By Greg Kennedy
Plastic baggage, newspapers, pizza bins, razors, watches, diapers, toothbrushes … What makes a specific thing disposable? Which of its houses permits us to regard it as though it didn't topic, or as though it really lacked topic? Why accomplish that many gadgets seem to us as not anything greater than short flashes among checkout-line and landfill? In An Ontology of Trash, Greg Kennedy inquires into the which means of disposable items and explores the character of our prodigious refuse. he's taking trash as a true ontological challenge because of our unsettled relation to nature. The metaphysical force from immanence to transcendence leaves us in an alien international of gadgets tired of significant actual presence. hence, they develop into interpreted as beings that by some means primarily lack being, and exist in our technological international merely to vanish. Kennedy explores this challenging nature and appears for probabilities of salutary switch.
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Additional info for An Ontology of Trash: The Disposable and Its Problematic Nature
With the erasure of the feast’s temporal borders, the ritualized concentration of abundance dissipates into mere excess. Since excess is defined relative to a given purpose, it must be called unnatural insofar as nature lacks any sort of express telos. The meaning of the feast depends on its symbolic power to rarefy base survival through a special concentration of the natural life force. This meaning disappears to the same extent as do the ritualized limits on which it depends. The absence of the feast’s transcendent meaning consequently gets filled by the purpose of normal consumption, that is, the maintenance of the physical body.
In a manner reminiscent of the feast, emulative wasting attempts to impose order on the chaos of superabundance by introducing into it limits and distinctions. However, the attempt fails and falls short of meaningful ritual because these limits are manufactured by reason alone. Extrinsic to the phenomenon, they have an arbitrary and physically groundless character. Written at the turn of the twentieth century, Veblen’s Theory of the Leisure Class predates the completed construction of the modern monoliths of advertising and mass media.
When manifest, beings appropriate the sensitive body. But this body is not to be thought of as independent of its appropriation. Rather, it exists precisely and only as this ransom, sacrifice, or servant to beings. Physicality is the meadow across which Being blooms. Consequently, the body suffers the same epochal transformations as Being and vice versa. Attending to the history of embodiment both illuminates and substantiates Heidegger’s rather nebulous and at times tenuous history of Being. In The Body’s Recollection of Being, David Levin reaches the same conclusion, though from a different direction: Just as Heidegger must tell the history of metaphysics as the history of the oblivion of Being, so we must tell the history of the human body as a history of its ontological affliction.