Henry Kissinger, “How the Enlightenment Ends,” The Atlantic, June 2018 →.
Jürgen Habermas, “Modernity: An Unfinished Project,” in Contemporary Sociological Theory, 3rd edition, eds. Craig J. Calhoun et al. (Wiley-Blackwell, 2012), 444–50. Originally published as “Modernity versus Postmodernity,” New German Critique, no. 22 (Winter 1981): 3–14.
Quoted in Gregory D. Cleva, Henry Kissinger and the American Approach to Foreign Policy (Bucknell University Press, 1989), 38.
See Zeev Sternhell, The Anti-Enlightenment Tradition, trans. David Maisel (Yale University Press, 2010), 2.
Oswald Spengler, Man and Technics: A Contribution to a Philosophy of Life (Greenwood Press, 1967), 100–1.
Spengler, Man and Technics, 101.
As both Martin Heidegger and Gilbert Simondon suggest—see Heidegger, “The Question Concerning Technology” (1953), in The Question Concerning Technology and Other Essays, trans. William Lovitt (Garland, 1977), 3–35; and Simondon, “Culture et technique (1965),” in Sur la technique (PUF, 2014), 315–30.
See Sternhell, Anti-Enlightenment Tradition, 284.
See Isaiah Berlin, Vico and Herder: Two Studies in the History of Ideas (Viking Press, 1976), 155.
See Pierre Musso, “Aux origines du concept moderne: Corps et réseau dans la philosophie de Saint Simon,” Quaderni, no. 3 (Winter 1987–88): 11–29.
Walter Benjamin, “Paris, Capital of Nineteenth Century,” New Left Review, no. 48 (March–April 1968): 77–88, 82.
Simondon, “Culture et technique,” 318–19.
Carl Schmitt, The Concept of the Political, trans. George Schwab (Chicago University Press, 1996), 54.
Martin Heidegger, “The End of Philosophy and the Task of Thinking,” in On Time and Being, trans. Joan Stambaugh (Harper & Row, 1972), 59.
Robin Mackay, “Immaterials, Exhibition, Acceleration,” in 30 Years after Les Immatériaux: Art, Science and Theory, eds. Yuk Hui and Andreas Broeckmann (Meson Press, 2015), 217–46, 238.
Office of News and Public Affairs, Free University of Berlin, “Study: More than two thirds of Chinese take a positive view of social credit systems in their country,” press release no. 198, July 23, 2018 →.
Quoted in Sternhell, Anti-Enlightenment Tradition, 17.
In May 1941, Hans-Georg Gadamer gave a lecture on Herder titled “Volk und Geschichte im Denken Herders” (The People and History in Herder’s Thought) at the German Institute in Paris. In the lecture he claimed that Herder went beyond Rousseauism and made possible a liberation from the cultural prejudices of the encyclopédist philosophes. See Sternhell, Anti-Enlightenment Tradition, 119. Berlin, Vico and Herder, 147. Charles Taylor, “The Importance of Herder,” in Philosophical Arguments (Harvard University Press, 1995), 79–99.
Unfortunately, these anthropologists of nature largely ignore the question of technology; see my critique of this approach in Hui, “Cosmotechnics as Cosmopolitics.”
Oswald Spengler, The Hour of Decision: Germany and World-Historical Evolution, trans. Charles Francis Atkinson (Alfred A. Knopf. 1934), 80.
See Hui, The Question Concerning Technology in China, §23 “Nihilism And Modernity” and §24 “Overcoming Modernity.”
Spengler, The Hour of Decision, 65.
James Vincent, "Putin says the nation that leads in AI 'will be the ruler of the world,'" The Verge, September 4, 2017,→.
This is the task of my forthcoming book, Recursivity and Contingency.
In “The Question Concerning Technology,” Heidegger proposed to understand the essence of modern technology as “Gestell,” translated into English as “enframing,” meaning that every being is considered to be a standing reserve or resource.
Kissinger, “How the Enlightenment Ends.”