Benjamin, crítico de Foucault via Heidegger?!
What distinguishes images from the “essences”of phenomenology is their historical index. (Heidegger seeks in vain to rescue history for phenomenology abstractly through “historicity”). These images are to be thought of entirely apart from the categories of the “human sciences”, from the so-called habitus, from style and the like. For the historical index of the images not only says tat they belong to a particular time; it says, above all, that they attain to legibility only at a particular time. And, indeed, this acceding “to legibility” constitutes a specific critical point in the movement at their interior. Every present day is determined by the images that ar sunchronic with it: each “now”is the now of a particular recognizability. In it, truth is charged to the bursting point with time. (This point of explosion, and nothing else, is the death of the intentio, which thus coincides with the birth of authentic historical time, the time of truth). It is not that what is past casts its light on what is present, or what is present its light on what is past; rather, image is that wherein what has been comes together in a flash with the now to form a constellation. In other words: image is dialectics at a standstill. For while the relation of the present to the past is purely temporal, the relation of what-has-been to the now is dialectical: not temporal in nature but figural. Only dialectical images are genuinely historical – that is, not archaic – images. The image that is read – which is to say, the image in the now of its recognizability – bears to the highest degree the imprint of the perilous critical moment on which all readins is founded. [N3,1] (Book of Passages, p. 462-463)
Puta. Que. Pariu.
The object of knowledge, determined as it is by the intention inherent in the concept, is not truth. Truth is an intentionless state of being, made up of ideas. The proper approach to it is not therefore one of intention and knowledge, but rather a total immersion and absorption in it.
E isso não é tudo neste parágrafo. Não. O Benjamin quer acabar com tudo:
Truth is the death of intention.
Esta última tá na Origem do Drama Gótico alemão.
É uma da matina, tô com preguiça de traduzir agora. Mas estas duas citações devem virar meu trabalho para a próxima cadeira sobre Husserl…
Engraçado, que em UMA FRASE o Benjamin acaba com o projeto da arqueologia antes do Foucault sequer ter saído das fraldras:
“Pois enquanto a relação do presente ao passado é puramente temporal, a relação daquilo-que-passou com o agora é dialética: não naturalmente temporal, mas figurativa.”
A outra coisa engraçada:
Benjamin tem uma noção rigorosa de objetivismo.
Eu acho, pelo menos. Vou precisar de um semestre para passar por estes dois parágrafos.
Nos próximos capítulos, prometo falar de alguma besteira de interesse geral.
Valeuaê a compreensão (ahn? ahn? compreensão, não entendimento, ahn?)