![]() ![]() The world is increasingly a deferred world. Voice can also be seen as something that occurs in synchrony in space and time. As a discipline, it is a fish that moves in the current and dodges the obstacle. In that sense, philosophy does not end up solving anything, and society is looking for solutions. As Lacan said, the pretension of the philosopher is to see himself seeing. Does that mean it becomes less useful over time?Ī. It’s not immediate, and you need time and a space for it to grow Everyone hears what they want and nothing resonates. The voice of the reader, the voice of the text, the voice under discussion. The academic world, in fact, has specialized in losing its voice. You can write a text in an academic journal about one of Plato’s dialogues without voices. It would resuscitate a liveliness that has been lost in philosophical discourse. But if the studied thing was the voice, it could drive through philosophy on a scooter, having fun. When we become aware that we speak, our voice is left behind and what stands out is language. It does not speak of remembering, but of rescuing something lost. Giorgio Agamben says that philosophy is the search for and the commemoration of the voice. Philosophy could be revived if it tried to rescue the voice of the text. In a certain sense, the vindication of the voice is a bit of a desire to return to a time when there were no such fixed dogmas.Ī. Here you recover the idea already present in Dining with Diotima: Philosophy and Femininity, your previous book, in which you sought an alternative to the rigidity of the philosophy you call masculine (not necessarily made by men), but in the manner of an old and inflexible dogma. Anna Pagès photographed in Barcelona on June 21 Albert Garcia These gaps need to be created, to open gaps in which to listen to oneself. We need the pencil and the blank page back in the classroom. It is not immediate, and you need time and space to grow. ![]() Discourse, what one thinks, is progressive. It is the construction of themselves that has emerged from the words. I made them write a lot, about how they started doing sports, and when. And we have worked on their sports curriculum. I teach contemporary thinking to students of Physical Education and Sports Sciences. “In what we say, there are things we don’t know that show us as we really are.”Ī. As a child, Anne Carson chewed through the pages of Lives of Saints, the words were like jellybeans to her. ![]() A language that is incorporated into the body. The voice is not only something we hear, it is an experience of language. Move through the voices, in a way that allows something human to emerge from all that noise. Reformulate that word in your own colloquial language. When the teacher talks a lot, they switch off and they get lost. Students are subjected to many voices these days. And what should we do to reach them? We cannot align ourselves with the yelling, but rather open gaps in that non-stop discourse.Ī. a kind of crushing, the crushing of civilization, and they disappear. Adolescents today inevitably feel helpless in the face of that. Our lives are overwhelmed by a deafening yelling, which manifests itself through social networks, a hubbub that imposes a non-stop discourse in which it is difficult to see and find oneself. Question: In this world of contemporary voices, have we lost our voice?Īnswer: In a sense, yes. Del silencio a la palabra (or One voice remains: From silence to the word), an illuminating philosophical essay, halfway between a treatise and the chronicle of a peculiar journey to the center of that which allows the unconscious - that which we truly are - to manifest itself. ![]() “My intention was not to replace it, but to break it down, to go beyond it as a static organizing principle.” The result is the book Queda una voz. She wanted to write about it, about voice, “as a philosophical category,” and one “opposed to logos,” that is, the classical form of philosophy, the one that imposes some kind of law and order. “It seemed to me that by extracting that poem from the depths of the desert sand, that once the text was located and read and translated, it came to life, and the buried voice returned,” she says. In Anna Pagès, a philosopher, writer, and researcher in educational theory, it awakened an interest in the voice - and the world of voices and endless multiplicity - that led her to think of it as the place in which one survives, and from which one departs. In fact, the poem is inspired by the moment in The Iliad when Andromache recalls her marriage to Hector. Hunt, stumbled upon Fragment 44 from Sappho, the Greek poet, while visiting Cairo. Indeed, when a pair of British archaeologists and experts in papyrus, Bernard P. It all started when Sappho was resurrected. Anna Pagès, philosopher, on June 21 in Barcelona. ![]()
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