{"title":"Coming to (Language): Introduction","authors":"Kristina Mendicino, Dominik Zechner","doi":"10.1080/13534645.2023.2198745","DOIUrl":null,"url":null,"abstract":"In the spring semester of 1988, German philosopher Peter Sloterdijk was invited to deliver the famous Frankfurter Poetikvorlesungen (Frankfurt lectures in poetics) at the Johann Wolfgang Goethe University in Frankfurt am Main. The topic he chose to explore in the course of the five lectures was that of beginnings: ‘Zur Welt kommen – Zur Sprache kommen’ [coming to the world – coming to language]. The title of the series opens an interesting perspective on the problem of commencement – as it suggests that before we can arrive in order to ‘start something’, there must be a pre-existing context that is going to host our arrival. Otherwise put, we are never the ones ‘starting’ the world – on the contrary, whatever project we might wish to begin, it begins within a context that had already begun and whose beginning was not contingent upon our arrival. Which is to say that whatever beginning is possible is only possible to the extent that something had already begun, that a beginning had been made in the course of which the very field had been opened up within which thenceforth the making of beginnings was possible. Our beginning is feasible only because it transpires in the context of a world within which beginning is, in principle, possible, but whose own beginning is not conditional upon us, our arrival, nor our beginning. If the world is the context that allows for the gesture of beginning, this gesture itself is incapable of inaugurating the world. After all, we are mortals – not world-making divinities; and our beginnings are thus never absolute but derivative and secondary, inscribed within the field of possible beginnings whose own beginning must elude us. The first phrase of Sloterdijk’s title – ‘zur Welt kommen’ – therefore already signals a rift between beginning and beginning: as though a commencement were never just one but multiple. And once the possibility of beginning was begun, a dissemination of beginnings would occur that rendered a conceptual unity of all beginning unthinkable.","PeriodicalId":46204,"journal":{"name":"Parallax","volume":"28 1","pages":"257 - 263"},"PeriodicalIF":0.1000,"publicationDate":"2022-07-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"Parallax","FirstCategoryId":"90","ListUrlMain":"https://doi.org/10.1080/13534645.2023.2198745","RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"Q4","JCRName":"CULTURAL STUDIES","Score":null,"Total":0}
引用次数: 0
Abstract
In the spring semester of 1988, German philosopher Peter Sloterdijk was invited to deliver the famous Frankfurter Poetikvorlesungen (Frankfurt lectures in poetics) at the Johann Wolfgang Goethe University in Frankfurt am Main. The topic he chose to explore in the course of the five lectures was that of beginnings: ‘Zur Welt kommen – Zur Sprache kommen’ [coming to the world – coming to language]. The title of the series opens an interesting perspective on the problem of commencement – as it suggests that before we can arrive in order to ‘start something’, there must be a pre-existing context that is going to host our arrival. Otherwise put, we are never the ones ‘starting’ the world – on the contrary, whatever project we might wish to begin, it begins within a context that had already begun and whose beginning was not contingent upon our arrival. Which is to say that whatever beginning is possible is only possible to the extent that something had already begun, that a beginning had been made in the course of which the very field had been opened up within which thenceforth the making of beginnings was possible. Our beginning is feasible only because it transpires in the context of a world within which beginning is, in principle, possible, but whose own beginning is not conditional upon us, our arrival, nor our beginning. If the world is the context that allows for the gesture of beginning, this gesture itself is incapable of inaugurating the world. After all, we are mortals – not world-making divinities; and our beginnings are thus never absolute but derivative and secondary, inscribed within the field of possible beginnings whose own beginning must elude us. The first phrase of Sloterdijk’s title – ‘zur Welt kommen’ – therefore already signals a rift between beginning and beginning: as though a commencement were never just one but multiple. And once the possibility of beginning was begun, a dissemination of beginnings would occur that rendered a conceptual unity of all beginning unthinkable.
1988年春季学期,德国哲学家Peter Sloterdijk应邀在美因河畔法兰克福的约翰·沃尔夫冈·歌德大学发表著名的《法兰克福诗人》(法兰克福诗学讲座)。他在五次演讲中选择探索的主题是开始:“Zur Welt kommen——Zur Sprache kommen”(来到世界——来到语言)。该系列的标题为开始问题打开了一个有趣的视角——因为它表明,在我们到达之前,为了“开始某件事”,必须有一个预先存在的背景来容纳我们的到来。否则,我们永远不是“启动”世界的人——相反,无论我们想启动什么项目,它都是在一个已经开始的背景下开始的,而这个背景的开始并不取决于我们的到来。也就是说,任何可能的开始都只有在某种程度上是可能的,即某件事已经开始,某个开始已经形成,在这个过程中,这个领域已经打开,从那时起,开始是可能的。我们的开始之所以可行,只是因为它发生在一个世界的背景下,在这个世界里,开始原则上是可能的,但它自己的开始并不以我们、我们的到来或我们的开始为条件。如果世界是允许开始姿态的环境,那么这个姿态本身就无法开启世界。毕竟,我们是凡人,而不是造世界的神;因此,我们的开始从来都不是绝对的,而是衍生的和次要的,刻在可能的开始的领域中,而这些可能的开始必须避开我们。因此,Sloterdijk标题的第一句话“zur Welt kommen”已经标志着开始和开始之间的裂痕:就好像开始从来都不仅仅是一个,而是多个。一旦开始的可能性开始了,开始的传播就会发生,这使得所有开始的概念统一变得不可想象。
期刊介绍:
Founded in 1995, parallax has established an international reputation for bringing together outstanding new work in cultural studies, critical theory and philosophy. parallax publishes themed issues that aim to provoke exploratory, interdisciplinary thinking and response. Each issue of parallax provides a forum for a wide spectrum of perspectives on a topical question or concern. parallax will be of interest to those working in cultural studies, critical theory, cultural history, philosophy, gender studies, queer theory, post-colonial theory, English and comparative literature, aesthetics, art history and visual cultures.