{"id":2690,"date":"2018-04-24T10:15:01","date_gmt":"2018-04-24T10:15:01","guid":{"rendered":"http:\/\/existentia.com.hr\/?p=2690"},"modified":"2018-04-25T11:15:47","modified_gmt":"2018-04-25T11:15:47","slug":"alan-badiou-metafizika-stvarne-srece","status":"publish","type":"post","link":"https:\/\/existentia.com.hr\/hr\/alan-badiou-metafizika-stvarne-srece\/","title":{"rendered":"Alan Badiou: Metafizika stvarne sre\u0107e"},"content":{"rendered":"

\u0160to je sre\u0107a, pitanje je kojim su se filozofi bavili jo\u0161 od Platona. Alan Badiou nudi odgovor upravo na ovo pitanje u svom djelu Metafizika stvarne sre\u0107e.<\/em><\/p>\n

\"metafizika<\/a>
Pixabay<\/figcaption><\/figure>\n

Francuski filozof Alan Badiou u svojem djelu Metafizika stvarne sre\u0107e sre\u0107u izjedna\u010dava s filozofskim pogledom na svijet i stavom koji izaziva dru\u0161tveno nametnute norme.<\/p>\n

“Svaka filozofija, pogotovo ako je utemljena na kompleksnim znanstvenim spoznajama, inovativnim umjetni\u010dkim djelima, revolucionarnim politikama i intenzivnim ljubavima, jest metafizika sre\u0107e. U suprotnom nije ni vrijedna truda.<\/p><\/blockquote>\n

Dok su mi ove teze zazvu\u010dale privla\u010dno, nametnulo mi se pitanje koliko revolucionarni stav doista mo\u017eemo izjedna\u010diti s osje\u0107ajem sre\u0107e. S tim sam pitanjem krenula i\u0161\u010ditavati knjigu.<\/p>\n

Stvarna sre\u0107a, <\/strong>utvr\u0111uje\u00a0Badiou odmah na po\u010detku knjige, zahtijeva ustanak protiv svijeta kakav jest<\/strong>. Ona, drugim rije\u010dima, zahtijeva dimenziju pobune.<\/p>\n

Tu je i nu\u017enost logike<\/strong>, jer Badiou filozofiju smatra logi\u010dkom pobunom.<\/p>\n

Zatim univerzalnost, jer za Badioua sre\u0107a koja isklju\u010duje mogu\u0107nost da se dijeli s drugim koji mo\u017ee postati subjekt, nije sre\u0107a. Tako ni sre\u0107a koja nije univerzalna…nije sre\u0107a<\/strong>.<\/p>\n

Na kraju, tu je i sklonost\u00a0riziku<\/strong>, jer je razmi\u0161ljanje u svijetu koji name\u0107e okvire sre\u0107e ve\u0107 samo po sebi revolucionarno.<\/p>\n

Uloga filozofije u metafizici stvarne sre\u0107e<\/h2>\n

Kakve \u0161anse imamo za sre\u0107u s ovako postavljenim uvjetima u dana\u0161njem svijetu, pita se Badiou, a pitam se i ja \u010ditaju\u0107i dalje.<\/p>\n

Za Badioua uloga filozofije le\u017ei upravo u razoktrivanju op\u0107eprihva\u0107ene koncepcije sre\u0107e kao dru\u0161tveno nametnute. Na tom tragu, on razotkriva prepreke sre\u0107i koje postavlja suvremeni svijet.<\/p>\n

Primjerice, suvremeni svijet uvjerava nas da je “unato\u010d nekim svojim nesavr\u0161enostima, on ve\u0107 stigao na prag svog unutarnjeg, intimnog oslobo\u0111enja.” I\u00a0da stoga ve\u0107 jesmo slobodni, stoga je potreba za pobunom suvi\u0161na<\/strong>. No Badiou nagla\u0161ava kako je ta sloboda standardizirana i komercijalizirana, <\/strong>“sloboda ograni\u010dena onime \u010demu je namijenjena u mre\u017ei prometa robe”. Zato je svijet ovakav kakav jest neprikladan za pobunu \u010diji je cilj sloboda, smatra Badiou.<\/p>\n

Prepreku drugom uvjetu za sre\u0107u, logici, predstavlja raspr\u0161ena svakodnevna komunikacija<\/strong> koja u suvremenom svijetu te\u017ei “spektaklu bez pam\u0107enja”. Tre\u0107em uvjetu za sre\u0107u, univerzalnosti, suprotstavlja se novac, kao apstraktni oblik univerzalnog koji istovremeno prikriva stvarnost koja je ustvari fragmentirana.<\/strong>\u00a0To drugim rije\u010dima zna\u010di da je sre\u0107a u ovom svijetu rezervirana samo za povla\u0161tene pojedince.<\/strong>\u00a0Ovaj marksisti\u010dki zahvat u metafiziku sre\u0107e ima sve vi\u0161e i vi\u0161e odjeka u suvremenom svijetu u kojem ogor\u010dena i osiroma\u0161ena radni\u010dka klasa osje\u0107a sve ve\u0107i bijes prema vladaju\u0107im elitama i na vlast dovodi Trumpa i sli\u010dne predstavnike vladaju\u0107ih elita koji naoko reprezentiraju sve \u0161to im je suprotno.<\/p>\n

Kao \u010detvrtu prepreku sre\u0107i u podru\u010dju rizika, Badiou identificira sigurnost tj. procjenu rizika kao mehanizam ugra\u0111en u sve oblike suvremenosti, kao \u0161to su proizvodna i tehni\u010dka specijalizacija. Badiou tako\u0111er prigovara kako je u suvremenom dru\u0161tvu sve podlo\u017eno prora\u010dunatosti rizika. Ovaj Badiuov komentar na tragu je teorija sociologa Ulricha Becka o suvremenom dru\u0161tvu okarakteriziranom kao dru\u0161tvu koje sistemski procjenjuje rizik i ugra\u0111uje ga u svoje funkcioniranje. No moram primijetiti da se \u010dini kako\u00a0ovaj Badiouv argument zaostao u osamdesetim ili devedesetim godina pro\u0161log stolje\u0107a.<\/strong><\/p>\n

Naime, u suvremenom svijetu tehnolo\u0161ke su promjene mre\u017enih organizacija u samo jednom desetlje\u0107u dovele do radikalne promjene u na\u010dinima organiziranja svakodnevne stvarnosti (u podru\u010dju proizvodnje, tr\u017ei\u0161ta rada, komunikacije, na\u010dina provo\u0111enja slobodnog vremena…). U doba u kojem se, u vremenskim okvirima od samo godine dana stvaraju i nestaju radna mjesta uzrokovana tehnolo\u0161kim napretkom, sistemska procjena rizika prestaje biti ugra\u0111ena u sve jer vi\u0161e nije u stanju pratiti tr\u017ei\u0161ni razvoj tehnologija, a time ni kretanja dru\u0161tva.\u00a0<\/strong>Stoga je upitno koliko je ba\u0161 nesklonost riziku prepreka sre\u0107i u dru\u0161tvu koje prili\u010dno neuspje\u0161no klipsa za razvojem vlastite tehnologije \u0161to na dnevnoj bazi stvara nove vrste rizika koje je sve te\u017ee predvidjeti.<\/strong> Ovo se, i opet, vrlo konkretno mo\u017ee primijetiti na ljudima koji se na suvremenom tr\u017ei\u0161tu rada snalaze sve te\u017ee jer nisu u stanju pratiti tehnolo\u0161ke promjene, pogotovo onima starije \u017eivotne dobi. Stoga je u dana\u0161nje doba upitno koliko mo\u017eemo tvrditi da je ba\u0161 uspje\u0161no i pretjerano prora\u010dunavanje rizika ono \u0161to predstavlja prepreku sre\u0107i.<\/p>\n

Badiou se dalje pita kako filozofija odgovara na ovaj izazov te je li u stanju na njega ponuditi odgovor. Na Badiouvu kritiku filozofskih pravaca ne\u0107u se detaljnije osvrtati, osim \u0161to \u0107u re\u0107i da pronalazak nove Ideje zvu\u010di sumnjivo sli\u010dno velikim idejama \u010diji nestanak se upravo problematizira kao karakteristika suvremenog dru\u0161tva. No kritiziraju\u0107i postoje\u0107e filozofske pravce Badiou navodi smjernicu koja mi se \u010dini zna\u010dajnom za kritiku suvremene filozofije, ali i ostalih dru\u0161tveno- humanisti\u010dkih znanosti.\u00a0Ako \u017eeli ostati upori\u0161te suvremenog svijeta, filozofija mora kretati iz to\u010dke van sustava koji problematizira, upozorava Badiou.\u00a0<\/strong><\/p>\n

Da bi bili sretni, treba li mijenjati svijet?<\/h2>\n

I \u0161to to uop\u0107e zna\u010di – mijenjati svijet, pita se Badiou. \u0160to su to\u010dno postigli pokreti poput Occupy Wall Street ili raznih revolucija, u kojoj su mjeri oni “promijenili svijet”? Nije li nakon njih – iako su oni ponudili “lokalni lom u uobi\u010dajenom postojanju svijeta” – sustav i dalje ostao isti?\u00a0 Ipak su takvi doga\u0111aji u mogu\u0107e preselili ne\u0161to \u0161to je dotad bilo u okvirima nemogu\u0107eg, smatra Badiou. U njima se sudionicima otkrila neka nova vrsta subjektivnosti – “subjekta koji je otkrio da mo\u017ee postati”, smatra on. No, klju\u010dno je ostati vjeran onome \u0161to se u doga\u0111aju otkrilo.<\/p>\n

Nu\u017eno je\u00a0da budemo disciplinirani, u smislu “posve\u0107enosti disciplini inovacije”, da se ne zatvorimo unutar nekog identiteta i da otkrijemo sposobnost da napravimo ne\u0161to za \u0161to nismo ni znali da smo sposobni. <\/strong>Da ne potpadnemo u napast uskla\u0111ivanja na\u0161ih \u017eelja s dru\u0161tveno nametnutnim – jer to je zadovoljstvo, ka\u017ee Badiou, dok je sre\u0107a dijalekti\u010dka negacija zadovoljstva.<\/strong><\/p>\n

Konkretnije, sre\u0107a je usko povezana \u00a0s politi\u010dkom emancipacijom, umjetni\u010dkim stvaranjem, znanstvenom inovacijom ili ljubavnom alteracijom – “u smislu postajanja drugim samome sebi”.<\/strong> Sretni mo\u017eemo postati “bivaju\u0107i vjernima nekom doga\u0111aju, iznalaze\u0107i neki novi oblik sre\u0107e koji bi bio pobjeda nad diktaturom zadovoljstva…”<\/strong><\/p>\n

Ovakva mi definicija sre\u0107e zvu\u010di jako privla\u010dno. No nadam se da ona na kraju dana nije u opasnosti da postane ono \u0161to Badiou zamjera akademskoj zajednici – jo\u0161 jedan apstraktni teorijski koncept, koji i sam pati od onoga za \u0161to optu\u017euje postoje\u0107e teorijske koncepte. Jer \u0161to uop\u0107e zna\u010di pobuniti se protiv postoje\u0107ih dru\u0161tvenih uvjeta ako prilagoditi se istima zna\u010di staviti hranu na stol i platiti re\u017eije? Nisu li znanstvena inovacija i umjetni\u010dko stvaranje omogu\u0107eni – samo povla\u0161tenima? Mogu\u0107nost politi\u010dke emancipacije\u00a0preispituje i sam Badiou, a koncept ljubavne alteracije iz navedenog obja\u0161njenja ostaje nejasan.<\/p>\n

I na kraju krajeva, iako osobno dijelim \u017ear za promjenom postoje\u0107eg stanja, mo\u017eemo li ono \u0161to izaziva taj revolucionarni naboj ba\u0161 nazvati sre\u0107om? Primjerice, mo\u017eemo li se mi koji smo suprotnih stavova trenutnoj radikalizaciji dru\u0161tva re\u0107i da nas to stanje \u010dini sretnijima?<\/p>\n

Iznala\u017eenje nekog novog oblika sre\u0107e koji bi bio pobjeda nad dikaturom zadovoljstva primamljiva je ideja sre\u0107e. No ostaje vidjeti koliko je ono u stvarnom \u017eivotu mogu\u0107e (i za koga to\u010dno) na na\u010dine na koje predla\u017ee Badiou.<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0160to je sre\u0107a, pitanje je kojim su se filozofi bavili jo\u0161 od Platona. 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