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En Plats För Tänkande: Essäer Om Universitetet Och Filosofin

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En Plats För Tänkande: Essäer Om Universitetet Och Filosofin En plats fr tänkande Essäer om universitetet och filosofin Anders Burman, Marcia Sá Cavalcante Scubac & Synne Myrebøe (red.) SÖDERTÖRN STUDIES IN INTELLECTUAL AND CULTURAL HISTORY 1. Anders Burman & Synne Myrebøe (red.), Martha Nussbaum. Ancient Philosophy, Civic Education and Liberal Humanism, 2019. 2. Anders Burman & Shamal Kaveh (red.), Demokratin och det politiska. Essäer om samtidens politiska tillstånd, 2020. 3. Anders Burman & Tore Lund (red.), Efter Viktor Rydberg. Receptions historiska studier, 2020. 4. Anders Burman & Joakim Landahl (red.), 1968 och pedagogiken, 2020. 5. Anders Burman, Marcia Sá Cavalcante Schuback & Synne Myrebøe (red.), En plats fr tänkande. Essäer om universitetet och filosofin, 2020. Huvudredaktörer för skriftserien är Anders Burman och Leif Runefelt. Omslagsbild: Doris Salcedo, Untitled (2003), One thousand one hundred and fifty wooden chairs, Approx. 33 x 20 x 20 ft. (10.1 x 6.1 x 6.1 m). Ephemeral public project, 8th International Istanbul Biennial, Istanbul, 2003. Foto: Sergio Clavijo. En plats fr tänkande Essäer om universitetet och filosofin Redaktrer Anders Burman Marcia Sá Cavalcante Schuback & Synne Myrebe Södertörns högskola Sdertrns hgskola Biblioteket SE-141 89 Huddinge www.sh.se/publications © Frfattarna Publicerad under Creative Commons Attribution 3.0 Unported License Omslag: Jonathan Robson Grafisk form: Per Lindblom & Jonathan Robson Tryckt hos Elanders, Stockholm 2020 Sdertrn Philosophical Studies 27 ISSN 1651-6834 Sdertrn Studies in Intellectual and Cultural History 5 Sdertrn Academic Studies 82 ISSN 1650-433X ISBN 978-91-89109-20-9 (tryck) ISBN 978-91-89109-21-6 (digital) Innehåll Inledning ANDERS BURMAN, MARCIA SÁ CAVALCANTE SCHUBACK & SYNNE MYREBØE 7 Om hypokondri och filosofi i Kants Der Streit der Fakultäten ANNA ENSTRÖM 25 Humboldtmodellens uppgång och fall ANDERS BURMAN 39 Bildning, känsla och tänkande THOMAS KARLSOHN 53 Filosofi i det populistiska tillståndet Filosofins och universitetets uppgifter i ljuset av Ortega y Gassets diagnos av samtidens kris MARTIN WIKLUND 79 Filosofin och universitetet hos Eugen Fink KRYSTOF KASPRZAK 103 Vad kan filosofin ge vetenskapen? Exemplet Gadamer CHARLOTTA WEIGELT 119 Psykoanalys och filosofi PER MAGNUS JOHANSSON 133 Filosofin och det engagerade frnuftet HENRIK BOHLIN 157 Derrida, GREPH och den filosofiska institutionen SVEN-OLOV WALLENSTEIN 177 Ratiofieringen av universitetet New Public Management och kampen om frnuftet JONNA BORNEMARK & ASTRID GRELZ 197 Det kontrollerade tänkandet JONNA HJERTSTRÖM LAPPALAINEN 213 Efter ideologin eller ersättningsideologin En reflektion ver det sovjetiska bildningsprojektets nya former i dagens Ryssland idag TORA LANE 231 Hgre utbildning som träning i uppmärksamhet SHARON RIDER 249 Kultiveringen av politiska känslor Martha Nussbaum och striden om tänkandet SYNNE MYREBØE 271 Tankar om universitets politiska roll idag MARCIA SÁ CAVALCANTE SCHUBACK 289 Om frfattarna 307 Namnregister 311 Inledning ANDERS BURMAN, MARCIA SÁ CAVALCANTE SCHUBACK & SYNNE MYREBØE Hen kai pan betyder ”en och allt” på gammalgrekiska. När Georg Wilhelm Friedrich Hegel, Friedrich Hlderlin och Fried- rich Schelling studerade tillsammans i Tbingen skrev de med dessa tre ord en sorts pakt som frst och främst kan frstås som ett filosofiskt credo syftande till att frska fånga allt i ett.1 Philo- sophia är ett annat grekiskt ord som uttalas verallt utan ver- sättning men med ett flertal olika brytningar. Ordet och be- greppet filosofi står fr kärlek eller rättare sagt vänskap till ett slags vetande, ett vetande som samlar och frenar, ett vetande om alltets bultande hjärta. ”Hur hänger allt detta ihop?”, ”på vilken grund?” och ”utifrån vilket perspektiv?” är frågor som ut- trycker det filosofiska anspråket på helhet och sammanhang. Att ska efter alltets grund och princip har allt sedan filosofins grek- iska brjan utgjort dess oändliga uppgift. Helhet sägs på grekiska inte bara med ordet pan, som i pan- demi utan också med ordet holos, som i holism, holocaust (av holos och kaustos som betyder bränt) och katolicism (av kata och holou som kan utläsas som i enlighet med helheten). På latin uttrycks det filosofiska anspråket på enhet och helhet med ordet universum, varifrån bland annat universalism kommer. Ordet universitet kommer från hgmedeltidens universitas, som inne- bär sammanslutning, skrå eller enhet (uni) av olika saker (dive- rsitas). Universitas magistrorum et scholarium var ursprungligen den sammanslutning av lärare och studenter som själva univer- 1 Detta på gammalgrekiska skrivna motiv härstammar förmodligen från Hegels hand, när han lade till orden till det som Hlderlin skrev som tillägnelse i Hegels Stammbuch från 1791, själva hämtade från Goethes Iphigenie auf Tauris: ”Gthe. Lust und Liebe sind / die Fittige zu großen Thaten”, med Hegels tillägg: S[ymbolon] Hen kai Pan. Friedrich Hlderlin, Sämtliche Werke. Band 2. Gedichte nach 1800, red. Friedrich Beissner (Stuttgart: Kohlhammer, 1953), s. 349. 7 EN PLATS FÖR TÄNKANDE sitetet tänktes utgras av, men även där fanns en koppling till helheten och det universella vetandet. Utifrån anspråket på att vara och frbli vän med ett vetande om alltets dynamik, ett vetande som samlar dess olika aspekter och dimensioner i ett, har filosofin – åtminstone sedan det tyska moderna forskningsuniversitetet tog form vid brjan av 1800- talet – kopplats samman med det som brukar kallas univer- sitetets idé. Universitetet skulle vara filosofin in action, ett sam- manlänkande, ett sammanhängande, en frening och syntes av delarna och differenserna. Anspråket svarade mot tidens sök- ande efter och återgivande av alltets enhet. Den fundamentala frågan rrde relationen mellan det enskilda och det allmänna, det partikulära och det universella, det ena såsom helheten. Denna fråga har idag en brinnande aktualitet i termer av det globala och det lokala. Tiden för formulerandet av det moderna universitetets idé var decennierna efter den franska revolutionen. Det var en period som kännetecknades av en mängd olika och ändå sam- manhängande våldsamma strider. Bland annat handlade det om en strävan efter att synkronisera hela världen med Europa, som var ett Europa under Napoleons styre. Alltets enhet tolkades därmed som synkroni, i betydelsen alla tider i en enda tid. Det var maktens tid, en tid reglerad av produktionens tid, kapitalets tid. Men alltets enhet frstods lika mycket som syntopi, det vill säga att alla rum skulle föras till Europa som det enda rummet, ett rum reglerat av produktionens och kapitalets utrymme. Det var en tid präglad av en vilja till system. Även universitetets idé är kopplad till skandet efter ett vetandets och kunskapens system, efter samhällssystem, ett erfarenhetssystem där tro och vetande, tänkande och sensibilitet, kropp och själ ska hänga ihop och där alla differenser ska förenas. Frågan är under vilken prin- cip allt detta ska frenas, under vilken instans. Samtidigt som frening i visst avseendet innebär underkast- else under en enda princip kan frening och underkastelse kopplas samman med statsgrundandet. Det är knappast en till- 8 INLEDNING fällighet att uppkomsten av det moderna tyska universitetet fregick enandet av den tyska nationen och grundandet av den tyska staten. Frågan om frbindelsen mellan universitetet, na- tionen och staten har sedan dess varit central. Detsamma gäller frågan om universitetets relation till Europa som idé, som i sin tur tänktes representera filosofins idé. Europas idé, statens idé, universitets idé och filosofins idé skulle på så sätt frenas och synkroniseras – detta var begäret som drev fram det moderna tyska universitetsväsendet. Universalismens idé skulle driva världspolitikens ekonomi och ekonomins politik. Under 1800-talet klädde det sig som kosmopolitism och utvades som imperialism. Anspråket på universalism har sedan dess universaliserats, det vill säga spridits ver allt. Idag är globalisering det mest populära begreppet fr denna rörelse. Samtidigt är en universalism som universaliseras en självmotsägelse. Universaliseringen kan förstås antingen som att alla partikulariteter gr anspråk på att vara universella – något som utgör kärnan i den romantiska idén om fragmentet – eller som att det ursprungliga ”ena” och ”enda” splittras, dis- semineras, differentieras inom sig själv. Utifrån ett sådant per- spektiv kan globaliseringen tolkas som universalismens kris. Så skulle inte bara världens utan också universitetets läge idag kun- na tolkas. I sådana fall ligger i denna kris en utmaning att i rela- tion till universitetet tänka längre än enbart om behovet av pluralism med dess anspråk på mångvetenskap, tvärvetenskap och intervetenskaplighet. Är det i själva verket inte så att det inte längre finns någon princip under vilken det differentierade universitetet kan enas? Har universitetet med andra ord redan omvandlats till ett multiversitet?2 Vad innebär detta i så fall fr hgre utbildning, forskning och det sätt på vilket kunskap och vetande selekteras och struktureras? 2 Jämfr Clark Kerr, ”Idén om ett multiversitet”, i Thomas Karlsohn (red.), Univer- sitetets idé. Sexton nyckeltexter, vers. Thomas Karlsohn (Gteborg: Daidalos, 2016), s. 225–254. 9 EN PLATS FÖR TÄNKANDE Även på andra sätt har universitetet transformerats på radi- kala sätt under det senaste halvseklet. Inte bara i Sverige utan också på många andra håll i världen har det gamla universitetet som var ett privilegium för den samhälleliga eliten frvandlats till ett högre utbildningsväsende där närmare hälften av alla ungdomar studerar vidare. Detta har i grunden förändrat förut- sättningarna
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