By Denis Guénoun

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The notion of the common was once born within the lands we now name Europe, but it truly is exactly the common that's Europe's undoing. All ecu politics is stuck in a stress: to claim a eu identification is to be open to multiplicity, yet this very openness may well dissolve Europe as such. This ebook displays on Europe and its altering limitations over the span of twenty centuries. a piece of philosophy, it always attracts on concrete occasions. From old Greece and Rome, to Christianity, to the Reformation, to the nationwide revolutions of the 20 th century, what we at the present time name 'Europe' has been a succession of tasks within the identify of ecclesia or group. Empire, Church, and ecu: all were developed not like an Oriental 'other.' The stakes of Europe, then, are as a lot metaphysical as political. Redefining a sequence of key recommendations reminiscent of global, position, transportation, and the typical, this publication sheds gentle on Europe as technique by way of attractive with the main major philosophical debates at the topic, together with the paintings of Marx, Husserl, Heidegger, Patocka, and Nancy.

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That of which there is an assembly is the polis. 68 This gathering is the space of an us: citizens, Athenians. There is no presentation of the world in this, but rather a cosmos, the arrangement of celestial spaces in or under which the assembly sits; and in front, no one—no world [aucun monde]. Just us—and the cosmos above and all around. The world is what happens when assembling has become impossible because of its extension and colonial expansion. This, and only this, should be (re)presented.

What is produced is the first locatable transfer, the first transmission, the first (inherited) narrative of the development (or process, or expansion) of what philosophy at a specific moment will call the universal. The trace found (again) in Greece and reread as its history is the trace of a moment in time during the formation of the universal as a movement, extension, broadening, and crossing of boundaries. This is not Europe: in Greek thought, there is nothing associating the name of Europe with this—neither as theory nor as politics nor as art.

But it is also, accordingly, (re)presentation of the world. The world is (re)presented because it is not gathered. That which assembles is the polis. That of which there is an assembly is the polis. 68 This gathering is the space of an us: citizens, Athenians. There is no presentation of the world in this, but rather a cosmos, the arrangement of celestial spaces in or under which the assembly sits; and in front, no one—no world [aucun monde]. Just us—and the cosmos above and all around. The world is what happens when assembling has become impossible because of its extension and colonial expansion.

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