung dafür angemessen sei, – also die expressive, leidenschaftliche Ausdrucksweise, die den „Helden“, die „Heldin“, den „Artisten“, die „Artistin“, aus dem Alltag und dem Alltäglichen heraushebt und damit zeitgleich auch den Zuschauenden als eine Art Teilnehmenden / Teilhabenden, die Zuschauenden an einer Art „Erhabenheit“ ( vgl. Kant, Lyotard ) teilhaftig werden läßt.
Dieses Teilhaftigwerden erhöht vielleicht den empfundenen Eigenwert durch ein Mit-von-der-Partie-gewesen-Sein. Das Gefühl der Schönheit ( vgl. Goethe ) von etwas.
Die Schönheit der Kunst. Die Schönheit des Sports, – des Sportlichen. Die Schönheit der Bewegung und der Bewegten. Die Schönheit der Geübten. Die Schönheit der Vielgeübten. Die Schönheit der ArtistInnen.
Die Schönheit und Bedeutungshaftigkeit des Artistischen! Des nur durch außergewöhnlichen Aufwand von Körperlichkeit Erreichbaren. Das Unerreichbare! Für fast alle (!?).
Durch Ausübung und Übung von etwas kann aber so manche/r ein bißchen etwas von dieser Art „Erhabenheit“/ Herausgehobensein (aus der Vielzahl der/des Gewöhnlichen) erlangen und sich daran und darüber und dadurch erfreuen. Kann der Mensch sich freuen an sich selbst/durch sich selbst?
Ich denke, ich kann es. Ich freue mich, wenn ich mich bewegen darf und kann. Ich freue mich, wenn ich Sport ( ob Radsport, Fußball, Handball, Basketball, Tennis, Badminton, Schwimmen, Boxen, Aikido, Boden- und Geräteturnen, Gewichtheben, 100-Meter-Lauf, Langlauf, Marathon etc. ) erlebe, – als Zuschauer und als Ausübender. Ich erfreue mich an den anderen, die besser sind als ich (in etwas) und ich erfreue mich an meinen eigenen Fähigkeiten.
Ich spreche jetzt vor allem von meinen körperlichen Fähigkeiten, – quasi von meinen „artistischen“ Fähigkeiten. Ich meine da besonders (heute und hier) mein Radfahren, mein Können auf einem Rad. Ich genieße es.
Ich genieße diese Art von Bewegung und die davon ausgelöste Bewegtheit. Ich brauche die Wiederholung dieser Bewegung. Ich brauche die Power, die Kraft des Körpers. Ich schätze die Eigenschaften des Gerätes, meines Fahrrads. Es kann für mich nicht oft genug sein. Es wird mir nie langweilig. Jede Wiederholung ist anders und wiederholt genau genommen nicht.
Ich benütze verschiedene Räder ( vgl. Was ist Philosophische Praxis? (II) Teil 2 ) und ich fahre immer andere Wege. Jedesmal ein anderes Topographikum, ein anderes und anders herausforderndes Gelände. Ich liebe das.
Und besonders liebe ich es zurzeit mit meinem Enduro zu fahren, meinem „Spaßwerk“! Die Eingeweihten wissen, was das meint.
Dieses Rad ist der Alleskönner, das Alleskönnende, das fast alles Ermöglichende, auch wenn der Rider (bike rider), der ich bin, lange nicht alles kann.
„Sport und Fun, Leidenschaft, Philosophie und Spaß, Humor, Angst, Ernst und Geschicklichkeit, Körper, Kraft, Raffinesse und Mechanik. Was macht das mit den modernen, risikobegabten Menschen!“
Kann die Philosophie damit etwas anfangen? Können die PhilosophInnen da mit?
Damit etwas anfangen? Leidenschaft entwickeln? Genießen?
Und trotzdem hernach den Verstand nicht verlieren? Kritisch bleiben?
Und freudvolle Menschen sein oder werden?
ArtistInnen Ihres Feldes?!
As an invitation for especially interested people:
What is philosophical practice as deconstruction and how „goes“ my deconstructive PP or how goes deconstruction as philosophical practice .
(( See: Part I, Part II and Part III in this blog ))
To contact me, please use only this email: g.kaucic[at]chello.at
Deconstruction enables the relationship to the other and the relationship to the other enables (perhaps) deconstruction. Différance as a matter of freedom and liberation.
Time becoming of space and space becoming of time and being different, being recognizable, not being identical! Only he who is not equal to all others is recognizable as one, as another!
Otherness from the dissimilar logically requires that between the distinguishable units or elements interval, distance, spatialization emerge in persistent repetition (Derrida, Randgänge, p. 33, german edition!). Other, Other, Other, …
There’s the time since life has existed.
To contact me, please use only this email: g.kaucic[at]chello.at
Giving a picture
„You’ll never know, you won’t know, all the stories I could tell myself while looking at these pictures.“ (Derrida, Plissart)
And this always in the double movement of Différance.
Sentences that mean the world!
Sentences that interpret the truth!
What the philosophical practice wants and can do – in search of the true life, „the true life“.
Deconstruction cannot be included in a „term“ deconstruction.
And deconstruction opens up or opens up an access to the other through discoveries of the unknown or the previously unthought.
Deconstruction cannot be defined or completed (cf. J. Derrida, Limited Inc, p. 171 ff., germ. edition).
Deconstruction is and always will be the questioning of the origins, the foundations and the limits of our conceptual, theoretical and normative apparatus. And this always in the double movement of the Différance / Différance . A text that perhaps consists of habitual (binary) thesis and antithesis, when deconstructed, reveals, for example, a multitude of perspectives that exist simultaneously – often in conflict with each other.
This conflict, however, only becomes visible through deconstruction. Deconstruction has an ethical component, since it opens the relationship to the other, insofar as it finds access to the previously unimagined or the previously excluded and possibly invents or finds new social, new interpersonal, new political, new scientific, new legal, new technical, new philosophical and artistic ways of thinking and acting (cf. E. Lévinas and J. Derrida).
Philosophical practice could make a not insignificant contribution to this, I think.
…………………………………………………………………………………………………………………………………………………………………………………………. Philosophical Practices / Politics / Disseminations …………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………… Unsere Aufgabe ist es, die Diskurse der Macht, der Herrschaft, der Autorität – und jeder Diskurs impliziert Machtausübung ! – zu durchkreuzen, logothetisch (im Sinn der Schaffung einer neuen Sprache / einer anderen Sprachverwendung) zu disseminieren, indem wir deren Intertextualitäten, die Kreuzungspunkte vieler anderer Texte in einem jeden Text in viele heterogene Teile auseinander treiben. Der Intertextualität zugrunde liegt die Multiplizität der Codes, die grundsätzlich unbeschränkt ist. ……………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………. Mise-en-Abyme ……………………………………. mise en abîme ………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………….. Abyssos …………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………….. intertextuelle Strukturen als die „Natur“ der Sprache ………………………………………………………. ……………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………….. This reason of understanding, limited by „territory“ (temporally and spatially), the image of temporary textual-configurations ( mise en abyme, picture in picture in picture…), „picture“ as a metaphor of re-flection, the picture of the mirror without tinfoil, the picture of standing behind the mirror as „standing“ in the mirror, – a mirror of distortion and performance/performation (!), a mirror of the initial transformation without origin, – a mirror, which gives the picture ( away ! ?!) for our language, – our language as graphically marked poetics of communication, – literally ! (see J. Derrida, La dissémination, p. 350 und passim) ……………………………………………………………. ……………………………………………………………………………………………………………………………………………………………………………………………………………………………………. Jede Lektüre ( auch „Gespräche“ müssen gelesen werden! Gehörtes ist gehört worden und in der verstehenden Verstandestätigkeit „gelesen“ worden. Aus-gelesen! Ausgewählt! Aus-sortiert! Aus der gehörten „Wirklichkeit“ er-hört und ent-hört, ver-hört, verwirklicht, verkettet, sprachverkoppelt, verlesen!, zusammen-ge-lesen!, zusammengesammelt, ver-sammelt, ge-doublet, ge-setzt, produktiv ausgelesen! ) muß erst eine signifikante Struktur produzieren. Es gibt kein Kriterium für die Identität des Sinns eines Ausdrucks: die Interpretation wird im wissenschaftlichen Sinne eine Sache der Unentscheidbarkeit, was nicht gleich heißt, daß man sie nicht in einem passageren Einverständnis vieler LeserInnen vorübergehend quasi-fixieren und ver- und bewerten könnte und sollte. Sogenannte „Verstehens-Inseln“ temporärer Textkonfigurationen! Ver-stehen auch im Sinne von: eine kleine oder größere Gruppe von Diskurspartizipanten „steht“(!) temporär auf temporär gesichertem „Verstehens“- bzw Verständnis-Grund! ………………………………………………………. ……………………………………………………………………………………………………………………………………………. Dieser Verständnisgrund, dieses „Territorium“ begrenzten (zeitlich und räumlich) Verstehens, das Bildnis temporärer Textkonfigurationen ( mise en abime, Bild im Bild im Bild…), „Bild“ für die Metapher der Re-flexion, das Bild vom Spiegel ohne Stanniol, das Bild vom hinter dem Spiegel stehen als in dem Spiegel „stehen“, – ein Spiegel der Verzerrungen und Performungen, ein Spiegel der ursprünglich ursprungslosen Verwandlungen, – ein Spiegel, der das Bild ab-gibt (!) für unsere Sprache, – unsere Sprache als graphisch markierte Poetik der Kommunikation, – buch-stäblich ! (Vgl. J. Derrida, La dissémination, p. 350 und passim) ………………………………………………………………………………. …………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………….. Philosophical Practices / Politics / Disseminations …………………………………………………………………………………………………………………………………………………………………………………………………………………………………………. …………………………………………………………………………………………………………………………………………… Unsere Aufgabe ist es, die Diskurse der Macht, der Herrschaft, der Autorität – und jeder Diskurs impliziert Machtausübung ! – zu durchkreuzen, logothetisch ( im Sinn der Schaffung einer neuen Sprache / einer anderen Sprachverwendung / einer intensivierten Wahrnehmung / einer komplexeren Lesbarkeit ) zu disseminieren, indem wir deren Intertextualitäten, die Kreuzungspunkte vieler anderer Texte in einem jeden Text in viele heterogene Teile auseinander treiben. Der Intertextualität zugrunde liegt die Multiplizität der Codes, die grundsätzlich unbeschränkt ist. ………………………………………………………………………………………………………………………………………………………………………. The intertextuality and its underlying multiplicity of codes is principally unlimited and unlimitable. The growing deconstruction – textualities and their texture of connotation are not includable or even determinable by any context. ……………………………………………………………………………………… ………………………………………………………………………………………………………………………………………….. More complex readability ! More complicated readability of the world ! Intensified perception ! ! ………………………………………………………………………………………………………………………………………………………………………………………………………………………………………. …………………………………………………………………………………………………………………………………………. ……….. ……….. To contact me, please use only this email: g.kaucic[at]chello.at ……… ………… ………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………..
Jedes Jahr ein Jubiläum / Jedes Jahr bewußt leben
Gegenwartsphilosophie
Adventure Philosophy!
Philosophische Praxis
Gerhard Kaučić / Djay PhilPrax, Wien ( Dr. phil. ), Philosophical Practitioner, Writer
/S/E/M/EI/ON/ /A/OR/IST/I/CON ist ein siebenbändiger Großtext, eine disseminative Lekritüre, dessen zweiter Band der Dekonstruktion von ‚Finnegans-Wake‘ gewidmet ist. Große Literatur ist nicht einfach nur Sprache, die bis zur Grenze des Möglichen mit Sinn geladen ist, wie Ezra Pound meinte, James Joyce verwirklichte, Arno Schmidt und Hans Wollschläger fortführten, sondern sie ist Schrift im Sinne Jacques Derridas, die diese Grenze ständig verschiebt, verdichtet, entstellt. Der Text besteht aus vielen Buchstaben, aus sehr vielen – und jeder Buchstabe ist ein ganzes Universum an Bedeutungen – mehr noch – an „Zeichen“. Jedes dieser Zeichen ist in Bezug auf sich „selbst“ und in Bezug auf alle anderen Zeichen zu setzen und zu lesen. Kein Zeichen darf nicht gelesen werden. Wie im ‚Book of Kells‘ oder den Handschriften des alten Orients in der „untergegangenen“ Bibliothek Sarajewo. Dieser Grenzgang durch die Felder von Literatur, Theorie, Informatik, Wissenschaft, Philosophie und Sprachen arbeitet in und mit allen Überlieferungen des Orients, des alten Europa, der neuzeitlichen Wissenschaften und Literaturen sowie der postmodernen Theorie.
/S/E/M/EI/ON/ /A/OR/IST/I/CON/ ist ein siebenbändiger Großtext, eine disseminative Lekritüre, dessen dritter Band der Dekonstruktion von Wissenschaft und Theorie gewidmet ist. Große Literatur ist nicht einfach nur Sprache, die bis zur Grenze des Möglichen mit Sinn geladen ist, wie Ezra Pound meinte, James Joyce verwirklichte, Arno Schmidt und Hans Wollschläger fortführten, sondern sie ist Schrift im Sinne Jaques Derridas, die diese Grenze ständig verschiebt, verdichtet, entstellt. Konzis arbeitet Inspektor Sem auf dem Strich vor dem Gesetz. Telquel die Bannmeile Europa, Sucht und Seuche, Wissenschaft und Wahrheit, Mikroben, Gene, Spuren zur Autobiographie Sem Schauns. Dieser Grenzgang durch die Felder von Literatur, Theorie, Informatik, Wissenschaft, Philosophie und Sprachen arbeitet in und mit allen Überlieferungen des Orients, des alten Europa, der neuzeitlichen Wissenschaften und Literaturen, sowie der postmodernen Theorie.
/S/E/M/EI/ON/ /A/OR/IST/I/CON/ ist ein siebenbändiger Großtext, eine disseminative Lekritüre, dessen erster Band der Dekonstruktion von Religionen und Mythologien gewidmet ist. Große Literatur ist nicht einfach nur Sprache, die bis zur Grenze des Möglichen mit Sinn geladen ist, wie Ezra Pound meinte, James Joyce verwirklichte, Arno Schmidt und Hans Wollschläger fortführten, sondern sie ist Schrift im Sinne Jacques Derridas, die diese Grenze ständig verschiebt, verdichtet, entstellt. Dieser Text schreibt in sich einen Roman, ein Gedicht, ein Epos auch. Die Geschichte ist ein Krimi rund um den Helden Sam. Eine Geschichte ein Ro man zum letzten Helden, zum ersten Helden. „Es“ ist „Ain Traum Booch“ – wie der „Unter-Titel“ sagt. Dieser Grenzgang durch die Felder von Literatur, Theorie, Informatik, Wissenschaft, Philosophie und Sprachen arbeitet in und mit allen Überlieferungen des Orients, des alten Europa, der neuzeitlichen Wissenschaften und Literaturen sowie der postmodernen Theorie.
/S/E/M/EI/ON/ /A/OR/IST/I/CON ist ein siebenbändiger Großtext, eine disseminative Lekritüre, dessen vierter Band der Dekonstruktion von Sexualität und Sexualisationsprozessen gewidmet ist. Große Literatur ist nicht einfach nur Sprache, die bis zur Grenze des Möglichen mit Sinn geladen ist, wie Ezra Pound meinte, James Joyce verwirklichte, Arno Schmidt, Hans Wollschläger und Oswald Wiener fortführten, sondern sie ist eine Schrift im Sinne Jacques Derridas, die diese Grenze ständig verschiebt, verdichtet und entstellt. Inspektor Sem dekonstruiert Rhetoriken, Sexualanthropologien, Psychagogien, erfindet Schnittstellen, Codes von Liebesrelationen, Liebesmodellen, Geschlechterbeziehungen, decouvriert Paradigmen von Geschlechterdifferenz. Differenz zwischen Liebe und Tod. Dieser Grenzgang durch die Felder von Literatur, Theorie, Informatik, Wissenschaft, Philosophie und Sprachen arbeitet in und mit Überlieferungen des Orients, des alten Europa, der neuzeitlichen Wissenschaften und Literaturen sowie der postmodernen Theorie.
Mit dem fünften Band von ‚S/E/M/EI/ON/ /A/OR/IST/I/CON/ oder zur Autobiographie Sem Schauns‘ erscheint ein weiterer Text in der Reihe zur Autobiographie des Agenten Sem. Sem, Privatdetektiv, Inspektor, Geheimagent, ist Akteur im System Sprache. Die Schrift im Sinne Jacques Derridas ist sein Medium und auszuspionierendes geheimdienstliches Operationsfeld. Das „Echelon-Projekt“ repräsentiert als Ergebnis die Matrix eines großen Lauschangriffs auf das Humanum schlechthin: Identität, Körper, Reproduktion, Sexualität, Macht, Gewalt, Repräsentation, Sprache, Semiotik, Gedächtnis, Wissen, Archiv. Zugleich ist dieser Text vielleicht die Erfüllung der Forderung von Helmut Heissenbüttl nach einer Literatur für intellektuelle LeserInnen und eine Liebeserklärung an Jacques Derrida.
Semeion Aoristicon or to the autobiography of Sem Schauns
……. THE SET …….. THE LEAVING OF THE BOOK …….. !?
/S/E/M/EI/ON/ /A/OR/IST/I/CON/
Psychoanalyse, Sprachanalytische Philosophie, das Unbewußte
Die Sprache, das Sprechen, das Unbewußte (Ubw)
Der Satz und die Philosophie
Falls Sie interessiert sind an einer PP mit mir/uns, bitte nur unter dieser E-mail einen Termin reservieren: To contact me/us, please use only this email: g.kaucic[at]chello.at
If you are interested in a PP (Philosophical Practice) with me, please reserve an appointment only under this email: To contact us, please use only this email: gack[at]chello.at
Philosophical Practice weltweit … rund um die Uhr … rund um die Welt, … „face à face“, … confidential one-to-one conversation, … around the clock … around the world
Grammatologische Philosophische Praxis Dr. Gerhard Kaucic / Djay PhilPrax ( geb. 1959, Autor, Philosoph, PP seit 1989 ) Gespräch, Analyse, Diskurs, Problematisierung, Identitätsdislokation, Subjektivierung, Formalisierung, Fältelung, Komplizierung, Aporie, Dekonstruktion
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Gespräche outdoor/indoor: Grammatologien, Kontextualisierungen, Analysen, Komplizierungen, Plurivalenzen, Dependenzen, Interdependenzen, Grammatiken, Aporien, Dekonstruktion…rund um die Uhr…rund um die Welt…
…around the clock …around the world…
GESPRÄCHE sind EREIGNISSE als TEXT
cf. Jacques Derrida, Signatur Ereignis Kontext, – in: Randgänge der Philosophie, Wien 1988, S. 291-314 ( Französische Originalausgabe: Marges de la philosophie, Paris 1972 )
Head of a Philosophical Practice in Vienna (Austria) since 1989
Anna Lydia Huber
Philosopher, Writer, Feminist, Mediator, Freerider, born 1959, MSc, age 66, 2025
Associate in the grammatological philosophical Practice since 2009 in Vienna and beyond
To contact us, please use only these emails:
g.kaucic[at]chello[dot]at or gack[at]chello[dot]at
The concept of freedom and its freedoms
On the concept and comprehensibility of freedom
We are not primarily concerned with the question of “free” will. This metaphysical approach fails in all discourse alleys due to the reality of every present and present-ness. Constitutional, political, sociological, psychoanalytical. So-called free will can only ever be understood within the certain framework conditions of politics and economics.
Under transparent, constitutional and democratic conditions, we are thus able to recognize to some extent the extent of our subjectively perceived freedom and then define our so-called scope for action in relation to our economic circumstances.
Within this space of reality and cognition, we could ideally shape our lives according to our reason and rationality in accordance with our will as an appropriately free will (to the survival situation!). However, the degree of our subjectively diverse reasonableness repeatedly places a multitude of obstacles and difficulties in the way of all of us (towards each other and among ourselves). Meeting and possibly overcoming these requires all our strength.
The (in the European-influenced) philosophical discourses and trains of thought on “free will”, which are usually not grounded in reality in the philosophical traditions and legacies (up to the present day), must be reminded of Kant, that the freedom in question would have to prove itself in “objective reality” (Kant) and in the successful individual case is even necessary as the reason and first prerequisite for the existence of philosophy itself.
A free philosophy, i.e. a philosophy that realizes itself according to the respective singular free will, always has as a prerequisite a democracy in the coming (Derrida), a democracy in development and determination for the better in the sense of freedom under a constitutional democratic framework. The same applies to literature in any form of performance. Including, of course, the arts, the sciences, journalism, the speech of all.
In the course of history, or rather in the course of the often enough eruptive changes in human living conditions, there have always been smaller, more or less randomly occurring conditions of freedom (free from directly oppressive rule, free from economically oppressive poverty) in which individuals were able to surrender to thinking, to philosophizing thinking.
Examples of spaces of a not yet tangible, not yet visible democracy in the making. Even if only conceivable and recognizable in the distant future. Often enough, such lives ended through forced killing or lifelong survival. Examples of this: Socrates, Boethius, Thomas More, Rousseau, Marx, …
Freedom and crisis. A crisis of freedom.
A world of freedom! ? Which one?
Here are some crumbs towards a philosophical practice and from one of these some notes, digressions and crumbs on the possible rethinking and thinking of a “different” political theory and practice.
Without so-called free exchange on the market, our current economic system would be inconceivable.
All producers and consumers meet as free and equal and make the best decisions for them in their own specific interest in realizing their individual interests.
According to the classical school of economics, the free meeting of supply and demand on the market simultaneously serves society’s interest in the best possible supply of goods.
According to Adam Smith, this is the so-called “invisible hand” of the market.
Does this “invisible hand” really exist?
We think no. This trade relationalism is ideology, attempted mythology and also a bit of “dumbing down of the people” (?!)
The orientation towards market-specific logics of action, more or less hidden logics of exploitation and countless disparities has become more and more dominant in the course of the history of political as well as economic power and even if today Donald J. Trump has canceled the Pacific trade agreement TPP and the transatlantic free trade agreement TTIPP (officially: Transatlantic Trade and Investment Partnership) is no longer being negotiated for the time being, the “logic”(!?) of the “free market economy” will continue to be a cornerstone of the Western promise of freedom – personal freedom and individuality. With all the democratic values of Western democracies.
That’s no small amount.
But I always like to ask for whom?
Undoubtedly for a relatively large number of people in these countries with democracy and the rule of law. I’m happy to admit that. And that is important and should not be minimized. But the many thousands and millions of people who are not included here in these Western countries, even in the much-discussed Germany! What about them! Our politicians are quick to ignore them and most of us are quick to look the other way.
Little thought is given to it. And that pleases and benefits the political far right and plays with it in the social and political arena. The right is growing. Relative poverty remains and is even growing considerably here and there. In France, for example. The redistribution machine distributes upwards!!!
This feeds the fascists and racism just like the wealth multipliers everywhere. Globally. The number of billionaires worldwide is increasing by almost 20% every year!
At the same time, the rapidly increasing destruction of life resources is taking place globally. Land is becoming scarce here and there due to land grabbing. Water is becoming extremely polluted everywhere and our corporations are producing in non-European countries in a way that is not permitted in Europe, plundering states and entire societies and destroying their future basis for life and survival.
Flight movements due to wars of scarcity, power instabilities with the most atrocious excesses and no chance of improvement in this life.
And in Europe, the exploiters of the feeling of foreignness and producers of racism of all kinds towards immigrants.
So-called “democracies of freedom, equality and fraternity” are wavering and walling themselves in. The danger of right-wing populism mutating into fascism is growing and growing until the tipping point is reached. And an end to individual freedoms and the rule of law along with human rights (see Slovakia, Hungary, Georgian, Turkey, Russia,… – and: USA!(?) … – and Israel! (?) ).
Where is the freedom for all! And above all which ones?
Social freedom, economic freedom, political freedom, freedom of expression, …
Where do they exist and for whom? And for how long!
For the Roma in Slovakia or the Czech Republic? For the impoverished in Greece? For the increasingly impoverished (“Hartz IV-ers”) in Germany! For the terrorized and bombed-out Syrians? For the imprisoned or otherwise harassed and threatened political opposition thinkers in Turkey? For the war-torn(!) people in Ukraine? In Gaza? In Israel? And! and! and!
The crisis of neoliberal capitalism?
The global financial crisis caused billions and trillions in losses. Mass incomes fell, jobs were lost in large numbers, entire sectors of industry disappeared.
At the same time, sensational publications and research on climate change . The living conditions of millions of people are under threat. And everywhere and again and again, on both a small and large scale, a simple-minded or even completely ignorant policy. Just look at Germany and the neglect of the rail infrastructure for years, even decades. And. And. And.
The capitalist mode of production and consumption !!! The production and consumption model in the capitalist metropolises!!!
According to Karl Marx, interest-bearing capital is “the mother of all crazy forms” (MEW 25, 483).
Keywords: Rising mass consumption! Increasing mass consumption!!! Of limited land areas and raw materials!!!
Monocultures! Species extinction! Biodiversity! Hunger! System collapse!? Or radical cure including redirection and radical change of the global economic geography!!!????
Regulation of capitalism – a way out or a wooden path or an aporia?
What is economic freedom?
Is it in any way related to freedom of speech, freedom of the press or freedom of assembly, i.e. the freedoms that relate to the right to participate in political life and shape public policy?!
Does economic freedom satisfy basic needs that could be the prerequisite for being able to participate in cultural and political developments?
Milton Friedman is not a supporter of John Dewey’s democratic ideals. He wants the freedom of choice and by this he means the freedom to shop, i.e. to spend money (he only means those who have some!). Friedman speaks of a freedom beyond state control, i.e. of an “economic landscape” in which only and really only private forces (should) have the say. Freedom as economy and life beyond state and thus social (even communal!) control! (cf. the billionaires Thiel, Musk and others)
Freedom as the freedom to want to buy better clothes, food! Consumption! ?
The freedom to charge as much money for private schools and universities as the so-called “market” allows. In other words, the maximum allowed!
The choice is free because it is only, almost only, a matter of money, a question of money as a matter of money management.
The others – those who have no money or too little for housing, education, food – are of no interest from this point of view.
And – the freedom to shop(!) also includes the opportunity to buy and sell other people’s livelihoods!!!
This means that the capital markets are in charge. Wall Street. They alone decide whether a company should continue to operate, where it should be able to develop, or whether it should be allowed to go under and closed down without further ado! Keyword: Rust Belt! Reagan. Thatcher. Bush. There is no industrial policy any more. Trade unions have to be toothless, if at all. No more voice. Consumers? Uninteresting. The environment! A lie of the left! See Trump, Bannon etc.
Investment banks such as Goldman Sachs call the shots. Criticism of this is unwelcome. Many are of this opinion. They support the freedom to shop!
Freedom rules where money rules !!! To paraphrase Frank Stronach, a well-known billionaire in Austria, “he who has the gold makes the rules”!
Keynes‚ theories must be reanimated. The leading role of the democratic state and higher public spending financed by a different tax policy (much higher taxation of wealth, machine tax, financial transaction taxes, Yanis Varoufakis‚ “general basic dividend”, see Der Standard Sat./Sun, March 4/5, 2017, “Maschinen, Roboter und andere Steuerpflichtige”, in: Der Standard “Kommentar der Anderen”, p. 39 etc.) to increase distributive justice on a global scale, – as a result, increased opportunities for participation in the political process for as many as possible and perhaps the chance to preserve and protect the life of the remaining species, – also and especially for the benefit of us all !!!! ( Read also: Thomas Piketty: Das Kapital im 21. Jahrhundert. C.H. Beck Verlag 2014 and Stephan Schulmeister: Der Weg zur Prosperität. EcoWin publishing house 2018 )
We humans also depend on the life of the many insect species. According to a new study, 80% of all insects have been wiped out in the last 20 years!!!!!
A great many philosophical practices will still be needed. … Hm! Yes, as I said, many philosophical practices will still be necessary.. Political theories and policies are all based on the axioms and values of philosophical provenances.
I would like to thank my guests for their inspiring and hopeful reflections, trains of thought and thought creations – sometimes and always on the edge of the abyss.
No reason without an abyss? Philosophical practice as a construction site with building blocks, ruins, gravel, scrap and techné and as a free experimental laboratory for thought walks in thought buildings and ruins of an archaeological nature.
And: As always, we have too little time!
Every sentence has too little time. Every sentence displaces by jumping. It displaces many other possible and necessary (!) sentences (for more, see my YouTube video on “The sentence”).
Every sentence, every word, every code drives its essence and its mischief in incommunicability!
Every sentence greets a ghost. Every sentence is a ghost.
Every sentence in every setting and every session (including those in a PP/philosophical practice).
I should always have the opportunity to explain all the psychoanalytic, economic, political and juridical implications of the above.
I refer all readers to my/our publications on the net and to the publications on paper.
The terrain of reading is abysmal(!) and unlimited!
To contact us, please use only these emails:
g.kaucic[at]chello[dot]at or gack[at]chello[dot]at
Together with the processes of history, we must think the singularity.
((( Additional remark on the following “Mundus Corpus” as an insertion and grafting:
Practice and practices: What happens in a philosophical practice like ours. What happens in a philosophical practice? What is a philosophical practice? What is philosophical practice? ( see below in this blog post and see especially above in the teaser ! ) What happens in my philosophical practice.
The compact citation context text “Corpus” here (!) is owed to a lucid, precise and concise reading accuracy and reading contemporaneity (strictly speaking only almost/nearby!), – a kind of grammatological necessity of thought!
In my grammatological philosophical practice, we do not formulate about something, not about texts (what is said / not said / thought / interpreted / written / drawn / filmed / meant / mediatized / realia of any kind) // (in relation and reference to supposed truths of reality), but we process as precisely as possible as readers of a text passage by reading it and subsequently analyzing the concrete (! ) ( and only these! ) linguistic units and perpetual incessant interrelation (!) of what is analyzed and its decoding by deconstructing as many (!) implications, references, (un)thoughtfulnesses and the thinking of the trace ( cf. teaser on grammatology and the trace:
“The trace, in which the relationship to the other emerges, expresses its possibility in the entire realm of being, which metaphysics has determined as present-being from the hidden movement of the trace.
It is necessary to think the trace before the existing. …“ Op. cit., Jacques Derrida: Grammatology, pp. 81-88, germ. ed. ).
And all of this almost in the form of “simultaneity” (!), which can almost be grasped locally – that is, in the form of maximum attention to the text currently(!) being read and in question.
After all, in a fairly and appropriate actuality and freshness of the respective now-time and as now-me (!), – that is, a bold and courageous kind of acute (!) in the time of a now and now and now as well as in the formatting of a space of the desired, ( perhaps “dreamed”! ), and as realistically at first unthought-of presence of I and me.
“face à face”)))
MUNDUS CORPUS
“The Sense of the World” (Jean-Luc Nancy)
“Responsibility of the Sense” ( in: J.-L. Nancy, Das nackte Denken, Zurich, Berlin 2014, pp. 201-213 )
“Corpus” ( cf.!, read!,- absolutely !: J. – L. Nancy ! )
“This thinking is maddening. … the repulsion of the world is the world. Such is the world of bodies. It has in itself this disarticulation, this inarticulation of the corpus.” (Corpus, p. 94) !!! Violence and the body !!! Violence and impossible thinking !!! Body-speaking !!! Touching !!! Madness !!! Delusion !!! Sense !!! Paranoia ???
“The Primacy of the Same or Narcissism” (Emmanuel Lévinas: The Trace of the Other, p. 167, p. 217, germ. ed.). “The senseless suffering” (hes., – in: Between us. Mch. 1995, p. 117ff., germ. ed.). “Touch anxiety” as the cause of the lack of a consciousness of plurality and otherness (AntjeKapust: Berührung ohne Berührung. Mch. 1999, germ. ed.).
For something to make sense, I have to be able to acquire it. To be able to acquire it through iterability. I need repetition (!). I have to learn to distinguish. I must be able to recognize it. I must be able to identify it. Appropriation processes are educational processes! Something only makes sense under this condition. I do not determine the meaning. I only desire it. I strive for what I am able to recognize. I need perspectives!
I need perspectives for a limited appropriation. I must be able to appropriate meaning and thus a conscious existence in relation to others.
In other words, based on Heidegger’s Being and Time, I must be able to live my “Being to Death”(!) as full of meaning as possible (cf. my blog post on “Charlie Hebdo”) and consciously and creatively.
A life full of meaningful moments! (cf.: John Dewey, Experience and Nature)
Deconstruction is permanently engaged in the struggle to limit violence, a violence that is inseparable from the discourse of human rights.
( see “Teaser” Blogspot-Blog 2014 ff. on the question of deconstruction, on the question: What is deconstruction? What “is” deconstruction. On the question: What is “here” deconstruction ?, – and how does deconstruction happen, how does deconstruction occur, what does the deconstructing practice do, compare blog post: “POÉSIE ENGAGÉE Sprachruf Rufsprache https://disseminationsdjayphilpraxkaucic.blogspot.com/2015/02/poesie-engagee-sprachruf-rufsprache.html?m=1
Let no one unversed in „psychoanalysis“ enter here
ΜΗΔΕΙΣ ΑΓΡΑΜΜATIKÓΣ EIΣITΩ
Medeis agrammatikos eisito
Let no one unversed in „grammatology“ enter here
ΜΗΔΕΙΣ AΦPENÓ-ΠΛHKTOΣ EIΣITΩ
Medeis aphrenoplektos eisito
Niemand ( m / f / o ), der nicht „leidenschaftlich“ ist, sollte Eintritt suchen !
No „passion“ ( cf. Nietzsche ! Rousseau, Freud, Artaud, Derrida ! ) no entree !
(( Cf. Teaser !!! Blogspot-Blog 2014 ff. ))
ΜΗΔΕΙΣ AΨYXOΛOΓIKOΣ EIΣITΩ
Medeis apsychologikos eisito
Let no one unversed in „psychoanalysis“ enter here
ΜΗΔΕΙΣ ΑΓΡΑΜΜATIKÓΣ EIΣITΩ
Medeis agrammatikos eisito
Let no one unversed in „grammatology“ enter here
P A S S I O N / passion / passages / phrenoplekt / patheticus / passionate / emotional contactions / empathy / trust / pathos / emotion / movement / motion / touching, Jacques Derrida ( „So this text has several ages. From one sentence to another it sometimes jumps for years. I could have played a game with the reader and marked the layers of an archive in colour.“ cf. quotation from „Preface“ in: Jacques Derrida: Touching/Berühren, Jean-Luc Nancy p. 6 ) : : I play this game as desire and necessity and as desire need:
I
ONE PERHAPS ! ALSO ! Almost ! GREAT ! LAUGHABLE ! „GESTURE“ !! ONE about TIME OF YEAR ! AND PASSIONATE !! READERS A reader who has been faithful and passionate for decades!
see/look/reflect teasers (of the blog) and its color mark(s) color mark(s) color mark(s) color mark(s)color mark(s) color mark(s) color mark(s) color mark(s) color mark(s) color mark(s) color mark(s) color mark(s) color mark(s) color mark(s)!
(( small instruction / Hint(!):
The „Book of Kells„, Wittenwilers „Ring“ about, fine arts, „holy“(!) writings, medieval rare splendor copies of „Book“(!), compositions, language(s) / metaphors like sun>light>illumination>enlightenment etc.., Architecture (facades and plans), Geographical maps, globes, corrected school notebooks, shopping lists, stage directions, margin notes, secret files, confidential files, blackened files(!), >>> Arno Schmidt „Zettels Traum„(!), Lawrence Sterne „Tristram Shandy“(!), „Rom Blicke“(R. D. Brinkmann), Gerhard Anna Concic-Kaucic „/S/E/M/EI/ON/ /A/OR/IST/I/CON/“(!!!) etc. et cetera !
All these and even more are objects, realities with reference surplus, significant and semantic surpluses/added values/added value. Additional markings as second and third level of contexts and denotation potentials. Color marking! Color markings!
Double and doubling reading! Cf. the side lines at the beginning of Heinrich Wittenwilers „Ring“.The reading including the color lines as interpretations of the second level enables whole text logic cancellations across and contrary to the first simple recording of meaning and sense of the first reading!!!
There is no literal sense/(meaning!) – those who think this succumb to the power of habit and thus to their own reading laziness.
Everything that appeals to you(!) should be read at least seven times !!! Please always pay attention to the colour markings! Especially the markings in the teaser! An additional interpretation level, deconstruction level and reading link! )) : : „Le sens du monde“ (J.-L. Nancy)
The meaning of the world
The senses of the world
Sense Interlacements Incommunicability
Philosophical practice the enigmatic and disturbing necessity
Of communication
Grammatological Philosophical Practice the Enigmatic Necessity
of communication
!!! cf. first and foremost to the word „communication“ and to the meaning and situation in the semantic field of communication Jacques Derrida’s „signature event context“ , – in: Randgänge der Philosophie. Vienna 1988, p. 291ff. (german edition) !!!
Short Inductio on Philosophical Practice with Gerhard Kaučić (Dr. phil.) and Anna Lydia Huber (MSc), born ’59 Conversation, Discourse, Deconstruction
Dissertation/Doctoral thesis Gerhard Kaučić Paris Lodron University Salzburg 1986
Gerhard Kaučić: Grammatotechnè as grammatology of the “Herzgewächse” or of incommunicability. Dissertation Salzburg 1986.
https://permalink.obvsg.at/AC02072855 On Jacques Derrida’s deconstruction and Hans Wollschläger’s “Herzgewächse” (novel), deconstruction of the problematic nature of communication including “illegibility” / “illisibility” (R Barthes, Hamacher, Paul de Man) … 1986
The trace of something must be thought before the existing! (Derrida)
Heraclitus already calls the awake thinkers those who do not “think things as they encounter them”.
” the secret of the communicative in the constantly
threatening incommunicability”
Performativity / Performativity ! ( J. Derrida, “Signature, Event, Context” / J. Butler, “Excitable Speech. A Politics of the Performative” / E. Fischer-Lichte, ‘Aesthetics of the Performative’)
Escaping the “ commented ‘ of the ’commentary”!
( cf.: § Para-Graphie : K o m m e n t a r , – in: Gerhard Kaučić: Grammatotechnè als Grammatologie der “HERZGEWÄCHSE” oder von der Inkommunikabilität. Salzburg 1986, pp. 46-71., german ed. )
Escape the reduction, the falsification, the humiliation, the castration of the “text” by the “commentary”!
The “commentary” always restricts the “text”!
Performanz / Performance !
Text politics !
Text performance / repetition / iterability / marking !
Dissemination / Idiom ! Performativity !
( cf.: § Para-Graphie : D i s s e m i n a t i o n, – in: Gerhard Kaučić: Grammatotechnè als Grammatologie der “HERZGEWÄCHSE” oder von der Inkommunikabilität. Salzburg 1986, pp. 71-74., german ed. )
Text music / text image / coloratura / voice / texture !
Text configuration
What is information? What is a sentence? What is a question? What determines a question?
Philosophical practice as overcoming fear! The eternal conflict with authority as a permanently deconstructive attempt at communication – the secret of the communicative in the constantly threatening incommunicability. Our task is to thwart the discourses of power, of domination, of authority – and every discourse implies the exercise of power! – by analyzing and deconstructing the ideologems and their codes.
Every sentence has too little time. Every sentence displaces by jumping. It displaces many other possible and necessary (!) sentences (for more see my/our YouTube video on “The sentence”).
Every sentence, every word, every code drives its being and its mischief in incommunicability!
Every sentence greets a ghost. Every sentence is a ghost.
Every sentence in every setting and every session (including those in a PP/philosophical practice).
I should/we should always have the opportunity to explain all the psychoanalytic, economic, political and juridical implications of the above.
I refer all readers to my/our publications on the net and to the publications on paper.
The terrain of reading is abysmal(!) and unlimited!
Philosophical practice
the enigmatic and disturbing necessity
of communication
undecidability ? Incommunicability ?
Emergence of the self! Markings!
S e l f s t – R e f l e c t i v i t y
Reflectivity
Self-reflectivity
Gerhard Kaučić, “§ ParaGraphie : Différance/D i f f e r ä n z”, – in: G. K.: Grammatotechne als Grammatologie der HERZGEWÄCHSE oder von der Inkommunikabilität. Salzburg 1986, pp. 74-84. (germ. ed.)
and esp:
J. Derrida, La différance, – in: “Randgänge der Philosophie”. Vienna 1988 (Passagen Verlag), pp. 29-52. (germ. ed.)
What and how would be an appropriate thinking practice today
In what >is<(!) philosophy conceivable today and through what or from where is that which we mean differently by philosophy to be practiced.
The term(!) différance questions the human being in a certain sense and thereby draws the history of life in general.
Once again to humanism as logocentrism or phonologocentrism.
Derrida shows that the traditionally hierarchical arrangement of the two components of language must be deconstructed. Right up to modern linguistics, the ideal meaning of a sign, called s i g n i f i c a t (the conception), is placed above the material carrier of the meaning, called s i g n i f i c a n t (the sound or written image). An attempt is always made to align the external signifier, the writing, with a transcendental signified.
Think of what we said earlier about religion, God and man.
However, every signified (the idea!) is (according to Derrida) “always already in the position of the signifier” (Derrida, Grammatology, p. 129, germ. ed.).
There can be no meaning and no sense that could escape the spatialization and temporalization as well as the differential play of signifier relations.
According to this definition, writing is a sign of signs, a signifier of signifiers.
This reversal is primarily intended to show that the materiality of the signifier is not added to the meaning a posteriori and externally, but vice versa, that the sense is the e f f e c t of a signification that has always already been implicit. In this way, Derrida reformulated and reconceptualized the relationship between language and writing.
Through Derrida’s transformation of the concept of writing, it goes beyond that of language and includes it.
All of this results in a completely new understanding and event of text, because it has been transformed several times.
The “essence”, the practice of deconstruction, is inherent to such a text (understanding), i.e. “written into” it (cf. Derrida, Freud and the Scene of Writing or Freud’s “Wunderblock”).
The thinking of difference/différance is the inherent practice of “deconstruction”.
This is what my dissertation is about as a philosophical practice
(( and this includes the conversation, but also my/our writing practice before and after each setting/session(!) ))
always about grasping texts (written, spoken or representations(!), e.g. of a technical, artistic, economic, political, institutional nature) in their inner structure and in their interaction with other texts.
The texts are not only to be analyzed and interpreted, but their conflictuality, their aggressiveness, their concealed content and intentions are to be unmasked through the practice of deconstruction.
What is meant is the visualization of the duality of the simultaneous presence and absence(!) of truth.
We express propositions of intentional analytical truth and thereby simultaneously suppress other possible propositions of truth or untruth.
Jacques Derrida describes the process of life with the invention of his D i f f é r a n c e
(( cf. teaser and footer in our blog ( Philosophical Practices / Politics / Disseminations Philosophical Practice G Kaučić & AL Huber
in which man is a special case, a unique case. Almost a coincidence, and yet from a certain distance covered by processes of a physical, chemical and then neurological nature, increasingly stringent, defined, fixed.
Where is the transition from animal to human?
That is exciting and thrilling. Is there even such a thing as drawing a line?
I ask this question without any intention of turning humans into animals.
We are animalistic, but not beastly alone. And what does animal mean here! ( in this blog, – see my blog posting “Animal Philosophy” !!! )
Animals are! Are many different individuals! And each animal is unique !!!
And some animals even have so-called human characteristics such as memory, technical ability, special skills, reasoning ability, love, communication, etc.! And sometimes even consciousness!
Jacques Derrida’s phonologocentrism means, among other things, that all humanism is logocentric and all metaphysics is humanism.
Even if most philosophers to this day do not like to hear this.
Humanism as metaphysics is the enemy of animals.
The enemy of animals and ultimately also the enemy of humans.
I can’t roll up everything here(!) now (we always do that!), take a look at my/our animal philosophy in the blog, – read Derrida’s work on it and pay attention to the “sins”(!) – catalog, – my/our red list on the “coming democracy”! (keyword “species extinction”, “climate change”, … etc.; always to be found in the appendix of each posting in red font, English and German).
If grammatology “cannot be a science of man” it is precisely because “from the outset it poses the fundamental question of the name of man” (J. Derrida, Grammatology, 1974, p. 148, germ. ed.).
This dissertation and our subsequent work, accompanied by publications on paper and online, are all about this: Gerhard Kaučić (Dr. phil.), Anna Lydia Huber (MSc), Jg. ’59 Gespräch, Diskurs, Dekonstruktion
The tasks of a future democracy/a democracy on the rise/a permanent advent/arrival of democracy/a democracy in the arrival ( Jacques Derrida ), to think the subject as „planetary“ (cf. G. Ch. Spivak, see teaser, – the teaser from my blog; note: the teaser is only visible in the web-version!), – especially concerning the great challenges of politics in the 21st century: Utopia (?!) of reflexive solidarity (Spivak),
borders of a planet (John Bellamy Foster et al. (Ed.): The Ecological Rift: Capitalism’s War on the Earth, 2011), deconstructive politics as an ideological-critical reading of the imperial archive, geopolitics, geopolitical involvement, geopolitical interest driven policy and/as value policy, power, morals and human rights, analysis of power, gender and governmentality, teletechnology, political bodies, complexities of rule, citizenship, parliamentarianism, peace policy, institution building and institution maintenance, economically correct and fair redistribution of social wealth, proper management of Migration (Flüchtlinge, Refugees), …
proper handling of migration (refugees), migration and capitalism, Postkolonialismus, neocolonialism, postcolonialism, Kolonialisierung auf allen Ebenen, Kolonialismus, Rassismus, Faschismus, Neo – Kolonialismus, Ökonomismus, Imperialismus,
Ökonomischer Imperialismus (angeleitet durch die Neue Institutionenökonomik, die Transaktionskostenökonomik und die Prinzipal-Agent-Theorie; im Gefolge des New Public Management treten an die Stelle von Handeln nach Maßgabe professioneller Ethiken Kontraktmanagement mit Zielvereinbarungen und anstelle einer Berufsethik Qualitätsmanagement und Benchmarking samt Controlling und Leistungsrechnung mit all ihren Schattenseiten und ungeplanten Nebenwirkungen, – vgl. Richard Münch: Globale Eliten, lokale Autoritäten, Frf. 2009, Suhrkamp, S. 18 vv.ff.),
the world as environment and its destruction, manmade environmental disasters, shipping, esp. container shipping, pollution of oceans, pollution of soil, greenhouse gases, temperature rise, shortage of resources, prosperity gap,
population density, urban development ( e.g. „Gängeviertel“ in Hamburg, the initiative „Komm in die Gänge“ stands for discourse and practice of a different (!) form of urban development and is an example and symbol that gives hope against gentrification and the destruction of old buildings ),
urban development towards a green city, urban philosophy, reddening of the city, city of dreams, madness and society, madness and city, city and sexuality, desire and city, city as text, city and writing, city as writing, the city and the divided I, the city and the power, the city and the political, the city as a mechanism of discipline, the city as a social testing lab, the city and the philosophical practice with many practices, the world as a city and the other, water wars, religious wars, climate change, climate consequences, global warming, nuclear relicts, climate wars, climate catastrophes, civil wars, „ethnic cleansing“ (!), genocide, violent conflicts, social questions, ecological questions, planetary principle, tradition history, the question of a global government (!?), social catastrophes, terrorism, natural disasters, migration, unstable states, poverty, wealth, corruption, media policy and presence-ideologies, war and non-war, world order and biopolicy, weapon development, arms delivery, violent and oppressive power politics, religious fanaticism, party political fanaticism, terrorism, biodiversity, standardization, factory farming, animal factories, animal consumption, „meat production“!, animal rights, animal philosophy,
„animal turn“ (vgl. Anne Peters, Tier-Recht im Zeitalter des Menschen, – in: Renn/Scherer (Hg.), Das Anthropozän. Zum Stand der Dinge. Berlin 2015, S. 67ff.),
ethical norms, euthanasia, terminal care, aging, health and sports, sports and age, ethics and medicine, cyber war, cyber crime, technology and space, political demarcation, deterritorialization, tourism, mass media, mass mediality, neoliberalization of the subjects, power,
truth and passion (vgl.: Gabriele Michalitsch: Die neoliberale Domestizierung des Subjekts. Von den Leidenschaften zum Kalkül. Campus Verlag, Frankf. a. M. 2006, bes. S. 29ff. und S. 101ff.),
sex labour, difference and the shaping of the social ( Antke Engel: Bilder von Sexualität und Ökonomie. Queere kulturelle Politiken im Neoliberalismus. Bielefeld 2009, S. 138ff. ),
automobility, digitalia and upbringing, education, unemployment, debt crisis, failing of democratization, neglect of the common good,
production and consumption (David Harvey), globalized consumption, market fanaticism, power of the market, democratization of the market, power of the globally operating financial markets, education, social policy, urban policy, policy of affordable housing, youth unemployment, social inequality, exclusion, individuality, sovereignty, liberalism, egalitarianism, limits of growth, mobility, traffic and communication, ecology, freedom, justice, interests of corporate groups, turbo-capitalism, global tax culture, international tax evasion, tax fraud, Drogierungsverhalten, drug laws, drug culture,
the own and the foreign, fascism, antisemitism, racism, sexism, human trafficking,
modern slavery (cf.: Kevin Bales, dt. Üs: „Die neue Sklaverei“, engl. V.: K. B., „Disposable People. New Slavery in the Global Economy“ und Hanns Wienold ),
„Neger, Rasse, Rassen-Subjekt, Rassismus, Schwarze Vernunft, Versklavung, Sklaverei, Massenversklavung in der Geschichte gestern heute morgen, das Rassensubjekt/Negro, race, racial subject, racism, black reason, enslavement, slavery, mass slavery in history, yesterday – today – tomorrow, the racial subject“
((cf.: Achille Mbembe: Critique de la raison nègre. Paris 2013 ( Orig. fr. ). Achille Mbembe: Critique of Black Reason. Duke University Press Books 2017 (transl., Laurent Dubois). Achille Mbembe: Kritik der schwarzen Vernunft. Berlin, Suhrkamp, 2014 (ÜS aus d. Franz., Michael Bischoff). )),
arms trade, private purchase of weapons, possession of weapons, increase in complexity, knowledge generation, urbanization and population growth, democracy deficit, sustainability crisis, green energy, energy regime, energy crisis, legitimization crisis, territoriality, agricultural policy, fishing policy, famine (cf. Jean Ziegler),
famine and capitalism, „the right to food“
(( human right, UN-social covenant, Article 11 (1) and (2); human dignity ( primary normative principle of human rights, ethical principle, „dignitas“ (Cicero), the „idea of the good“ (Plato), fundamental „equal worth of all human beings“ (Kant), protection of the human dignity in Article 2 of the Treaty on European Union )),
need of land, land grabbing, land robbery, justice, human rights, decolonization of thinking, policy of displacement, solidarity across class, race, and national boundaries (Mohanty, passim),
just policy as a policy of strengthening the weak
(( zum planetarischen Subjekt cf. Gayatri Chakravorty Spivak: Imperative zur Neuerfindung des Planeten – Imperatives to Re-Imagine the Planet (hg. v. Willi Goetschel engl./dt.). Wien 2013, 2. Aufl., Passagen Verlag, S. 49vv.ff.
and Charles Taylor: Multiculturalism and the „Politics of Recognition“. Princeton 1994, p. 28 ))
Philosophischer Salon Gerhard Kaučić Djay PhilPrax & Anna Lydia Huber Gasometer Wien
Philosophical Lounge / Philosophischer Salon G Kaucic & AL Huber Vienna, Austria, – Gerhard Kaučić (*1959), head of a philosophical practice for 36 years in Vienna ( 1989-2025 ff.)
g.kaucic[at]chello[dot]at or gack[at]chello[dot]at
Philosophische Praxis
GESPRÄCHE sind EREIGNISSE als TEXT
cf. Jacques Derrida, Signatur Ereignis Kontext, – in: Randgänge der Philosophie, Wien 1988, S. 291-314 ( Französische Originalausgabe: Marges de la philosophie, Paris 1972 )
Translation into English, Gerhard Kaučić (Dr. phil., b. 1959), European Philosopher, Writer, Feminist, Translator, Freerider , Europäischer Philosoph, Philosophische Praxis/Praktische Philosophie, Sprachanalytische Philosophie, Dekonstruktion, PP Wien, Österreich, Europa
Gerhard Kaučić, Alter 66, 2025, Anna Lydia Huber, age 66, 2025
Philosoph:in des Denkens der „différance“ (cf. J. Derrida, La dissémination. Collection „Tel Quel“ aux Éditions du Seuil, Paris 1972)
To contact us please use only this email: g.kaucic[at]chello[dot]at
Öffnungszeiten / Hours of opening: Mo – Fr: 11 – 20 Uhr
Honorar nach Vereinbarung / Charge by arrangement
Gespräche outdoor/indoor: Grammatologien, Kontextualisierungen, Analysen, Komplizierungen, Plurivalenzen, Dependenzen, Interdependenzen, Grammatiken, Aporien, Dekonstruktion…rund um die Uhr…rund um die Welt…
…around the clock …around the world…
To contact us, please use only these emails:
g.kaucic[at]chello[dot]at or gack[at]chello[dot]at
Gegenwartsphilosophie
Contemporary Philosophy
Gerhard Kaučić & Anna Lydia Huber ( geb. 1959) Philosophische Praxis 1989 ff.
( Mitarbeiterin in der grammatologisch-philosophischen Praxis seit 2009 in Wien und darüber hinaus )
( Associate in the grammatological-philosophical practice since 2009 in Vienna and beyond )
Gerhard Kaučić
Philosoph, Feminist, Mediator, Autor, Freerider, geboren 1959, Dr. phil., Alter 66, 2025
( Leiter (seit 1989) der Philosophischen Praxis Gerhard Kaučić (Dr. phil.) & Anna Lydia Huber (MSc) )
( Head (since 1989) of the Philosophical Practice Gerhard Kaučić (Dr. phil.) & Anna Lydia Huber (MSc) )
To contact us, please use only these emails:
g.kaucic[at]chello[dot]at or gack[at]chello[dot]at
Narratives, Reports, Analyses, Reflections from the Practice/from my/our Philosophical Practice
Vienna 36 years of practice jubilee (1989-2025 ff.) jubilee 36 years PP 2025
Discourses, analyses, descriptions, critiques, explanations inevitably always fall under the category „commentary„.
Comments are always something added. They try to approach a thing, an event, an institution, an action, in short, a text in any form, even if it is music. Comments try to suspend something. This always fails. Comments create a displacement, a repression as well. And with time they often cover up the thing itself.
Why?!
The „commentary“ limits the open semantic game with the means of identity, repetition and the temptation to represent the same. In this way it makes itself a mechanism of control and order by restricting and delimiting discourse and trying to establish unambiguity.
A translation is never a replacement ! Every setting is already a translation of the thought and the unthought. A translation changes the place, shifts and changes and is thus always a different text.
Only an approximate signified can be saved over(!) this way.
Every reading ( even „conversations“ must be read! ) must first produce a significant structure.
There is no criterion for the identity of the meaning of an expression: the interpretation becomes in the scientific sense a matter of undecidability, which does not mean that one could and should not temporarily quasi-fix and evaluate it in a passagere consent of many readers.
So-called „islands of understanding“ of temporary text configurations!
Understanding also in the sense of: a small or larger group of discourse participants „stands“(!) temporarily on temporarily secured „understanding“ – or understanding – ground!
This reason for understanding, this „territory“ of limited (temporally and spatially) understanding, the image of temporary text configurations, the image of standing behind the mirror as „standing“ in the mirror, – a mirror of distortions and performances, a mirror of originally unoriginal transformations, – a mirror that gives off the image (! ) for our language, – our language as graphically marked poetics of communication, – literally ! (See J. Derrida, La dissémination, p. 350 and passim)
The commentary sets the author as the supreme principle of the order of discourse (vg. M. Foucault, Ordnung des Diskurses) and generates its authorities.
„We“(!) represent the task of disseminal critical communication as an open text of a writing, escaping exegesis and the re-presentation of the commentary.
The task is also to be expressed in such a way that „the speech is first as good and then better understood as its author“ (Schleiermacher, Hermeneutik und Kritik, p. 94).
For us, the only critique to be accepted is the permanently critical critique, i.e. a permanently deconstructing critique whose object is the writable of the text, a permanently multiplying text.
„A signifier is, from the outset, the possibility of its own repetition, its own image or its similarity to itself. This is the condition of its ideality. What identifies it as a signifier and as such gives it its function and relates it to a signified can never be a ‚unique and special reality‘ for the same reasons. From the moment the sign appears, that is, from ever since, there is no possibility of finding the pure ‚reality‘, ‚uniqueness‘, and ’specialness‘.” (Derrida, Grammatology, p. 165, germ. ed.)
The authority of the Logos, the commentary, the dominion of the interpretation of scripture nailed to its origins has for some time been exposed to the critical criticism of deconstruction and thus the chance of democracy in the coming (Derrida).
All this points to a radical possibility that cannot be thought of by any single science or abstract discipline (Derrida, Grammatologie, 168f., german edition).
Intertextuality and the underlying multiplicity of codes is in principle unlimited and cannot be limited.The resulting deconstructive textualities and their connotation texture cannot be included or even determined by any context.
The “text” has ceased to be an object in itself. The permanently absent presence of
I n t e r t e x t u a l i t y (this applies to every text, and has done since time immemorial), in which the power of the break with its contexts as a sum of never fully present presences has always been structurally immanent in every sign of writing, has always determined writing – writing without origin and destination (arche, telos).
Practice of d i f f é r a n c e ! ! !
European Philosopher, Writer, Feminist, deconstructed Hegelian, Translator, Mediator, Freerider, Bicycle Traveller, Enduro Biker, Ecomobilist, Survivor, Philosophical Practitioner/Practical Philosophy, Analytical Philosophy of Language, Deconstruction, Philosophical Practice Vienna Austria Europe ))
Adventure Philosophy! AN ANNIVERSARY EVERY YEAR / LIVING CONSCIOUSLY EVERY YEAR …………… Adventure Philosophy ……. Adventure Life !!!
……………………………………… Grammatological practice, philosophical practice, philosophy, what is philosophy, understanding, desire, knotting, knots of life and writing and of life as writing, semiology becomes grammatology, philosophy as science, differ/a/nce, Socratism as stultification, theoria as the highest form of practice. ……………………………………………….
Writing (cf. teaser), language, the sentence, the word. Every sentence is a leap!
Personal history and general history; language consciousness unconsciousness; what does this have to do with general history, experience, phenomenology (e.g. that of Merleau-Ponty), desire (e.g. Freud, e.g. Lacan, e.g. Melanie Klein), processing, reality, „psychic reality“ (Freud) (?!) ……………………………………………………..
LANGUAGE, THINKING, PHILOSOPHY, UBW: …………. HOSPITALITY PHILOSOPHICAL PRACTICE ……
……………………………………………………………………….. Gastfreundschaft Philosophische Praxis ……………………………………………………………………. ich versuche
……………………………………………………………………. I try to explain why I answer requests for lectures, seminars or discussions permanently and persistently (almost) in the negative; my grammatological philosophical practice requires deconstruction. ………………………………………………………………………………………………………………………………………… And this requires ruthlessness, independence and the utmost attention! …………………………………………………………………………………………………………………………………………………..To a person to whom you want to be able to listen and whose words you want to be able to perceive, in all openness, to such a person you should want to and be able to develop a love, a passion, or at least an affection.
The body should not only not be ignored, but should be perceived and valued with an open mind – in all its frailty, fragility and vulnerability! ………………………………………………………………………………………………………………………………………………………………………………..Body also means voice, color of voice, tone of voice, rhythm, tempo, gesture, movement, face, eyes, looks, expression, etc. ……………………………………………………. the body is something beautiful, – …………… …………………………………………………….
(art shows us the body, as do traditional tribal cultures in Africa, Australia and America; people enjoy the body as text and often „describe“ it with tattoos), ……………………………………………………., – today
and in earlier cultures. …………………………………………………….
The body is the basis for any structurality of successful intellectual intimacy of any philosophical practice as conversation.
PHILOSOPHICAL PRACTICE VIENNA PHILOSOPHICAL PRACTICE AUSTRIA PHILOSOPHICAL PRACTICE AUSTRIA EUROPE
Grammatological Philosophical Practice, Gerhard Kaucic / Djay PhilPrax & Anna Lydia Huber Vienna
Philosophical practitioners, grammatologists, authors, cyclists, ecomobilists, the philosopher as cyclist, the philosopher as bicyclist, the philosopher as traveler, the philosopher as agitated and mover, the philosopher as scout ……. track ……. trace ……. Grammatology … Deconstruction
Freerider, enduro biker (s works), mountain biker, touring cyclist, Gerhard Kaučić / Djay PhilPrax (*1959), philosopher, , – philosophical practitioner, grammatologist, writer, author, – cyclist, mountain biker, racing cyclist, folding bike cyclist, ecomobilist, –
the philosopher as cyclist, the philosopher as bicyclist, the philosopher as traveler, the philosopher as agitated and mover, the philosopher as scout ……. track ……. trace ……. Grammatology ………. Deconstruction
If you are interested in a PP (Philosophical Practice) with me, please reserve an appointment only under this email: To contact us, please use only this email: gack[at]chello.at
Philosophical Practice weltweit … rund um die Uhr … rund um die Welt, … „face à face“, … confidential one-to-one conversation, … around the clock … around the world
Grammatological Philosophical Practice Dr. Gerhard Kaucic / Djay PhilPrax ( born 1959, author, philosopher, PP since 1989 ) Conversation, analysis, discourse, problematization, identity dislocation, subjectivation, formalization, folding, complication, aporia, deconstruction
Opening hours: Mon – Fri: 11 a.m. – 8 p.m.
Charge by arrangement
Conversations outdoor/indoor: grammatologies, contextualizations, analyses, complications, plurivalences, dependencies, interdependencies, grammars, aporias, deconstruction…around the clock…around the world…
…around the clock …around the world…
TALKS are EVENTS as TEXT
cf. Jacques Derrida, Signatur Ereignis Kontext, – in: Randgänge der Philosophie, Vienna 1988, pp. 291-314 ( original French edition: Marges de la philosophie, Paris 1972 )
Translation into English, Gerhard Kaučić (Dr. phil., b. 1959), European Philosopher, Writer, Feminist, Translator, Freerider , European Philosopher, Philosophical Practice/Practical Philosophy, Language Analytic Philosophy, Deconstruction, PP Vienna, Austria, Europe
To contact us, please use only these emails:
g.kaucic[at]chello[dot]at or gack[at]chello[dot]at
36 years Head of Philosophical Practice Gerhard Kaučić (Dr. phil.) & Anna Lydia Huber (MSc)
Philosophical Practice Vienna, G Kaučić & A L Huber 1989 ff.
Deconstruction enables the relationship to the Other, the relationship to the Other (perhaps) enables deconstruction. The encounter with the Other makes me responsible for the singularity of the Other. For the unpredictability of the Other in being different.
I try to take the other as the other is and I try to recognize what the other is or what it can tell me (could tell me about my otherness). The deconstructive mindset makes me different and an Other.
Perhaps I encounter the Other in a more “real” way, perhaps that means more honestly, perhaps more ethically(!). I’ll give it a try.
G K & A L H To contact us use only this email: gack[at]chello.at
Gerhard Anna Concic-Kaucic (author, writer, philosopher, Vienna, Austria),
(“GACK” = Anna Lydia Huber and Gerhard Kaucic )
born 1959 in Austria, live in Vienna.
He grew up in Salzburg, she in Falkenhof (Mühlviertel), Linz (Upper Austria), he/she Paris and Zell am See and he as well as in Saalfelden am Steinernen Meer (Salzburg) and Kufstein (Tyrol).
Both studied comparative literature, history, philosophy and linguistics in Salzburg and Paris, writers and translators since 1983. Numerous adventure trips by bicycle.
1989 Founded a “Grammatological Philosophical Practice” in Salzburg, Obertrum am See and Vienna.
1989 ff. Publication of a ( grammatological ) journal ( Die Grüne F Abyss ) for literature, culture and politics.
Representative of “Viennese postmodernism”, a Viennese variant of “deconstruction” (Jacques Derrida). Narrator, poet, translator, novelist and cultural theorist.
Authors of a deconstruction novel playing on different levels of language, reality and consciousness ( Passagen Vlg. 7 vols. planned, vol. V published 2007 ).
Essays on topics such as writing, grammatology, feminism, cloning, ecology, Japan, Judaism, Arabic culture and literature, religion, Kabbalah, music, architecture, film, network society, sport, transportation, politics, sexuality, philosophical practice, literary theory, postmodernism, semiotics, rationalism, constructivism, deconstruction, différance, psychoanalysis, Kant, Hamann, Nietzsche, Freud, Wollschläger, Derrida, etc.
A big thank you to my practice visitors! 36 years of philosophical practice Gerhard Kaucic
Many thanks to my practice visitors! 36 Years of Philosophical Practice Gerhard Kaucic und Anna Lydia Huber
( German / English )
To contact us, please use only these emails:
g.kaucic[at]chello[dot]at or gack[at]chello[dot]at
[ Before you write to me/us, before you think about coming to us, please try to think and reflect in your own way: ………What is philosophy? … What is philosophical … “practice” ? …….What is it ? ……. What is “is” ? …. “What” “is” a “question” ? …… What is its precondition?…What causes it?…. Where does it develop from? … …
Which “contexts” lead to what we call a “question”? … Under what circumstances, in what situation, by whom, with what intentions and on the basis of what tacit and unquestioned presuppositions and on the basis of what retentions does what we call “questioning” or something like “the politics of questioning” arise? ) And ! – Is … “thinking” …asking !?…Does “philosophical practice” answer … Questions…?…!… Does … “Philosophy” … to questions ? …
An open letter to people who want to come to my Philosophical Practice :
Dear people ,
dear interested people ( to avoid misunderstandings ! ),
whoever is dreaming of coming to my practice, – I am not a life – coach ! I am not a “ life – coach ” ! ( life advisor / life consultant / life counsellor / lifestyle consultant / teacher )
I do not feel responsible for that ! With the request for understanding.
What happens in my philosophical practice ?
There are many practices and each one is different.
I do not see myself as a “life counselor” or coach.
My practice is more concerned with theory-saturated or at least theory-interested concerns and my task is to deconstruct these theories or their carriers (i.e. my conversation partners, clients or guests), i.e. among other things to lead these/their theories into aporia and thus to unlock the thinking of my conversation partners, which also means to free these people, who are usually very theory-trained, for something new.
Yours sincerely
Gerhard Kaucic
To contact us, please use only these emails:
g.kaucic[at]chello[dot]at or gack[at]chello[dot]at
…………………………………………………………………………………………………………………………………………………………………………………………. Philosophical Practices / Politics / Disseminations …………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………… Unsere Aufgabe ist es, die Diskurse der Macht, der Herrschaft, der Autorität – und jeder Diskurs impliziert Machtausübung ! – zu durchkreuzen, logothetisch (im Sinn der Schaffung einer neuen Sprache / einer anderen Sprachverwendung) zu disseminieren, indem wir deren Intertextualitäten, die Kreuzungspunkte vieler anderer Texte in einem jeden Text in viele heterogene Teile auseinander treiben. Der Intertextualität zugrunde liegt die Multiplizität der Codes, die grundsätzlich unbeschränkt ist. ……………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………. Mise-en-Abyme ……………………………………. mise en abîme ………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………….. Abyssos …………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………….. intertextuelle Strukturen als die „Natur“ der Sprache ………………………………………………………. ……………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………….. This reason of understanding, limited by „territory“ (temporally and spatially), the image of temporary textual-configurations ( mise en abyme, picture in picture in picture…), „picture“ as a metaphor of re-flection, the picture of the mirror without tinfoil, the picture of standing behind the mirror as „standing“ in the mirror, – a mirror of distortion and performance/performation (!), a mirror of the initial transformation without origin, – a mirror, which gives the picture ( away ! ?!) for our language, – our language as graphically marked poetics of communication, – literally ! (see J. Derrida, La dissémination, p. 350 und passim) ……………………………………………………………. ……………………………………………………………………………………………………………………………………………………………………………………………………………………………………. Jede Lektüre ( auch „Gespräche“ müssen gelesen werden! Gehörtes ist gehört worden und in der verstehenden Verstandestätigkeit „gelesen“ worden. Aus-gelesen! Ausgewählt! Aus-sortiert! Aus der gehörten „Wirklichkeit“ er-hört und ent-hört, ver-hört, verwirklicht, verkettet, sprachverkoppelt, verlesen!, zusammen-ge-lesen!, zusammengesammelt, ver-sammelt, ge-doublet, ge-setzt, produktiv ausgelesen! ) muß erst eine signifikante Struktur produzieren. Es gibt kein Kriterium für die Identität des Sinns eines Ausdrucks: die Interpretation wird im wissenschaftlichen Sinne eine Sache der Unentscheidbarkeit, was nicht gleich heißt, daß man sie nicht in einem passageren Einverständnis vieler LeserInnen vorübergehend quasi-fixieren und ver- und bewerten könnte und sollte. Sogenannte „Verstehens-Inseln“ temporärer Textkonfigurationen! Ver-stehen auch im Sinne von: eine kleine oder größere Gruppe von Diskurspartizipanten „steht“(!) temporär auf temporär gesichertem „Verstehens“- bzw Verständnis-Grund! ………………………………………………………. ……………………………………………………………………………………………………………………………………………. Dieser Verständnisgrund, dieses „Territorium“ begrenzten (zeitlich und räumlich) Verstehens, das Bildnis temporärer Textkonfigurationen ( mise en abime, Bild im Bild im Bild…), „Bild“ für die Metapher der Re-flexion, das Bild vom Spiegel ohne Stanniol, das Bild vom hinter dem Spiegel stehen als in dem Spiegel „stehen“, – ein Spiegel der Verzerrungen und Performungen, ein Spiegel der ursprünglich ursprungslosen Verwandlungen, – ein Spiegel, der das Bild ab-gibt (!) für unsere Sprache, – unsere Sprache als graphisch markierte Poetik der Kommunikation, – buch-stäblich ! (Vgl. J. Derrida, La dissémination, p. 350 und passim) ………………………………………………………………………………. …………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………….. Philosophical Practices / Politics / Disseminations …………………………………………………………………………………………………………………………………………………………………………………………………………………………………………. …………………………………………………………………………………………………………………………………………… Unsere Aufgabe ist es, die Diskurse der Macht, der Herrschaft, der Autorität – und jeder Diskurs impliziert Machtausübung ! – zu durchkreuzen, logothetisch ( im Sinn der Schaffung einer neuen Sprache / einer anderen Sprachverwendung / einer intensivierten Wahrnehmung / einer komplexeren Lesbarkeit ) zu disseminieren, indem wir deren Intertextualitäten, die Kreuzungspunkte vieler anderer Texte in einem jeden Text in viele heterogene Teile auseinander treiben. Der Intertextualität zugrunde liegt die Multiplizität der Codes, die grundsätzlich unbeschränkt ist. ………………………………………………………………………………………………………………………………………………………………………. The intertextuality and its underlying multiplicity of codes is principally unlimited and unlimitable. The growing deconstruction – textualities and their texture of connotation are not includable or even determinable by any context. ……………………………………………………………………………………… ………………………………………………………………………………………………………………………………………….. More complex readability ! More complicated readability of the world ! Intensified perception ! ! ………………………………………………………………………………………………………………………………………………………………………………………………………………………………………. …………………………………………………………………………………………………………………………………………. ……….. ……….. To contact me, please use only this email: g.kaucic[at]chello.at ……… ………… ………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………..
Jedes Jahr ein Jubiläum / Jedes Jahr bewußt leben
Gegenwartsphilosophie
Adventure Philosophy!
Philosophische Praxis
Gerhard Kaučić / Djay PhilPrax, Wien ( Dr. phil. ), Philosophical Practitioner, Writer
/S/E/M/EI/ON/ /A/OR/IST/I/CON ist ein siebenbändiger Großtext, eine disseminative Lekritüre, dessen zweiter Band der Dekonstruktion von ‚Finnegans-Wake‘ gewidmet ist. Große Literatur ist nicht einfach nur Sprache, die bis zur Grenze des Möglichen mit Sinn geladen ist, wie Ezra Pound meinte, James Joyce verwirklichte, Arno Schmidt und Hans Wollschläger fortführten, sondern sie ist Schrift im Sinne Jacques Derridas, die diese Grenze ständig verschiebt, verdichtet, entstellt. Der Text besteht aus vielen Buchstaben, aus sehr vielen – und jeder Buchstabe ist ein ganzes Universum an Bedeutungen – mehr noch – an „Zeichen“. Jedes dieser Zeichen ist in Bezug auf sich „selbst“ und in Bezug auf alle anderen Zeichen zu setzen und zu lesen. Kein Zeichen darf nicht gelesen werden. Wie im ‚Book of Kells‘ oder den Handschriften des alten Orients in der „untergegangenen“ Bibliothek Sarajewo. Dieser Grenzgang durch die Felder von Literatur, Theorie, Informatik, Wissenschaft, Philosophie und Sprachen arbeitet in und mit allen Überlieferungen des Orients, des alten Europa, der neuzeitlichen Wissenschaften und Literaturen sowie der postmodernen Theorie.
/S/E/M/EI/ON/ /A/OR/IST/I/CON/ ist ein siebenbändiger Großtext, eine disseminative Lekritüre, dessen dritter Band der Dekonstruktion von Wissenschaft und Theorie gewidmet ist. Große Literatur ist nicht einfach nur Sprache, die bis zur Grenze des Möglichen mit Sinn geladen ist, wie Ezra Pound meinte, James Joyce verwirklichte, Arno Schmidt und Hans Wollschläger fortführten, sondern sie ist Schrift im Sinne Jaques Derridas, die diese Grenze ständig verschiebt, verdichtet, entstellt. Konzis arbeitet Inspektor Sem auf dem Strich vor dem Gesetz. Telquel die Bannmeile Europa, Sucht und Seuche, Wissenschaft und Wahrheit, Mikroben, Gene, Spuren zur Autobiographie Sem Schauns. Dieser Grenzgang durch die Felder von Literatur, Theorie, Informatik, Wissenschaft, Philosophie und Sprachen arbeitet in und mit allen Überlieferungen des Orients, des alten Europa, der neuzeitlichen Wissenschaften und Literaturen, sowie der postmodernen Theorie.
/S/E/M/EI/ON/ /A/OR/IST/I/CON/ ist ein siebenbändiger Großtext, eine disseminative Lekritüre, dessen erster Band der Dekonstruktion von Religionen und Mythologien gewidmet ist. Große Literatur ist nicht einfach nur Sprache, die bis zur Grenze des Möglichen mit Sinn geladen ist, wie Ezra Pound meinte, James Joyce verwirklichte, Arno Schmidt und Hans Wollschläger fortführten, sondern sie ist Schrift im Sinne Jacques Derridas, die diese Grenze ständig verschiebt, verdichtet, entstellt. Dieser Text schreibt in sich einen Roman, ein Gedicht, ein Epos auch. Die Geschichte ist ein Krimi rund um den Helden Sam. Eine Geschichte ein Ro man zum letzten Helden, zum ersten Helden. „Es“ ist „Ain Traum Booch“ – wie der „Unter-Titel“ sagt. Dieser Grenzgang durch die Felder von Literatur, Theorie, Informatik, Wissenschaft, Philosophie und Sprachen arbeitet in und mit allen Überlieferungen des Orients, des alten Europa, der neuzeitlichen Wissenschaften und Literaturen sowie der postmodernen Theorie.
/S/E/M/EI/ON/ /A/OR/IST/I/CON ist ein siebenbändiger Großtext, eine disseminative Lekritüre, dessen vierter Band der Dekonstruktion von Sexualität und Sexualisationsprozessen gewidmet ist. Große Literatur ist nicht einfach nur Sprache, die bis zur Grenze des Möglichen mit Sinn geladen ist, wie Ezra Pound meinte, James Joyce verwirklichte, Arno Schmidt, Hans Wollschläger und Oswald Wiener fortführten, sondern sie ist eine Schrift im Sinne Jacques Derridas, die diese Grenze ständig verschiebt, verdichtet und entstellt. Inspektor Sem dekonstruiert Rhetoriken, Sexualanthropologien, Psychagogien, erfindet Schnittstellen, Codes von Liebesrelationen, Liebesmodellen, Geschlechterbeziehungen, decouvriert Paradigmen von Geschlechterdifferenz. Differenz zwischen Liebe und Tod. Dieser Grenzgang durch die Felder von Literatur, Theorie, Informatik, Wissenschaft, Philosophie und Sprachen arbeitet in und mit Überlieferungen des Orients, des alten Europa, der neuzeitlichen Wissenschaften und Literaturen sowie der postmodernen Theorie.
Mit dem fünften Band von ‚S/E/M/EI/ON/ /A/OR/IST/I/CON/ oder zur Autobiographie Sem Schauns‘ erscheint ein weiterer Text in der Reihe zur Autobiographie des Agenten Sem. Sem, Privatdetektiv, Inspektor, Geheimagent, ist Akteur im System Sprache. Die Schrift im Sinne Jacques Derridas ist sein Medium und auszuspionierendes geheimdienstliches Operationsfeld. Das „Echelon-Projekt“ repräsentiert als Ergebnis die Matrix eines großen Lauschangriffs auf das Humanum schlechthin: Identität, Körper, Reproduktion, Sexualität, Macht, Gewalt, Repräsentation, Sprache, Semiotik, Gedächtnis, Wissen, Archiv. Zugleich ist dieser Text vielleicht die Erfüllung der Forderung von Helmut Heissenbüttl nach einer Literatur für intellektuelle LeserInnen und eine Liebeserklärung an Jacques Derrida.
Semeion Aoristicon or to the autobiography of Sem Schauns
……. THE SET …….. THE LEAVING OF THE BOOK …….. !?
/S/E/M/EI/ON/ /A/OR/IST/I/CON/
Psychoanalyse, Sprachanalytische Philosophie, das Unbewußte
Die Sprache, das Sprechen, das Unbewußte (Ubw)
Der Satz und die Philosophie
GESPRÄCHE sind EREIGNISSE als TEXT
cf. Jacques Derrida, Signatur Ereignis Kontext, – in: Randgänge der Philosophie, Wien 1988, S. 291-314 ( Französische Originalausgabe: Marges de la philosophie, Paris 1972 )
Projekte / Projects (1989 – 2025 ff.) 36 Jahre Philosophische Praxis Wien GK & ALH
P.s.:
Gerhard Kaučić
(Mountain Bikers, Freeriders, Turbo Levo s works)
Anna Lydia Huber
Trailen auf den und auf dem Kahlenberg (Wien, Weidring, Klosterneuburg). Dornröschentrail, Südtiroler Uphill-Trail etc. Wir hatten einen guten Rutsch ins neue Jahr 2025. Ich hoff, Ihr auch.
We are trailing on the Kahlenberg. Dornröschentrail, South Tyrolean Uphill Trail etc. We had a good start to the year 2025. I hope you did too.
Gerhard Anna (66) up and down the Kahlenberg in fog and light snow flurries, – 3 degrees Celsius
Gerhard Kaučić
(Mountain Bikers, Freeriders, Turbo Levo s works)
Anna Lydia Huber
Trailen auf den und auf dem Kahlenberg. Dornröschentrail, Südtiroler Uphill-Trail etc. Wir hatten einen guten Rutsch ins neue Jahr 2025. Ich hoff, Ihr auch.
Gerhard Anna (66) auf den und auf dem Kahlenberg im Nebel und bei leichtem Schneegestöber, – 3 Grad Celsius
Trailen auf den und auf dem Kahlenberg (Wien). Dornröschentrail, Südtiroler Uphill-Trail etc. Wir hatten einen guten Rutsch ins neue Jahr 2025. Ich hoff, Ihr auch.
We are trailing on the Kahlenberg. Dornröschentrail, South Tyrolean Uphill Trail etc. We had a good start to the year 2025. I hope you did too.
Gerhard Anna (66) auf den und auf dem Kahlenberg im Nebel und bei leichtem Schneegestöber, – 3 Grad Celsius
Gerhard Anna (66) up and down the Kahlenberg in fog and light snow flurries, – 3 degrees Celsius
To contact us please use only this email: g.kaucic[at]chello.at
Philosoph:in des Denkens der „différance“ (cf. J. Derrida, La dissémination. Collection „Tel Quel“ aux Éditions du Seuil, Paris 1972)
To contact us please use only this email: g.kaucic[at]chello.at
Öffnungszeiten / Hours of opening: Mo – Fr: 11 – 20 Uhr
Honorar nach Vereinbarung / Charge by arrangement
Gespräche outdoor/indoor: Grammatologien, Kontextualisierungen, Analysen, Komplizierungen, Plurivalenzen, Dependenzen, Interdependenzen, Grammatiken, Aporien, Dekonstruktion…rund um die Uhr…rund um die Welt…
…around the clock …around the world…
Conversations outdoor/indoor: grammatologies, contextualizations, analyses, complications, plurivalences, dependencies, interdependencies, grammars, aporias, deconstruction…around the clock…around the world…
Landschaft und Leib
Landscape and body
Anna Lydia Huber (66, philosopher) & Gerhard Kaučić (66, philosopher)
Summer/winter bike tours 2024/25 (previous and following)
der Philosoph/die Philosophin als Radfahrer:in, die Philosophin/der Philosoph als Radfahrende, der Philosoph/die Philosophin als Fahrende, der Philosoph/die Philosophin als Bewegte und Bewegende, die Philosophin/der Philosoph als Scout ……. trace ……. Spur ……. Grammatologie ………. Dekonstruktion
the philosopher as cyclist, the philosopher as bicycle rider, the philosopher as traveler,
the philosopher as moved and moving,
the philosopher as scout … …. ….. trace ……. trail ……
Grammatology …….
Deconstruction
To contact us, please use only these emails:
g.kaucic[at]chello[dot]at or gack[at]chello[dot]at
Gerhard Kaučić and Anna Lydia Huber (born 1959, Philosophers) skating and classic cross-country skiing on the cross-country ski trail in Saalfelden am Steinernen Meer in January 2025
Freedom
Freedom for all
Mehr dazu siehe meinen Teaser und meinen Footer sowie die übrigen Postings in diesem Blog! (Blogspot-Blog 2014 ff.)
