Violence Politics Subject
Politics Confusion Violence Physical attacks Assassinations
Gerhard Kaučić
Philosopher, Feminist, Mediator, Author, Freerider, born 1959, Dr. phil., age 66, 2025
Head of a Philosophical Practice in Vienna (Austria) since 1989
Anna Lydia Huber
Philosopher, Feminist, Mediator, Author, 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
Violence Politics Subject
Politics Confusion Violence Physical attacks Assassinations
MISLEADED and CONFUSED, sexists, racists, fascists, attackers, assassins, AN ATTEMPT.
Misguided and confused harassers, sexists, users of (sexual) violence, ideologically religious fanatics, racists and humiliators, assassins, misanthropists, fascists of all countries, go into meditation, reflection and analysis!
Sexual economies, desire, willingness to use violence, perpetration, responsibility!!!
Desire and responsibility!
Sexual economies! The possibilities of being born to the end!!!
the secret of the communicative in the constantly
threatening incommunicability
Sexism. Racism. Religious fanaticism. Fascism. Murder.
Adaptations.
Philosophical processes.
Slow, concentrated reading.
Analysis. Reflectorium. Psychoanalysis.
Possibilities for identity dislocation. Deconstruction.
Becoming a subject.
Being born to the end.
Repeated !
Dear readers
Dear visitors to our Grammatological Philosophical Practice in Vienna and everywhere else:
This is a construction project in the midst of an ocean of countless trains of thought, explorations, reconnaissance missions, illuminations, consolidations, dis- and parkurses, analyses, tasks, target explorations, planning, localizations, dislocations, deconstructions and attempted climbs to sometimes unimagined heights far beyond the general horizon of the conceivable. It is always a great pleasure for us.
Best regards
Gerhard Kaučić, Anna Lydia Huber (Dr. phil., MSc, born 1959, Age 66, 2025)
(( More in the posts here and in the blog Blogspot 2014 ff. on the subject of the assassination and on the subject of sexism
( https://disseminationsdjayphilpraxkaucic.blogspot.com
oder die mobile Version / or mobile version:
https://disseminationsdjayphilpraxkaucic.blogspot.com/?m=1
und unsere Publikationsliste / and our list of publications:
https://scholar.google.at/citations?user=wNUSN64AAAAJ&hl=de )
and in the magazine (online) Freitag ))
Briefly outlined in extreme brevity and complexity. The political body !
Self-empowerment! Desire as an effect of socio-historical power relations!
Power and domination relations connect individual, social, physical and virtual bodies.
Everything takes place where the ground opens up to the abyss, where the justification of something is attracted by countless abysses. ParaNoia lives as long as there will be libido. We must contain it, not rationalize it, contain and nurture it, in other words civilize and educate it.
Desire always moves through all the specific categories of power that make up a geo-historical context (Elspeth Probyn 1996), albeit unique and singular. Society as a tracing (Derrida) of “relational singularities” (Probyn).
Identity dislocations, chorology, hyle/morphic structures as tangible/not real(!) moments of experience (Husserl, Derrida).
The possible self (Hochschild 1999) is an idealized and unrealized part of one’s own existence. The images and role models(!) of our cultures form the connection between our possible selves.
For example, you can drink up your courage in company and “let off steam” when drunk, the possible self of a macho man as a “drunken assailant” and “aggressor”. The heroes(!) of touching and groping, of mocking and raping, of self-empowerment intoxication and the sadistic pleasure of humiliating and distressing, of torturing and murdering!
What is important here is that although the possible self usually remains virtual, it is nevertheless a special moment of self-understanding! An affective occupation takes place in the possible self. Since this usually appears desirable (for whatever reason, this is solely due to the biographical development of the individual), ideas and feelings of the most peculiar kind arise, i.e. the possible self is formed into a mode of diverse identifications and formations of desire.
The absurd train of thought of religious fanatics to be able to do justice to God, to be able to enter his “eternal”, his paradise, yes, to save themselves from hell and to be able to erase their own previous misdeeds (such as criminal offenses) through the “heroic”(!!!) act of murdering so-called non-believers or people of other faiths.
And this is just one variant of crude thought processes and the resulting acts or assassinations among many other self-seductions with underlying afflictions
( cf. our Posting on Affizierung:
Affizierung Immunisierung Autoaffektion Autoimmunität
engl. Version:
Affliction Immunization Autoaffection Autoimmunity
Gropers, mockers, humiliators, rapists, murderers and assassins should learn to rebuild themselves by working on their desires and dreams and thus learn to see their own past in a different light and, above all, learn to see themselves in the light of others.
On the contrary, they usually work on so-called cavalier justifications to ward off criticism from the outside. They usually form themselves as a possible self in the form of a promise of their specialness. After all, they only mean well, according to the outflow of a stupid culture of incomprehension for humiliations of all kinds (of the other). Trumpism! The new vocabulary for this kind of posturing.
They don’t want to be able to recognize that they have turned their “normal lives” into deviance and depravity.
Individuality and responsibility!
Not an easy path. Not a very difficult path!
Desire and responsibility!
Possible careers from thoughtlessness(!?), rudeness, being rejected(!), feelings of hatred, exclusion, sexism, sexual harassment, coercion, the crude, racism, hate speech, violence, rape, cruelty, torture, fascism, inclusion, mobbing to murder (?!!!), serial murder, mass murder, genocide, extermination!!!
The dominance of the other as a consequence of the lack of doubt.
The Political Body and the Other
Afflictions
Inskriptions
Recollections
Individuality and responsibility! Not an easy path. Not a very difficult path!
Politics, ways of thinking, acts of communication, territorializations, deterritorializations (cf. Deleuze!), deconstructivisms, constructivisms.
Dehierarchizations, displacements, identity dislocations, chorology, hyle/morphe structures as tangible/not real(!) moments of experience (Husserl, Derrida), sensual(!) matter experienced(!) or shaped(!) in différance.
The Political Body and the Other
Affections
Inscriptions
Recollections
Every democracy, every democracy to come, will have to deal with these energy arrangements(!) (libido wasters) of irrational, slightly to severely paranoid megalomaniac personalities over and over again. Not born to the end
(cf. Theweleit, Männerphantasien)!
The bodily architecture is political (cf. Monique Wittig’s analysis of heterosexuality as a political regime and Michel Foucault’s analyses of the dispositif of sexuality as well as Judith Butler’s analyses of performative identity).
Bodies are socially constructed texts (cf. Beatriz/Paul Preciado‘s Contrasexual Manifesto).
Consciousness arises from bodies in structures.
Actions are founded in delusions in dreams and as dreams.
In psychosis, the father function is reduced to the image of the father.
The symbolic is reduced to the imaginary. Under certain real conditions, the person lives his dream as madness set in action – he follows his puzzling image of the father. His rebus remains closed to him. He does not know distance to himself. He does not recognize a real self in relation to the other. Relational shifts. Distortions. Delusions of grandeur. I/ME as God! Imagination as the unshakeable necessity of a self. Trumputinism.
Lacan defines psychosis as one of three clinical structures defined by the mechanism of decomposition.
In this mechanism, the “name-of-the-father” (cf. “Introduction to the name-of-the-father”, – in: Jacques Lacan: Name-of-the-Father. Vienna 2006, translated from the French by Hans-Dieter Gondek, Vlg. Turia+Kant, pp. 63-102, german edition) is not integrated into the psychotic’s symbolic universe; a gap remains. There was a “rejection/decomposition”!
In psychosis there is indeed an unconscious, but according to Lacan a non-functioning unconscious. In other words, a gap or a hole in the symbolic order for lack of the name-of-the-father, a dysfunction of the unconscious, perhaps better a parafunction of the unconscious. The psychotic structure arises due to a dysfunction of the Oedipus complex, a lack of the father function.
“Dream and delusion come from the same source, from the repressed; the dream is the physiological delusion, so to speak, of the normal person. Before the repressed has become strong enough to assert itself as a delusion in waking life, it can easily have achieved its first success under the more favorable circumstances of the sleeping state in the form of a dream with a lasting effect. For during sleep, with the reduction of psychic activity in general, there is also a reduction in the strength of the resistance which the prevailing psychic powers put up against the repressed. It is this reduction that makes the formation of dreams possible, and it is for this reason that the dream becomes for us the best access to knowledge of the unconscious sphere (of the soulic/the psychical). The only difference is that the dream usually vanishes again with the establishment of the psychic occupations of waking, the ground won by the unconscious is cleared again.” (S. Freud, The Delusion and the Dreams in W. Jensen’s Gradiva, Chapter 2)
(( Compare also and especially Jacques Lacan, Nicolas Abraham/Maria Torok “Kryptonymie. Das Verbarium des Wolfsmanns” and Jacques Derrida ‘Fors’ (tr. from the French Werner Hamacher), Basel 2008 (especially p.71ff. ‘Einverleibung, interne Hysterie, Kryptonymie’ and p. 94 ff. ”Die interne Hysterie. Structure and functioning of a machinery” (germ. Ed. ))
Lacan is not agreed here by Abraham/Torok/Derrida that the wolf-man is merely a neurotic, but in truth a psychotic whose “distortions” are not accessible to symbolization!!!! ( keyword Trumputin! ).
In and through “cryptonymy”, the questions of philosophy (especially those of J. Derrida, which are still being increasingly extensified and disseminated in a concentrated manner) are posed as hard as nails on the level of psychoanalysis, and it is precisely on this level of psychoanalysis that philosophy is categorically and grammatologically denied the possibility of an answer.
Possible careers from thoughtlessness(!?), rudeness, being rejected(!), feelings of hatred, exclusion, sexism, sexual harassment, coercion, the crude, racism, hate speech, violence, rape, cruelty, torture, fascism, inclusion, mobbing to murder (?!!!), serial murder, mass murder, genocide, extermination!!!!
Democracy, politics and society are threatened by assassination, by the assassins. Threatened by border crossers of an erroneous belief, trapped in the paranoia of fatal certainties up to a megalomania of a historically invented IS state (Kant’s “false poetic imagination” in the interpretation, assessment and interpretation of signs of realities; see Immanuel Kant: Anthropologie in pragmatischer Absicht, 1798, § 49, germ. ed.).
In his writing, Kant speaks of a “methodical madness”, of the ability to “race with reason”, of the paranoia of the soul and the mind, which would be able to think according to the laws of logic with the wrong “data” in the form of hyper-reason.
And if only to understand how to move in traffic with an automobile and pull the lever of an automatic rifle.
How can the reasonableness of reason be provided in contrast to crazy ideas and actions? In Kant’s “Critique of Pure Reason” (Darmstadt 1983, vol. 3, p. 35, germ. ed.) there is a criterion of “self-knowledge”, the critical examination of ideas.
So-called critical reason places itself in a relationship to itself, in particular in order to “cut off the root of enthusiasm and superstition” (ibid.). According to Kant, this kind of rapture is “a delusion” (I. Kant, Kritik der Urteilskraft, vol. 8, p. 366, germ. Ed.) beyond all limits of sensuality.
Reason must therefore keep this process of paranoia, i.e. the “rush of reason”, under control or prevent it (ibid.).
Pardon!
Intermediate step towards consciousness-expanding reading on the topic!
When it comes to sexism, racism, fascism (!), let us always consult and not forget — the fascism analyses and sexual economy theories of Wilhelm Reich („Massenpsychologie des Faschismus.
Zur Sexualökonomie der politischen Reaktion und zur proletarischen Sexualpolitik“ 1933 ) and Klaus Theweleit (”Männerphantasien” 1980, esp. vol. 2 ‘männerkörper – zur psychoanalyse des weißen terrors’ 1978 )
Pardon!
Once again on the possible career on the road to death:
Read slowly! With caution and measuring the weight of the words!
Sexism debates! Sexism! And!
– the secret of the communicative in the constantly
threatening incommunicability
Inconsiderateness(!?), rudeness, being rejected(!?), feelings of hatred, exclusion, sexism, sexual harassment, coercion, the crude, racism, hate speech, violence, rape, cruelty, torture, fascism, inclusion, mobbing, murder, serial murder, mass murder, genocide, extinction, death, social death, self-extinction, silence,
eternal silence
inhumanity
no soul
finis terrae
fin
f abyss ??? !!!
“What is a crypt? (same volume p. 11, 12) …
…….
Reversing the order of questions, no longer considering the name crypt to be a metaphor in the usual sense, this will perhaps mean moving from psychoanalysis and within it from a new cryptology to an anasemic radical semantic change that psychoanalysis has introduced into language>> (Nicolas Abraham/Maria Torok: “L’écorce et le noyau”. Paris 1978 ))
The politics of love and friendship. Only those who love can know what it means to love.
Respect, —
from a new cryptology to an anasemic retranscription of all
concepts
Lost and confused people of all countries, practise the geography
of respectful behavior!
Sexual economies!
Desire and responsibility!
“The Sense of the World” (Jean-Luc Nancy)
“Responsibility of 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 the body. 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.). “Touch anxiety” as the cause of the lack of a sense of plurality and otherness (Antje Kapust: Berührung ohne Berührung. Mch. 1999).
“But a twofold law: YOU MUST TOUCH; YOU MUST NOT TOUCH AT ALL.” ((Jacques Derrida: Touching, Jean-Luc Nancy. Bln. 2007, p. 2, pp. 87-94 “For there is a law of tact. … This law of the law … What thus commands us respect, and above all respect in the Kantian sense, … where it is first of all respect for the law, … ”; p. 117 “Separation of the Other”; — cf. on this “The Separation of Lovers” by Igor A. Caruso; — and further in touching on JacquesDerridaJean-LucNancy through reading and lekriture: p. 145ff., p. 277ff., p. 339ff., germ. ed. )).
“… Consequence of the castration fright …” (Sigmund Freud: Die Ichspaltung im Abwehrvorgang, – in: S. Freud, Das Ich und das Es. Metapsychological Writings. Frf. a. Main 2010, p. 339 prev.f., germ. ed.).
For S. Freud, too, the moment of the “prohibition”(!) of touch is considered to be the predominant cause of neurosis (S. Freud, Totem und Tabu, – in: S. Freud: Werkausgabe in 2 Bden, ed. by Anna Freud, Frf. 1978, II, P. 224, germ ed.).
The touch through “oneself”(!) The touch of the other without touch. Touching by the other without touching! Bodies speak body-speak. Sense of sense and sense of the senses. Sense of the world. Writing of the world. Violence of writing. Writing of violence ( see teaser and our blog posts, – especially: “Charlie Hebdo” ! cf. Blogspot-Blog! ).
The writing of the “soul” as a tendentially boundless “body of pleasure” and “body of pain”! — cf. Jean-Luc Nancy in “Ausdehnung der Seele” (Zurich-Berlin 2015, germ. ed.), p. 33ff. “Der Lustkörper”; p. 39: “The pleasure body (and the pain body as its counterpart) delimits the body. It is its transcendence.” … p. 39: “In sex, bodies express a vocation to transcend all destiny that would be subject to a given order.” !!! …
“That is why sex is the place of creation: … And this starting from nothing, that is, solely through the wide opening of that which in itself is nothing other than opening: mouth, eye, ear, nose, sex, anus, skin, skin endlessly repeated and reopened through all its pores. Distancing, wasting, taking and detaching, coming and going, masturbating: always the syncopated cadence of a process that drives towards the limits of what first and foremost limits a body.”
Relationality between fear of touching and touching. Relationship. Body language. Sense of sense and sense of the senses. Sense of the world. Writing of the world. Lovers! Killers! Violence of scripture! The writing of the soul!
[ This is a construction site, see more in the posts on the assassination and on sexism in the Blogspot-blog and in the magazine Freitag ]
Vergessen wir nicht ! ! !
Let us not forget ! ! !
Die Psychoanalyse ! ! !
The Psychoanalysis ! ! !
P.s.: (in German)
[[ als kleine Info hinzugefügt am Schluß:
Nicht jeder Mensch kann und will in die Öffentlichkeit mit persönlichen und gleichzeitig politisch-gesellschaftlichen Leidensthematiken.
Die Philosophische Praxis bietet hierfür den geeigneten Ort und wie ich denke eine geeignete, weil angemessene intellektuelle Intimität des behutsamen, mikrologischen Gespräches zwischen zwei Menschen. Face à Face. Open End. ]]
P.s.: (in English)
[[ as a little info added at the end:
Not everyone can and wants to go public with personal and at the same time political-social issues of suffering.
Philosophical practice offers a suitable place for this and, in my opinion, an appropriate intellectual intimacy of careful, micro-logical conversation between two people. Face to face. Open End. ]]
To speak briefly with Derrida, to remind us how necessary this will always be:
The subject of an utterance can hardly be aware, and must be aware, that all “communication” is subject to a general graphematic structure.
One consequence of this is that the iteration structure is given and thus the intention of an utterance can never be fully present to itself and its content.
This means that the iteration always produces a break, the iteration structures
a p r i o r i.
There is always already an oratio obliqua, a structural unconsciousness of intention in the actuality of the statement.
Never forget to remember that in the matter and the conception of it a ghost is at work – the teleological illusion of consciousness (cf. esp. “Signature, Event, Context” by J. Derrida, in: Randgänge der Philosophie).
This also applies, and perhaps even more so, to the actor of a hate speech than to the addressee.
So watch out for the always possible boomerang effect of self-harm! In private as well as in public!
Whether individual person-actor or states.
It is always important to read and critique the connotations of a text.
For Rousseau, as for Artaud, words are “corpses of psychic language”.
The theater of cruelty calls from the grave. The phenomena of this theater are screams, pantomimes, glossopoeias and onomatopoeias, which perhaps make the human body visible in its misery.
This visibility (!?) shows us an early human era as Rousseau tried to imagine it. No paradisiacal world, no lovable “natural man”(!).
Articulation is no longer a cry, but neither is discourse, where repetition, and with it language itself, is almost impossible (cf. Derrida, Die Schrift und die Differenz, p. 362f., germ. ed.).
Jacques Derrida has pointed out that Artaud, with his dramatic breathing, screaming, moving, not only follows on from Rousseau’s primal language of affects, but also from Freud’s conception of dream language, which, out of “consideration for representability”, abandons word concepts in favor of a kind of immediate pictorial writing (ibid., pp. 365ff. and especially J. D.: Artaud Moma. Ausrufe, Zwischenruf und Berufungen, Passagen Verlag, p. 13ff., germ. ed. and see also Concic-Kaucic, Sem II, Passagen Verlag, 1994, germ. ed.).
Artaud seeks the real, the raw flesh.
We also see this design very often on the net, in social media. The raw! Not very often the cooked!
The raw! The hate – speak! The raw! The rape! The raw! The assassination!
Paranoia! Conspiracies of meaning! Diseases in the head! (Kant)
Pardon! Once again to the possible career on the way to death
Inconsiderateness(!?), rudeness, being rejected(!?), feelings of hatred, exclusion, sexism, sexual harassment, coercion, the crude, racism, hate speech, violence, rape, cruelty, torture, fascism, inclusion, mobbing, murder, serial murder, mass murder, genocide, extinction, death, social death, self-extinction, silence,
eternal silence
inhumanity
no soul
finis terrae
fin
f abyss
Destructive developments are not only to be repressively eliminated(!), but also to be pedagogized and civilized through communicative inclusion. Philosophical Practice could make a not insignificant contribution to this, I think.
I must also briefly mention >responsibility< (!). This touches on becoming a subject, the ability to be a subject, thus also the discourses on the demarcation between humans and animals (see teaser!).
I would like to point out the general disquiet in the human sciences when one addresses a logic of the unconscious or even relies on it (as I/we do, for example).
A logic of the unconscious that undermines every certainty and assurance (including our own!) in the awareness of freedom (!), which then always implies responsibility.
Here the reproach is immediately raised that (with the inclusion of this logic of the unconscious) all responsibility and ethics would be called into doubt and thus every decision (and also a little bit of non-decidability) would be guaranteed.
I keep telling those who make this accusation that the opposite is precisely the case, that it is precisely this fact of doubt about responsibility, decidability and one’s own ethical being that constitutes the indeterminable nature(!) of responsibility, decision and ethics.
We not only react, we respond. Linguistically, semiotically. In a certain way, this response (with certain signs, codes) should also apply to certain animals
(see also my/our teaser in the Blogspot-Blog https://disseminationsdjayphilpraxkaucic.blogspot.com ).
The function of language is not only to provide information.
In speaking I seek the answer of the other. The possibility of becoming a subject lies in what I say and ask and in my doubts.
Humans (and to some extent animals) are not Cartesian animal machines (!). Living beings do not have completely pre-programmed behavior and interaction (especially not when the observation period is extended over generations!).
Animals also possess subjectivity and even to some extent a subconscious!
Any established knowledge, any undoubted theoretical certainty would only further assert and reinforce the old metaphysical prejudices of the mere “reaction” instead of a possibility to respond(!) (i.e. to be able to “read”(!) – means leeway, i.e. freedom, not being fixed as a mere animal machine, as a mere reaction apparatus).
The dominance of the Other as a consequence of the lack of doubt.
The Political Body and the Other
Afflictions
Inskriptions
Recollections
Please recognize this truth(!), –
the factuality of your behavior and that means
that you must bear responsibility at all times and without interruption for possibly tipping your completely “normal life” into deviance and depravity by virtue of your behavior and according to your actions.
In the negative as well as in the positive!
The world today has become a single large space, the likes of which Plato and all his successors up to the 20th century could not have dreamed of (!).
But this space, as Derrida points out several times, indeed many times and explicitly, also has a quality unknown to them: hybrid in all its cultural conditions, preconditions, determinations and shifts, – overlapping on all sides, intensifying, overshooting, heterotopic, global and perhaps also coming (!?!) planetary.
(( cf. on this, – stimulatingly controversial: texts by Chantal Mouffe, Richard Rorty, Simon Critchley, Ernesto Laclau and Jacques Derrida, – in: Chantal Mouffe (ed.): Dekonstruktion und Pragmatismus. Democracy, Truth and Reason. Vienna 1999 (Passagen Vlg., german ed.) and Chantal Mouffe: Welche Weltordnung: kosmopolitisch oder multipolar?, – in: Chantal Mouffe: Über das Politische. Against the Cosmopolitan Illusion. Frankfurt am Main 2007, p. 118ff. (edition suhrkamp, germ. ed.) and in particular: Jacques Rancière: Der Hass der Demokratie. Berlin, August Verlag 2011, german edition; and: Colin Crouch: Postdemokratie. Frankf. 2008; and finally Plato’s “delicate” and provocative (!?) formulations on democracy as a political regime that is not one ( !?!), – in: Plato, Politeia, Book VIII, 562d ff. ))
The thinking of différance (Derrida, Die différance, – in: Randgänge der Philosophie, Vienna 1988, pp. 29-53, german ed.) is a thinking towards what can be!
[[ read our postings (Blogspot-Blog 2014 ff.) on attacks in Paris (Charlie Hebdo, Bataclan), violence and sexism (debates), – perhaps something else should be added here (after Orlando June 12, 2016, after Hamas attack on Israel on October 7, 2023 (massacre during the Supernova Festival), et alii., …, et alii …, — after Magdeburg, after Munich, after Aschaffenburg, after Vienna, after attack in New Orleans in January 2025, after Villach February 2025) ]]
The world is changing. Always has been. Paranoia (in Kant’s sense) has always been unable to cope with this. Paranoiacs with TNT belts, knives, pipe bombs and cars are scaring us today.
The unresolved conflicts in the Middle East, the Far East and Africa, continental plate shifts in the post-colonial or neo-colonial (!?) age are coming to us in the flesh (!). The Russian invasion of Ukraine. The long war against Ukraine. Perhaps against Northern Europe. Perhaps against Eastern Europe. Maybe again in the Balkans? New problems and new questions, new readings, new interpretations every day.
Hundreds of thousands of dead in the wars. 100s of deaths in the assassinations. Dozens killed in the assassination. Each time the singularity of murder!
Together with the historical processes, we must think the singularity.
No logic of the simulacrum can make us forget this.
Being at home or wanting to be at home is in danger of deterritorialization, even the danger of expropriation.
A decomposition of our sense of security.
Also a certain devaluation of the state, insofar as sovereignty is linked to the rule over a territory – and thus also the guarantee(ing) of security(s).
It happens to me as a sceptic of the state – as someone who always tends to see the state as someone who wants to block or roll back individualization, legalization and democratization – that I am currently a little more on the side of the state. Especially on the side of Europe, the European Union, to be precise!
In any case, one thing seems obvious to me: without the desire “to be at home with oneself” (Kant), there would be no hospitality ( cf. Jacques Derrida, This crazy “truth”: the “right name” of friendship, – in: J. D.: Politik (sic!, cf. French original: Politiques …) der Freundschaft. Frankf. 2002 (Suhrkamp, germ. ed.), p. 80ff. and: J. D.: Von der Gastfreundschaft. Vienna 2001 (Passagen Verlag, german ed.), p. 53ff. ).
We should retain this vital desire without dragging the concepts of nationalism or even fundamentalism of any kind through life with us.
The assassination. The madness. The singularity.
The work of mourning. Telegrief. The assassination. The murderers. The victims. Me. Subjects. Touching. Sad. In mourning.
Geophilosophy, Ecopsychoanalysis, ( Rousseau, Kant, Nietzsche, philosophy and movement in space, Nietzsche’s philosophical geography, Husserl, Merleau-Ponty, Horkheimer, Adorno, Foucault, Lyotard, Deleuze, Guattari, Derrida, Fr. M. Wimmer, St. Günzel, D. Harvey, K. Schlögel, S. Weigel, B. Neumann, Spivak : spatial theories, geographies, politics, ways of thinking, acts of communication, territorializations, deterritorializations, deconstructivisms, constructivisms, critical geopolitics(! ), dehierarchizations, displacements, identity dislocations, chorology, hyle/morphe structures as tangible/not real(!) moments of experience (Husserl, Derrida), sensual(!) matter experienced(!) or shaped(!) in différance,
“planetary subject”, ‘animal turn’, ‘spatial turn’, philosophy of democracy, intercultural philosophy, human rights, human duties
Philosophical Practice as grammatological philosophical Practice as Austrian(!) Philosophy of the present! Philosophy today. Philosophizing. Deconstructing in conversation. Deconstruction. Vienna, Austria, Europe, the world. Regional and global. In the sense of thinking of a “planetary subject” (cf. Spivak, below) with regional, cultural roots. Regional, continental, global.
Austrian philosophy of the present. Philosophies of the present. Philosophers today. Austrian philosophers today, in the present, in Austria and in the world. Deconstruction as a philosophical practice and attitude. Vienna, Austria, Europe, the world. Geophilosophy. Critical geophilosophy. Intercultural Philosophy, Convivialism, Multiculturalism, Interculturalism, Cosmopolitanism, New Cosmopolitanism, World Philosophy, World Philosophy, Interculturality, Intercultural Communication, Incommunicability, individual, familial, local, regional, global (!!!????)
No historical process (of freedom, the Middle East, Europe, America, wars, oil, money, weapons, colonialism, imperialism, religions, cultures, hegemonies, uprisings, iterabilities of events of murder, expulsions, fleeing, reception and rescue / non-rescue of refugees, mass murderers, war-lords, Taliban, IS (Daesh), Arab Wahabism, Salafism / Salafism, Russism and other death ideologies etc.) can make us forget the event / events. Wahhabism), Salafism / Salafism, Russism and other death ideologies etc.) can make us forget the event / events.
Hundreds of thousands of deaths in the wars. 100s of deaths in the assassinations. Dozens of deaths from the assassination. Each time the singularity of the murder!
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/our 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 (Antje Kapust: 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” 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
Ingenuity Invention” )
Deconstruction and/or invention and/or intervention.
Dekonstruktion und/als Invention und/als Intervention.
My mourning is for the survivors as the creators of sense and for all victims of the confused.
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
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) !!!
Small Inductio to the
Dissertation/Doctoral thesis Gerhard Kaučić Paris Lodron University of 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
cf.:
Url, pdf, Phil. Diss. Gerhard Kaučić, Salzburg 1986
https://kaucic-huber.com/wp-content/uploads/2018/02/Diss.1986_G.Kaucic_Grammatotechne_als_Gr.pdf
Url pdf Diss. G. Kaucic 1986 on “Internet Archive Wayback Machine”:
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. )
Parekbase, Parabase (Schlegel, Barthes, Derrida, Cončić-Kaučić) !
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 : 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.
See also:
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
https://disseminationsdjayphilpraxkaucic.blogspot.com/2016/03/was-ist-philosophische-praxis-iii-teil-3.html?m=1), German and English, only visible in the Web Version )),
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
Philosophical practice Vienna 1989 ff. Analysis Complication Aporia Identity Dislocation Meta-thesis Deconstruction
Cf. list of publications at: https://scholar.google.at/citations?user=wNUSN64AAAAJ&hl=de
Kant regards freedom as incomprehensible and man, especially “free man”, as falling under non-determinability. They are mutually exclusive!
The meaning of every freedom would be to love and not to hate.
To love in indeterminacy.
The aporia of the concept of freedom lies in itself. Freedom without something, without direction, – freedom from democracy, – being free from the democratic?
Subject, direction / meaning/sense, freedom. The subject needs freedom in order to become a subject, to remain a subject. Freedom needs democracy. Democracy needs political subjects.
The subject hates when deprived (of love).
The hatred of democracy!
The subject of freedom is not a general one, it is singular when it works on its freedom and only produces the subject itself (again and again).
The subject and its singularity. The subject of hate and hatred and the subject of loving and love in its singularity in the democracy of freedom.
Democracy needs freedom. Freedom needs democracy. Subject needs freedom. Freedom needs subject(s).
(cf. our post from January 2025: The concept of freedom. A crisis of freedom. The concept of freedom and its freedoms. On the concept and comprehensibility of freedom https://disseminationsdjayphilpraxkaucic.blogspot.com/2025/01/the-concept-of-freedom-crisis-of-freedom.html?m=1 )
There is always no time. Democracy does not have time, has too little time.
The aporia of hatred through lack of time, time deprivation, loss of time.
The long while of lack of time.
It takes time to work on hatred. Hate needs time. Love needs time. Love needs subject, freedom, meaning/direction. Love needs democracy. Democracy of freedom.
We live in democratic states (still?, always?!), – is a frequently uttered sentence.
Not in lawless states, rogue states or religiously bound states.
Why the hatred of democracy?
The aporia! The subject!
Let us remember Otto Kernberg’s definition of hatred.
According to this, hatred implies the consolidation of an internalized object relation between a suffering self and an object that seems to deliberately induce the suffering of the self !!!!
The aporia of hatred! The aporia of the subject of freedom and democracy (like non-democracy!).
Democracy is under threat. From many sides. In many cases it does not (yet) exist – democracy! Not even here in Central Europe.
Interest groups, social partners, sovereigns, financial oligarchs, extremely narcissistic presidents with too many constitutional rights and a lack of political sense, populist to fascist party tendencies, major powers, corporate interests, right-wing intellectuals, religious underground currents, etc., they all threaten democracy, right up to international terrorism – they all negotiate and gamble away “the democratic”.
They all hate democracy.
All of them, the haters, through their hatred of democracy, perhaps bring about one thing – to rediscover democracy, to rethink it, to reinvent it or to recognize what that means, “democracy” and the coming democracy!
Democracy is not a form of government that enables the big players, the rich, the oligarchs to rule, yes, to rule in the name of the people.
And democracy is not a form of society for managing or regulating the flow of goods.
Democracy is a practice, based on human dignity as the highest principle of human rights (and the underlying theories of good and justice from Plato to Rawls and others, – see my teaser/visible only in the web version!), which can, should and must make it possible to make it impossible for the oligarchy to rule in the name of a people through confusion of concepts, deceptive maneuvers and all kinds of rigged cards (corruption, corruptibility, etc.) in the political game of political personnel.
Democracy is the practice of obtaining the rules that can prevent governments and wealth accumulators from exercising omnipotence over public and publicized life and over the life of all (and its conditions).
It is always and continually necessary to think, discover, recognize and strive to realize the specificity of democracy (in the making).
Democracy, the idea of democracy, is fragile and powerful at the same time.
It haunts us as a ghost, it is not a necessary historical consequence of anything in history and no institution (as that of the mind and the rationality of reason in interaction with the bodies of pleasure and the bodies of pain) can sustain its guarantee in the long term.
Democracy follows its actions in the sense of global justice for all.
Being (able to be) good naturally includes the moderation of all with regard to the finiteness of our planet Earth and, before that, especially moderation in the permitted(!?) access to the other(s). Love is an >access<! Hate is an “access”!
Hatred, and especially the hatred of democracy, belongs to the intemperate, the greedy, the accumulators and their personnel of intellectual seduction in the political field (of whatever provenance and ideology).
The >good intelligence< (!) is certainly not to be found among the haters, the abusers, the oppressors and threateners.
Share the love and joy of life!
Engage in a truly effective politics of friendship!
And recognize the fundamental inconclusiveness of the social and the political!
From this follows the realization that the condition of the possibility of something simultaneously includes its condition of impossibility.
The deconstruction of the political and the fields of politics thus expands the field for decisions that must be made in a field of undecidability.
Inscription and re-inscription are possible and necessary. The social and the political – they are fundamentally(!) open and cannot be totalized.
Hatred has no place (anymore). At least not an all-encompassing one. Only (!) devastated subjects in motion. Ugly aporia! Pragma. Pragmatiké Téchné !
Free existence “living and thinking” as >determination<!
To live and think the value of life in freedom. In the face of the (ever) other!
Language is “power to act”. The action of language is powerful! This very setting and this figuration/configuration (cf. my teaser on this) is also “agency” and explains linguistic agency in a nutshell (cf. teaser and my video on the “sentence”!).
Language as a figure for agency and agency as a figure of language. The agency of language is not the same as that of the subject, who can do things with language, but also in language (cf. teaser on “deconstruction” and différance / Derrida!).
Language is based on a divided, I would like to say doubled nature, an operativum divided in itself. Language is, or rather the instrument of statements shares something “essential” with language because, precisely because no statement can be reduced to its instrument (if you want to delve deeper into this >matter< of “language”, read “Limited Inc” by Derrida together with the texts of the speech act theorists Austin and Searle and others).
When we use language, we inevitably evoke effects in ourselves and in others. We transform ourselves, but also the other and we transform the other, the language. Language is a name for what we do – the action we are doing – and a name for what we cause – the action and its consequences.
Words, chosen wording, sentences hurt!
The subjects, the medium, the language, the statement, the way of saying, what is said, the touched(!) contexts, the readers, the citizens, the laws, the state, the community, the social contract!
All this is attacked, injured, damaged, – perhaps destroyed!
Hate speech can lead to the death of the subject if this “speech” gets into the position of domination or can invoke such a position, – then this speech act(!) becomes a form of articulation of the ruling power and thus a kind of reproduction of power ( cf. for example Chile under Pinochet or Germany and Austria under Hitler or today Russia under Putin; as we know, there would be many more examples ).
Repetitions of sentences as hate speech and their publication can ( but do not have to! Bridge of speech, subversion is always possible, always possible in speech! – cf. Althusser, Foucault, Deleuze, especially Derrida ) and will shape the subjects, those who utter and those who are called upon.
Offensive formulations call out, they call for the localization of discursive and physical violence, they precede every utterance that sets them in scene, attempt and, as it were, bring them about. The utterance is available to the subject, the subject is formed and the subject continues the discourse as a subjugating one.
According to Freud, a forbidden desire in the unconscious shifts from one thing to the next. This infinite transmissibility of desire, which is seduced by a prohibition, a blockade, a taboo, controls this logic of infection quasi uncontrollably in a so-called metonymic flow (think of your own “desire” to do forbidden things – e.g. when familiar circumstances change!)
In Freud’s “The Unease in Culture”, the location of the libido is shifted and itself becomes the pleasure location of the prohibition. Here, repression takes on the form in which it itself becomes a libidinal activity.
This applies to the banal hate poster as well as to the recreational hooligan working as a lawyer in civilian life as well as to the sadistically obsessed murderer / lust murderer / serial killer / mass murderer or the theologically processed youth (among others) for murder attacks (as in the Bataclan etc., cf. my posts “Charly Hebdo” and “Attentat” in this blog).
The power of a performative utterance can be enormous – in both directions!
Denunciation and self-denunciation!
Depending on how it is read and depending on the readership and the reader’s position (political, ideological, intellectual).
The break with the context (Derrida) of a performative utterance is always inherent to it, the failure of every utterance is marked by the thing “language”. But many actors do not realize this! Actors of hate speech apparently almost never notice the self-denunciation, or notice it too late.
The history of subjugation is (also) a history of language and speech.
Consequently, human education is the first concern of any democratic society.
Our life is a life of differences. Difference enables perception and vitality.
Difference and differences are nothing simple (!)
You have to make an effort!
Differentiation is an effort and a pleasure. Every culture lives from difference! And every person in and with his thinking.
Enabling difference is also the possibility of difference to oneself and this opens up life on many levels. With humor and intelligence. Without humor and laughter, there can be no life of joy and vitality.
Every culture needs subjectivity, subversiveness, criticism and a large portion of commonality (also in difference).
To speak briefly with Derrida, to remind us how necessary this will always be: The subject of an utterance can hardly be aware, and must be aware, that all “communication” is subject to a general graphematic structure.
One consequence of this is that the iteration structure is given and thus the intention of an utterance can never be fully present to itself and its content. This means that the iteration always produces a break, the iteration structures a p r i o r i.
There is always already an oratio obliqua, a structural unconsciousness of intention in the actuality of the statement. Never forget to remember that in the thing and in the conception of it a ghost is at work – the teleological illusion of consciousness (cf. in particular “Signature, Event, Context” by J. Derrida, in: Margins of Philosophy, fr. Marges de la philosophie, germ. Randgänge der Philosophie).
Every hurtful (sexist/racist/fascist) statement, every racist act of speech hurts a person (also physically!) as a result of a contextual shift to which it is not possible to react adequately or respond adequately (more details on the difference between reacting and responding later).
The unpredictability of another’s orientation, the loss of trust, the loss of naivety/naturalness/appropriateness in the action/reaction to each other is severely disturbed. One is disturbed!
No context for an appropriate reaction! No orientation! Frustration! Fear! Feelings of loss and lack!
The domination of the Other as a consequence of the lack of doubt.
The Political Body and the Other
Affections
Inscriptions
Recollections
to contact me, please use only this email: g.kaucic[at]chello.at
LOST AND CONFUSED. SEXISTS. AN ATTEMPT AT COMMUNICATION.
Sexual economies!!! Sexists!? Sexism!? Sexism debates!
Desire and responsibility!
Sexual economies! The possibilities of being born to the end!!!
the secret of the communicative in the constantly
threatening incommunicability
Sexism. Sexism debates. Treatments.
Philosophical practices.
Slow, concentrated reading.
Analysis. Reflectorium.
Possibilities for identity dislocation. Deconstruction.
Becoming a subject. To be born to the end. Repeated !
Sexism debates! Sexism! And! sexual economies!
Desire and responsibility!
the secret of the communicative in the constantly
threatening incommunicability
Lost and confused gropers, touchers, harassers, sexists, (sexually) violent and humiliating
abusers and humiliators, racists, assassins, torturers, fascists, murderers
of all countries, go into meditation, reflection and analysis!!!
Sexual economies!
Desire and responsibility !!!
Possible career of carelessness(!?), rudeness, being rejected(!),
feelings of hatred, exclusion, sexism, sexual harassment, coercion, the crude,
racism, hate speech, violence, rape, cruelty, torture, fascism, inclusion, mobbing up to murder (?!!!), serial murder, mass murder, genocide, extermination!!!
Becoming a subject. To be born to the end.
Repeatedly !
Possibilities for identity dislocation. Deconstruction.
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!
P.s.:
[ The original text in German can be found after the end of the English translation ]
Best regards!
Gerhard Kaučić & Anna Lydia Huber
PP Vienna
To contact us, please use only these emails:
g.kaucic[at]chello[dot]at or gack[at]chello[dot]at
Post scriptum:
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.),
Economic imperialism (guided by new institutional economics, transaction cost economics and principal-agent theory; in the wake of New Public Management, contract management with target agreements takes the place of acting in accordance with professional ethics, and quality management and benchmarking, including controlling and performance accounting with all their dark sides and unplanned side effects, – see Richard Münch: Globale Eliten, lokale Autoritäten, Frf. 2009, Suhrkamp, p. 18 vv.ff., germ. ed.)
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.)
To contact us, please use only these emails:
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.
Anna Lydia Huber
Philosophin, Feministin, Mediatorin, Autorin, Freerider:in, geboren 1959, MSc, Alter 66, 2025
( 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 ))
PP.s.:
Our score for the polyphony, heterophony and unlimited polyphony of postmodernism:
One of several foundational texts: ‚The Voice and the Phenomenon‘ (Derrida)
Author:
Gerhard Anna Cončić-Kaučić, born 1959, Schriftsteller:in/Writer, Vienna/Wien.
Performances only after express consultation with the author and publisher!
Title by Gerhard Anna Cončić-Kaučić published by Wiener Passagen Verlag:
a little teaser before you start reading/ Quote from our old homepage
https://web.archive.org/web/20190611215805/http:/web.utanet.at/gack
https://web.archive.org/web/20171115140036/http://web.utanet.at/gack/Obrief.html
1) In German
>> Offener „Brief“
„Be-denken“ Sie jedes Wort. „Schweigen Exil List“ unsere Devise unsere Wahl unser Joyce jenseits von Sackgassen wie Politik Kunst Religion. Großes Lachen in der Verschiebung & Verdichtung die Mobilität der Syntax
„… einen Text als Text ablesen können, ohne eine Interpretation dazwischen zu mengen, ist die späteste Form der > inneren Erfahrung < – vielleicht eine kaum mögliche …“ ( Nietzsche, Aus dem Nachlaß der Achtzigerjahre; in: Werke III, hg. v. Karl Schlechta, Mch. 1969, S.805)
Worte an Verleger, Rezensenten und andere LiteraturvermittlerInnen
Der Gedanke an den „nahen“ Tod, auch wenn er noch ein ( 1 ), zwei (2) oder mehr kurze Jahrzehnte auf sich warten lassen sollte, läßt mich/uns „Abstand“ nehmen von Veranstaltungen allgemeiner Art wie Präsentationen Kongressen Symposien et cetera.
Vielleicht „sagen“ Sie das den anwesend „sein“ werdenden JournalistInnen. Autor sein muß nicht heißen Literaturmanagement und in unserem Fall ganz gewiß nicht.
Autor-Sein „bedeutet“ so etwas wie „Gott-sein“ (vgl. Thot).
Ich gebe/gibt „Text„. Von Fall zu Fall diesem „Stimme“; nie aber bloß „Gesicht“, pré-„face„, Präsenz.
Im ff. ein paar „plakative“ Hinweise.
Vielleicht wollen Sie Kopien an die anwesenden Literaturvermittler verteilen und verweisen Sie auf das „Vorwort“ von Sem I.
Oder wollen Sie das vielleicht selbst verlautbaren, dort ? wenn ich in aller gebotenen Kürze Sie auf das Vorwort, die Vorrede von Sem I verweisen darf. (And to the preface by Sem V !!!)
Füttern Sie die JournalistInnen damit, lesen Sie es Ihnen sogar vor; verweisen Sie sie auf die Abschnitte der Dissemination von J. Derrida über das Vorwort und auf die einschlägigen Abschnitte in „Grammatotechne als Grammatologie der `Herzgewächse´ oder von der Inkommunikabilität„
Nehmen Sie und die JournalistInnen die Wörter ernst, dann „erkennen“ sie das Programm Semeion Aoristicon I -VII (s. Vorwort). Das sollte genügen. Dann die Lektüre.
Im übrigen: die „Unauffindbarkeit des Subjekts“
Legen Sie Sem I, II, III, an unsere Stelle. Sub-Version eines sub-spekten Subiect.
Autor GACK mit freundlichen Grüßen
P.S. Vielleicht lesen Sie auch das „einfach“ (vor), wahrscheinlich wenden Sie jetzt Ihr Ohr ab, trotzdem: die Vorrede das préface, das was vor dem Gesicht (=face) ist, schaun Sie lesen Sie und Sie lesen immer nur die Vorrede, das préface, das alles ist.
Das Gesicht, das Ge-sicht sehen Sie nie.
Das vollständig aufgelöste Subjekt im Spiegel: Sem I, II, III jenseits aller Literatur Sem I, II, III ff. lesen Sie das vor dem „Gesicht“ der JournalistInnen im „Auftrag“ des „Autor“ „GACK“ face á face
die Intrige der plot
Inspektor Sem und seine Fam/ilie öffnen alle Wortkoffer, sie werden verfolgt und sind selber auf der richtigen Spur;
das Verbergen Verheimlichen Maskieren, die Maske die Prosopopöie, die Ent-stellung; sämtliche Tricks eines Inspektors und ehemaligen Privatdetektivs; der Fall der Fälle gelangt zur Lösung Erlösung;
durch Sem Schaun und seine „Fa/milie“
„Plakat“ zur Präsentation:
„Lesen“ Sie die Zusammenhänge von Sex und Religion
„Schaun“ Sie Sem I
„Lesen“ Sie die Zusammenhänge von Literatur und Schrift
„Schaun“ Sie Sem II
„Lesen“ Sie die Zusammenhänge von Wissenschaft und Gewalt
„Schaun“ Sie Sem III
und vor allem: das „sexuelle“ Thema der Urszene, die Inskription, die Einschreibung des Sexuellen in der Rede, Religion, Politik, Kunst und Wissenschaft; die „Geste“ des Subjekts in der Sprachhalt(er)ung der Schrift der Abyss der Gesellschaft Sem Schauns Lachen und Heiterkeit
„Ein Text ist nur dann ein Text, wenn er dem ersten Blick,…, das Gesetz seiner Zusammensetzung und die Regel seines Spiels verbirgt. Ein Text bleibt im übrigen stets unwahrnehmbar.“
„Die Verschleierung der Textur kann durchaus Jahrhunderte erfordern ihr Gewebe (toile) freizulegen.“ Derrida, Platons Pharmazie, in: Dissemination, S.71 (Wien 1995, Passagen Verlag)
( über ) Dekonstruktion kann man nicht sprechen man/frau muß „sie „(entweder) lesen. <<
2) in English
>> >> Open “Letter”
“Think” every word. “Silence exile cunning” our motto our choice our Joyce beyond dead ends like politics art religion. Big laugh in the displacement & condensation the mobility of syntax
“… to be able to read a text as a text, without mixing an interpretation in between, is the latest form of > inner experience < – perhaps an almost impossible one …” ( Nietzsche, Aus dem Nachlaß der Achtzigerjahre; in: Werke III, ed. by Karl Schlechta, Mch. 1969, S.805)
Words to publishers, reviewers and other literary agents
The thought of “imminent” death, even if it should still be one ( 1 ), two (2) or more short decades away, makes me/us “ keep my/our distance” from events of a general nature such as presentations, congresses, symposia etc.
Perhaps you “tell” this to the journalists who will “be” present. Being an author does not have to mean literature management and in our case it certainly does not. Being an author “means” something like “being God” (cf. Thot). I give/gives “text”. From case to case this text “voice”; but never merely “face”, pré-“face”, presence.
A few “striking” references in the ff. Perhaps you would like to distribute copies to the literary mediators present and refer them to the “Preface” of Sem I. (And to the preface by Sem V !!!)
Or perhaps you would like to announce this yourself, there ? if I may refer you in all due brevity to the foreword, the preface of Sem I. Feed it to the journalists, even read it to them; refer them to the sections of J. Derrida’s dissemination on the preface and to the relevant sections in
“Grammatotechne as the grammatology of the ‚heart plants‘ or of incommunicability”
If you and the journalists take the words seriously, then you will “recognize” the program Semeion Aoristicon I -VII (see preface). That should be enough. Then the reading.
Incidentally: the “untraceability of the subject” Put Sem I, II, III, instead of us, in our place. Sub-version of a sub-specified subiect.
Author GACK with kind regards
To contact us, please use only these emails:
g.kaucic[at]chello[dot]at or gack[at]chello[dot]at
P.S. Perhaps you also read the “simply” (before) probably you now turn away your ear, nevertheless: the preface, the préface, that which is before the face (=face), you read and you always read only the preface, the préface, which is everything.
You never see the face, what you see.
The completely dissolved subject in the mirror: Sem I, II, III beyond all literature Sem I, II, III ff. read this in front of the “face” of the journalists on “behalf” of the “author” “GACK” face á face
the intrigue of the plot
Inspector Sem and his family open all the word cases they are pursued and are on the right track themselves; the hiding concealing masking, the mask the prosopopoeia, the de-position;
all the tricks of an inspector and former private detective; the case of cases reaches its solution redemption;
through Sem Schaun and his “fa/mily”
“poster” for presentation
“Read” the connections between sex and religion
“ Show” Sem I
“Read” the connections between literature and writing
“ View” Sem II
“Read” the connections between science and violence
“ Examine” Sem III
and above all: of the “sexual” theme primal scene, the “sexual” theme of the primal scene the inscription, the inscription of the sexual in speech, religion, politics, art and science;
the “gesture” of the subject in the linguistic posture of writing the abyss of society Sem Schaun’s laughter and merriment
“A text is only a text if it conceals from the first glance… the law of its composition and the rule of its play.
A text always remains imperceptible.”
“The concealment of the texture may well require centuries to uncover its fabric (toile).” Derrida, Plato’s Pharmacy, in: Dissemination, p.71 (Vienna 1995, Passagen Verlag)
( about ) deconstruction one cannot speak one must read “it/her ”. << <<
– /S/E/M/EI/ON/ /A/OR/IST/I/CON V oder zur Autobiographie Sem Schauns. 2007 [Autor]
– S/E/M/EI/O/N/ /A/OR/IST/I/CON IV oder zur Autobiographie Sem Schauns. 2002 [Autor]
– S/E/M/EI/O/N/ /A/OR/IST/I/CON III oder zur Autobiographie Sem Schauns. 1996 [Autor]
– S/E/M/EI/O/N/ /A/OR/IST/I/CON I oder zur Autobiographie Sem Schauns. 1995 [Autor]
– S/E/M/EI/O/N/ /A/OR/IST/I/CON II oder zur Autobiographie Sem Schauns. 1994 [Autor]
Passagen Verlag Wien/Vienna
Title from:
Gerhard Anna Cončić-Kaučić
https://www.passagen.at/autoren/gerhard-a-concic-kaucic-1
cf. also:
Gerhard Anna Cončić-Kaučić
Covid 19 Roman Text Welt Gedicht
https://disseminationsdjayphilpraxkaucic.blogspot.com/2020/04/covid-19-roman-text-welt-gedicht.html
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 ……
Sprache, Denken, Philosophie, Ubw: …………. Gastfreundschaft Philosophische Praxis ……
SPRACHE, DENKEN, PHILOSOPHIE, UBW: …………. GASTFREUNDSCHAFT PHILOSOPHISCHE PRAXIS …
……………………………………………………………………….. 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
Philosophers, Writers, Philosophical Practitioners, Mediators, Translators, Feminists, Freeriders, (Wild) Camping Enthusiasts, Survivors
Vienna
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, philosophers, 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
https://disseminationsdjayphilpraxkaucic.blogspot.com/2019/12/groes-dankeschon-meine.html
Many thanks to my practice visitors! 36 Years of Philosophical Practice Gerhard Kaucic
( German / English )
Prices, fee / fee amount / costs / price by arrangement / Charge by arrangement
Payment: cash and invoice
Fee payment: cash and invoice
Confidential individual consultation
A conversation in my philosophical practice lasts 55 minutes and costs between 65 and 115 euros, depending on the social situation and the respective needs (keyword: indoor/outdoor).
A double session costs between 95 and 145 euros, depending on requirements. A three-hour session costs between 155 and 210 euros.
Setting, – confidential “single talk”, confidential “one-to-one conversation”
Up to two people can have a conversation with me. The fee is then calculated according to the number of participants.
Persons in need with a high level of interest are not charged a fee for the first three rounds.
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 ? …
“Derrière le miroir” (Jacques Derrida) ……..” Semeion Aoristicon“…..” /S/E/M/EI/ON/ /A/OR/IST/I/CON/ “ (Concic-Kaucic) ]
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
P.S.: Of course there are many philosophical practitioners who see themselves as “life counselors”.
I would prefer not to be a life-coach ! ( in variation and adaptation of H. Melville: “Bartleby, the Scrivener” )
30 Years Jubilee Philosophical Practice Gerhard Kaucic
in English:
A particularly frequently requested field of problematicity:
Explanation aa))) In addition to the topic of “euthanasia, self-determination, economy” (including the subjects of euthanasia, assistance, support in dying, active, passive, indirect euthanasia, assisted suicide, problematic issues, etc.).
Explanation ff.) :… ranks the topic “J. Derrida , grammatologist, philosopher, founder of deconstruction , incomprehension of his opponents, dis- and misunderstandings of his followers” and the corresponding sub-topic “ Sur:Life ! Food Nutrition Food Enjoyment Animal Consciousness Unconsciousness Ethics Reflection Possibilities Aporias Deconstruction” in my Grammatological Philosophical Practice in Vienna, – and beyond (worldwide), – at the top of the most requested fields of reflection and deconstruction.
Grammatological philosophical practice in Hamburg’s Hotel Kempinski on the Alster (( Hamburg, views ! and insights as well as the view of insight and vivifying circumspection including the skyline as a topophotographic event “metropolis on the water”, – the feeling of creating space through the production of “timelessness of the unconscious” and an un/healthy portion of good tasting fried animal meat!)
One can always dream of the animal and the ego, the unconscious and the superior ego, desire, psychoanalysis and its ethics! Of the truth of revelation! From the “right to insight, or the invention of the other” (cf. J. Derrida in “Psyché”)) to “Jacques Derrida, founder of deconstruction, incomprehension of his opponents, dis- and misunderstandings of his followers” ( 07-2014 )
Blogpost: Was ist Philosophische Praxis? (I)Part 1
https://disseminationsdjayphilpraxkaucic.blogspot.co.at/2015/12/was-ist-philosophische-praxis.html
https://disseminationsdjayphilpraxkaucic.blogspot.com/2015/12/was-ist-philosophische-praxis.html?m=1
Blogpost: Was ist Philosophische Praxis? (II) Part 2
Blogpost: Was ist Philosophische Praxis? (III) Part 3
To contact us, please use only these emails:
g.kaucic[at]chello[dot]at or gack[at]chello[dot]at
Projects (more cf. Blogspot-blog 2014 ff.)
Deconstruction and Philosophical Practice / Philosophical Practice as Deconstruction
The Machine The Man Cyborgs Deconstruction
The Religious Deconstruction Religion and Society
Europeanization Legal Policy Migration Policy Deconstruction, Migration, Politics, Community, Subjects, Relations, The Other
The Political Body and the Other The European Heritage
Film Denken Philosophischer Salon Gerhard Kaučić Djay PhilPrax Gasometer Wien
Tiere sehen Dich an. Dekonstruktion, Verantwortung. Dekonstruktion zum Komplex von Gewalt, Wahn, Traum, Tod und Verantwortung.
MASCHINE MENSCH Roboter Androiden Cyborgs als Subjekt Dekonstruktion
Sexismus und Sexismusdebatten. Begehren und Verantwortung.
Religion und Gesellschaft. Das Religiöse.
ENDURO Sport Fun Erhabenheit.
Jacques Derrida and the deconstruction as philosophical Practice.
Gastfreundschaft. Politik der Freundschaft.
Lebensfreude. Essen und Genießen! Wie ernähre ich mich richtig? Wie lebe ich richtig?
Gegenwartsphilosophie / Philosophische Praxis / Contemporary Philosophy
Autobiographie.„Derrière le miroir“ (Jacques Derrida), “ Semeion Aoristicon“…“ /S/E/M/EI/ON/ /A/OR/IST/I/CON/ “ (Concic-Kaucic)
Postmoderne / Wiener Postmoderne / Dekonstruktion.
Haß-Sprech, Haß-Rede, Haßgesellschaft, Haßpolitik. Demokratiefähigkeit.
Europeanization Legal Policy Migration Policy Deconstruction, Migration, Politics, Community, Subjects, Relations, The Other
The Political Body and the Other The European Heritage
Arzt und Patient und seine Krankheit
Hegel besser verstehen / Hegel heute
Beethoven heute
The Religious Deconstruction Religion and Society
The Machine The Man Cyborgs Deconstruction
Europäisierung Rechtspolitik Migrationspolitik Dekonstruktion
Affizierung Immunisierung Autoaffektion Autoimmunität
Der freie Wille / Free will / Bewußtsein / das Unbewußte
Schurken Russland Putinismus Schurkenstaat
Rogues, Russia, Putinism, rogue state, war, terror
Ästhetische Erfahrung Radphilosophie Freiheitserfahrung Grenzerfahrung(en)
Theorie Praxis Technik Philosophische Praxis
Suizid, Selbsttötung und Freitod Suizid ja/nein
Todesstrafe Strafrecht Gesellschaft Menschenwürde Menschenrechte
Der Westen, die Anderen. Die Aufklärung.
Musikalische Erfahrung / Musical experience Grammatologie Implikationen
Kant das unreine Denken Apokalypsis
Ausnahmezustand Coronavirus-Krise Freiheitsrechte
Philosophie des Hasses Philosophie des Neides
Wiener Postmoderne/Postmoderne
Recht und Gerechtigkeit Armut Reichtum Überreichtum
Peter Handke und der Nobelpreis für Literatur
Philosophische Praxis als Training
Deconstruction and Philosophical Practice / Philosophical Practice as Deconstruction
Haus der Geschichte Österreich
Dissemination, Dekonstruktion und Philosophische Praxis
différance / (Differänz)
Das Werk und die Wahrheit/Landschaft und Leib
Thesen aus der realen Welt von Flüchtlingen
Was die Rechte will
Grammatologie
Österreichische Philosophie der Gegenwart
Französische Philosophie der Gegenwart
Freiheit und Krise. Krise der Freiheit.
Zur Inauguration des US Präsidenten (elect) Donald Trump
Demokratie – Philosophie / Demokratiephilosophie
Tierphilosophie Demokratietheorie
Postanthropozän ( !? ) Philosophie und Praxis
Dekonstruktion. Was ist Dekonstruktion. (!)
In einen Dialog treten. Was ist ein Dialog?!
Hate Speech
Was ist Philosophische Praxis?
Das Attentat. Der Wahnsinn. Die Singularität.
Festung Europa Postkolonialismus Terrorismus Flüchtlinge
Poésie engagée Sprachruf Rufsprache
Übersetzung Sprachen Fremdsprachen Übersetzungstheorien
DDR – Diskurse Unrechtsstaat / Rechtsstaat
Heterozentrismus: „Sexualität Anti-Homosexualität
Israel Judentum Minderheiten Demokratiephilosophie Verfassung
Israels Gründungsmythos Shlomo Sand Die Erfindung des jüdischen Volkes
Identität und Wandel
Kabbalah und die Schrift. Schriftgeschichte. Schrifttheorien.
Zum Begriff der Schrift.
Die Grünen. Das Grüne. Grüne Parteipolitik. Der Abbyss.
Rassismus. Apartheid. Sexismus.
Kind. Erziehung. Psychoanalyse.
Kinderliteratur. Literatur. Kinderkunst. Kunst.
Gewalt und Strafe.
Flüchtlingspolitik. Finanzpolitik. Haßpolitik.
Geopolitik und Weltschrift. Derrida und der Schriftbegriff.
Différ a nce.
Ökonomie und Anökonomie.
Archiv Anarchiv Archivwissenschaft.
Demokratie. Ökonomie. Politik. Philosophie. Die Unberechenbarkeit.
Kontrasexuelle Performanz. Begehren. Queering.
Poptheorie. Kunsttheorie. Architekturtheorie. Politik der Freundschaft.
Was ist Philosophie. Wer denkt, was heißt denken/Denken.
Lehrt man denken. Lehrt man denkend. Lernt man Denken. Gedankengänge.
. Leben. Überleben Euthanasie. Selbstbestimmung. Ökonomie.
Allegorien des Lesens. Was heißt heute: Lesen!
Metaphorologie. Literatur. Sprache. Rhythmus. Tonart. Stimmung.
Rhetorik. Ästhetik. Semiologie. Grammatologie.
Grammatologie Grammatotechne Inkommunikabilität Différance
Lesbarkeit. Unlesbarkeit. Literarizität. Aporie. Aporetische Semantik.
Kino. Film. Geschwindigkeit.
Körper. Nacktheit. Zivilisation.
Das Werk und die Wahrheit / Landschaft und Leib
LEBENSRAUM, MACHT, DEMOKRATIE, GESCHLECHT, NACKTHEIT, KÖRPERPHILOSOPHIE, FREIHEIT
THE LIMITS OF MEDIATION, Enlightenment, PHILOSOPHY, PSYCHOANALYSIS
Psychoanalyse, Sprachanalytische Philosophie, das Unbewußte
Die Sprache, das Sprechen, das Unbewußte (Ubw)
Der Satz und die Philosophie
Sexism, racism, fascism, cultural-historical considerations and reflections on violence and gender, – limits of mediation, limits of enlightenment, limits of philosophy, limits of psychoanalysis, responsibility and legal consequences up to a necessary future change of legal philosophy and legislation under demand of applied psychoanalytic reflectories as deconstruction.
„Because I’m a Girl.“
KÖRPERPHILOSOPHIE, SEXISMUS, RASSISMUS, FASCHISMUS, MACHTTHEORIEN, BEGEHREN, ANTHROPOLOGISCHE UND ÖKONOMISCH-POLITISCHE STRUKTURDEBATTEN, POLITIK, DEKONSTRUKTION
Körper Philosophie Körperphilosophie
das „eher“ Nichtabbildbare !, bzw das Nichtabgebildete einer bildgrammatischen Stratifikationsebene in der Zeit
Fotografie, Photographieren, Abbilden, Bildung
Denken u. Kino, Semiologie, Sprache und Gedächtnis
Grammatologische Philosophische Praxis. Film und Schrift bzw Film als Text oder die Grammatologie der Affekte und die Lesbarkeit im Ich.
Völkerrecht(e) oder Machtpolitik und Geopolitik. Demokratiephilosophie im Kommen.
Velozität Volatilität Flüchtigkeit in der Zeit. Televisionen. Internet. Axiomatiken. Gedächtnis. Kultur.
Psychoanalyse und (Homo-) Sexualität; Ödipus und Antiödipus (Deleuze/Guattari); Freiheit Raumerkenntnis Demokratie Sexualität Bewegung Lust; Sexualpolitik Pädagogik Erkenntnis Singularität Individualität Demokratie
De Sade, Freud, Artaud, Genet, Goytisolo, Derrida, Tel quel, Nouveau Roman, Krieg, Leib, Gedächtnis, Archiv
Der freie Wille / Free will / Bewußtsein / das Unbewußte
Deconstruction Music Dekonstruktion Musikalische Erfahrung
(more cf. Blogspot-blog 2014 ff. ! )
Kontakt / Adresse:
Gerhard Kaucic / Djay PhilPrax (Dr. phil.) / Anna Lydia Huber (MSc)
Guglgasse 8
1110 Wien Oesterreich Europa
To contact us, please use only these emails:
g.kaucic[at]chello[dot]at or gack[at]chello[dot]at
Philosophical Salon / Philosophical Lounge G Kaucic & AL Huber, Vienna … Discourse room, study room, social room, work room, philosophical salon, philosophical lounge, philosophical practice Gerhard Kaučić / Djay PhilPrax (born 1959, Dr.phil.) & Anna Lydia Huber (born 1959, MSc) Gasometer City, Vienna
Philosophischer Salon/Philosophical Lounge G Kaucic & AL Huber Vienna, Austria, – Gerhard Kaučić (*1959), head of a philosophical practice for 36 years in Vienna ( 1989-2025 ff.)
Philosophical Salon / Philosophical Lounge G Kaucic & AL Huber, Vienna … Discourse room, study room, social room, work room, philosophical salon, philosophical lounge, philosophical practice Gerhard Kaučić / Djay PhilPrax (born 1959, Dr.phil.) & Anna Lydia Huber (born 1959, MSc) Gasometer City, Vienna
Philosophical Salon / Philosophical Lounge G Kaucic & AL Huber, Vienna … Discourse room, study room, social room, work room, philosophical salon, philosophical lounge, philosophical practice Gerhard Kaučić / Djay PhilPrax (born 1959, Dr.phil.) & Anna Lydia Huber (born 1959, MSc) Gasometer City, Vienna
To contact us, please use only these emails:
g.kaucic[at]chello[dot]at or gack[at]chello[dot]at
Philosophie Wien / Philosophy Vienna Austria Europe
Contemporary Philosophy
Nicht vollständige Liste unserer Publikationen seit 1986 cf. „Google Scholar Profil“:
Gerhard Kaučić (Dr. phil.), Anna Lydia Huber (MSc)
https://scholar.google.at/citations?user=wNUSN64AAAAJ&hl=de
Non-complete overview of our publications since 1986 cf. „Google Scholar Profile“:
Gerhard Kaučić (Dr. phil.), Anna Lydia Huber (MSc)
https://scholar.google.at/citations?user=wNUSN64AAAAJ&hl=de
VIAF:
Gerhard Anna Cončić-Kaučić
https://web.archive.org/web/20241213022311/https://viaf.org/viaf/59390636/
Wikidata:
Gerhard Anna Cončić-Kaučić
https://www.wikidata.org/wiki/Q3104047
https://www.wikidata.org/w/index.php?title=Q3104047&oldid=2102216011
LinkedIn Gerhard Kaučić:
36 years Head of a Philosophical Practice in Vienna, Austria, Europe
Philosophische Praxis, gegründet 1989, Dr. Gerhard Kaučić (*1959, Alter 66, 2025) , Philosophischer Praktiker, Gasometer B, Guglgasse 8, 1110 Wien, Austria / Österreich, Europa
Philosophische Praxis Gerhard Kaučić / Djay PhilPrax (Dr. phil.) & Anna Lydia Huber (MSc), geb. 1959, gemeinsamer Praxis-Sitz Wien (seit 1989 ff.) / joint practice location in Vienna
https://at.linkedin.com/in/gerhard-kau%C4%8Di%C4%87-2b6b9362
Homepage (Engl./Germ.):
Lebenslauf Biographie Gegenwartsphilosophie Philosophische Praxis
https://disseminationsdjayphilpraxkaucic.blogspot.com/2017/10/lebenslauf-biographie.html
https://disseminationsdjayphilpraxkaucic.blogspot.com/2017/10/lebenslauf-biographie.html?m=1
Biographisches, Bio, Vita, Biographie Philosoph:in
Blogger Gerhard Kaučić / Anna Lydia Huber
https://www.blogger.com/profile/06298602217698385450
https://web.archive.org/web/20241224003917/https://www.blogger.com/profile/06298602217698385450
https://web.archive.org/web/20250105162953/https://www.blogger.com/profile/06298602217698385450
Unser Blog
Philosophical Practices / Politics / Disseminations Philosophische Praxis G Kaučić & AL Huber https://disseminationsdjayphilpraxkaucic.blogspot.com/
Philosophische Praxis als Training
https://web.archive.org/web/20241216103708/https://disseminationsdjayphilpraxkaucic.blogspot.com/2019/09/philosophische-praxis-als-training.html
Philosophical Practice as/and Training work-free Education Humanity Future Human Being Democracy
Recht und Gerechtigkeit Armut Reichtum Überreichtum Demokratie Eine Sache der Demokratie (-philosophie)
https://disseminationsdjayphilpraxkaucic.blogspot.com/2019/11/law-and-justice-poverty-wealth.html
Freiheit und Krise. Krise der Freiheit.
https://disseminationsdjayphilpraxkaucic.blogspot.com/2017/03/freiheit-und-krise.html
https://disseminationsdjayphilpraxkaucic.blogspot.com/2017/03/freiheit-und-krise.html?m=1
The Machine The Man Robots Androids Cyborgs as subject Deconstruction
Grammatotechne als GrammatologIE oder von der Inkommunikabilität
The Religious Deconstruction Religion and Society
Das Religiöse Dekonstruktion Religion und Gesellschaft
Affliction Immunization Autoaffection Autoimmunity
The attack. The insanity. The singularity.
https://disseminationsdjayphilpraxkaucic.blogspot.com/2015/11/theattack.html
https://disseminationsdjayphilpraxkaucic.blogspot.com/2015/11/theattack.html?m=1
Theory Practice Technique Philosophical Practice as thinking and speaking
Aesthetic Experience Cycling Experience Freedom Experience Border Experience(es)
Europeanization Legal Policy Migration Policy Deconstruction
Deconstruction and Philosophical Practice / Philosophical Practice as Deconstruction
https://disseminationsdjayphilpraxkaucic.blogspot.com/2019/03/deconstruction-and-philosophical.html
https://web.archive.org/web/20241219003921/https://disseminationsdjayphilpraxkaucic.blogspot.com/2019/03/deconstruction-and-philosophical.html?m=1
Österreichische Philosophie der Gegenwart (Germ. / Engl.)
Philosophie der Gegenwart / Zeitgenössische Philosophie
Philosophie des 21. Jahrhunderts / Philosophieren im 21. Jahrhundert
https://disseminationsdjayphilpraxkaucic.blogspot.com/2017/08/osterreichische-philosophie-der.html
Deconstruction Music Deconstruction Musical Experience Deconstruction
https://disseminationsdjayphilpraxkaucic.blogspot.com/2025/01/deconstruction-musical-experience.html
To contact us, please use only these emails:
g.kaucic[at]chello[dot]at or gack[at]chello[dot]at
DR. GERHARD KAUČIĆ / DJAY PHILPRAX (JG. 1959) LEITER EINER PHILOSOPHISCHEN PRAXIS SEIT 1989
…………………………………………………………………………………………………………………………………………………………………………………………. 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
philosophical practices face à face
b. 1959, Philosopher, Writer, 66, 2025
Gerhard Anna Cončić-Kaučić
Gerhard-Anna Concic-Kaucic, geboren 1959, Schriftsteller, Wien.
Titel von Gerhard Anna Cončić-Kaučić bei Passagen
Gerhard Anna Cončić-Kaučić
S/E/M/EI/O/N/ /A/OR/IST/I/CON II
oder zur Autobiographie Sem Schauns
Reihe Passagen Literaturprogramm
/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.
Gerhard-Anna Concic-Kaucic, geboren 1959, Schriftsteller, Wien.
Gerhard Anna Cončić-Kaučić
S/E/M/EI/O/N/ /A/OR/IST/I/CON III
oder zur Autobiographie Sem Schauns
Reihe Passagen Literaturprogramm
/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.
Gerhard-Anna Concic-Kaucic, geboren 1959, Schriftsteller, Wien.
Gerhard Anna Cončić-Kaučić
S/E/M/EI/O/N/ /A/OR/IST/I/CON I
oder zur Autobiographie Sem Schauns
Reihe Passagen Literaturprogramm
/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.
Gerhard-Anna Concic-Kaucic, geboren 1959, Schriftsteller, Wien.
Gerhard Anna Cončić-Kaučić
S/E/M/EI/O/N/ /A/OR/IST/I/CON IV
oder zur Autobiographie Sem Schauns
Reihe Passagen Literaturprogramm
/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.
Gerhard-Anna Concic-Kaucic, geboren 1959, Schriftsteller, Wien.
Gerhard Anna Cončić-Kaučić
/S/E/M/EI/ON/ /A/OR/IST/I/CON V
oder zur Autobiographie Sem Schauns
Reihe Passagen Literaturprogramm
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.
Gerhard-Anna Concic-Kaucic, geboren 1959, Schriftsteller, Wien.
In English:
CORONA WHEELING CROWNING
Covidity Virality Virtuality Mediality Metahumanoidity ?!
The leap. Leaving the book. The production, the emancipation, the liberation of writing.
……………………. Semeion Aoristicon oder zur Autobiographie Sem Schauns …………………..
……. THE SENTENCE ………. the jump ……… the set ……. the leap o f …. The LEAVING of
the BOOK ……….. ?!
/S/E/M/EI/ON/ /A/OR/IST/I/CON/
I ask if Sem VI is not my / our blog composition !?!
I ask (me / us) if Sem VII is not my / our blog.
I ask if my/our blog will not be Sem VI and Sem VII?
And shall be!
Or must be?
Already is, will be or even must be and will have to be !?!
The set. The leaving of the book.
The production, the emancipation, the liberation of the writing.
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
Philosophische Praxis
GESPRÄCHE sind EREIGNISSE als TEXT
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.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.
Philosophical Practice Vienna 1989 ff. Analysis Complication Aporia Identity Dislocation Meta-thesis Deconstruction
Cf. list of publications at: https://scholar.google.at/citations?user=wNUSN64AAAAJ&hl=de
To contact us, please use only these emails:
g.kaucic[at]chello[dot]at or gack[at]chello.at
Projekte / Projects (1989 – 2025 ff.) 36 Jahre Philosophische Praxis Wien GK & ALH
Mehr dazu siehe meinen Teaser und meinen Footer sowie die übrigen Postings in diesem Blog! (Blogspot-Blog 2014 ff.)