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Bij Wijze Van Inleiding Bij Dit Nummer Bij wijze van inleiding bij dit nummer Dr. Rico Sneller In de bijdrage van Rico Sneller wordt ingegaan op de drie spreking te beperken tot taalkundige dubbelzinnigheid, niveaus waarop we wel van ‘ambiguïteit’ spreken: dat gescheiden van zijn ontologie. Door het vergelijken van van de taal, dat van het denken, en dat van de dingen twee filosofen met zulke verschillende achtergronden, waarnaar we verwijzen. Taal kan ambigu zijn, zowel be- hoopt zij licht te werpen op de vraag wat de bron is van oogd als onbeoogd. Door de onbeoogde ambiguïteit heeft ambiguïteit in taal: is het iets puur taalkundigs of heeft de filosofie zich in de geschiedenis kunnen ontwikkelen; die ambiguïteit ontologische implicaties? denkers hebben soms hele bouwwerken verricht op de fundamenten van meerzinnige begrippen (bijv. de mid- In de bijdrage van Else Walravens wordt het thema van deleeuwse zijnsmetafysica op het aristotelische zijnsbe- de ambiguïteit vanuit een geheel andere, ethische in- grip). De beoogde ambiguïteit komen we tegen in poëzie, valshoek belicht. Meer in het bijzonder gaat zij dieper propaganda, politiek. Deze laatste is minstens zo inte- in op Simone de Beauvoirs pleidooi voor een moraal ressant, aangezien ze onze blik kan ontsluiten voor een van de dubbelzinnigheid. Uitgaande van de ambiguïteit meer oorspronkelijke ambiguïteit, die wellicht verder van de condition humaine, in het bijzonder de spanning gaat dan taal en die ontologisch van aard is. Aan de hand tussen dood en leven, lichaam en geest, tussen en-soi van enkele korte peilingen in de taalfilosofie van Ueda (op-zich-zijn) en pour-soi (voor-zich-zijn) pleit Simone Shizuteru en de symboolopvatting van Ludwig Klages de Beauvoir voor een mogelijkheid van een authentieke probeert Rico Sneller zicht te krijgen op die oorspron- moraal, die juist op erkenning en de aanvaarding van kelijke ambiguïteit. die ambiguïteit is gefundeerd. Zo’n authentieke moraal is overigens niet mogelijk zonder menselijke vrijheid, Noor Kuijpers schrijft over Kierkegaard, filosoof van de die de bron van alle waarden is. Dankzij de menselijke ambiguïteit bij uitstek. Kierkegaards befaamde ‘enke- vrijheid schept het subject zichzelf en de door hem ge- ling’ is immers een ambigu wezen dat tot taak heeft om wenste wereld, heft hij de discrepantie op tussen wat is dat wat onderscheiden is gelijktijdig te zijn: lichaam en (de natuur) en wat zou moeten zijn (de moraliteit). De ziel, eindig en oneindig, zondig en begenadigd. Als tus- mens heeft geen voorafbepaalde essentie, hij kan geen sen-wezen overbrugt hij immanentie en transcenden- beroep doen op bestaande universele wetten, maar toch tie. De angst is de grondstemming waarin de mens zijn is hij geen speelbal van willekeur en leegte. Integendeel, ambiguïteit gewaar wordt. Door de angst kan de mens hij ontwerpt oog in oog met de ambiguïteit en vanuit de sprong in de vrijheid maken, alvorens de verantwoor- zijn vrijheid een moreel bestaan, dat na verloop van tijd delijkheid voor diezelfde vrijheid op zich te nemen en een eigen cohesie verwerft. Als de mens daarentegen zich open te stellen voor de vervolmaking daarvan. zijn vrijheid ontloopt, dan is er sprake van inauthen- tieke moraal, een optie waaraan volgens Else Walravens Josien Boetje werkt de vraag naar de ambiguïteit in taal een zeker elitair karakter niet vreemd is. en werkelijkheid verder uit in een beschouwing over de middeleeuwse Arabische filosoof Raghib. Ze vergelijkt Een wellicht nog radicaler exploratie van de menselijke die met die van Ludwig Wittgenstein. Beide filosofen ambiguïteit vinden we terug in het werk van Georges veronderstellen dat woorden en zinnen inherent dub- Bataille, waaraan de bijdrage van Dimitri Goossens is belzinnig zijn. Boetje laat zien dat voor Raghib deze gewijd. Net als Simone de Beauvoir en Sartre vertrekt taalkundige dubbelzinnigheid grote gevolgen heeft voor Bataille van de ambiguïteit van de menselijke condi- zijn ontologie, hetgeen tot uiting komt in zijn theologi- tie. Maar hier staat in het hart van deze ambiguïteit de 2 sche discussies. Wittgenstein lijkt daarentegen zijn be- spanning tussen de profane en de sacrale orde. Via de Bij wijze van inleiding bij dit nummer | Dr. Rico Sneller profane orde ontwerpt de mens zich een discontinu be- In zijn korte bijdrage ‘De ambiguïteit van ambiguïteit’ staan dat gericht is op rationele arbeid. Dit discontinue wijst Hein van Dongen erop dat de verschillende bete- bestaan is gericht op duurzaamheid en zelfbehoud. Het kenissen van sommige meerduidige begrippen moei- belichaamt ook de menselijke ‘beschaving’. De profane lijk van elkaar kunnen worden afgeschermd. Dit is met orde staat op gespannen voet met de sacrale orde, die name het geval ten aanzien van eeuwenoude noties uit is gekenmerkt door een continuïteit waarin exces, ver- de filosofie als ‘waarheid’ of ‘geest’. Degene die hier pre- spilling, zelfverlies en de dood centraal staan. Heel de cisering verlangt loopt volgens hem het gevaar de dyna- bijdrage van Dimitri Goossens is een verdere reflectie miek van de taal uit het oog te verliezen, met pseudora- op dit spanningsveld, waarin vooral aandacht wordt be- tionele ‘analytische’ filosofie als gevolg. steed aan de wijze waarop de ambiguïteit zich vertaalt in de transgressie van verboden, in de atheologie van Rico Sneller de lege plaats, de afgrondelijkheid van de dood. Steeds opnieuw verschijnen in de tekst de scheur en de stippel- lijn als metaforen voor de ambiguïteit van de menselijke conditie. 1. Ueda Shizuteru 2. Ludwig Klages 3. Søren Kierkegaard 4. Ralph Waldo Emerson 5. Simone de Beauvoir 6. Martin Heidegger 7. Ludwig Wittgenstein 8. Paul Feyerabend 9. Georges Bataille 3.
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