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47:
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544:"Pharmakon was usually a symbolic scapegoat invested with the sum of the corruption of a community. Seen as a poison, it was subsequently excluded from a community in times of crisis as a form of social catharsis, thus becoming a remedy for the city. We argue that, in many ways, Quebec can be both a poison and a remedy in terms of Canadian foreign policy."
476:", Stiegler wonders to what degree digital relational technologies can "give birth to new attentional forms". To continue the theme above on a therapeutic response: Vattimo compares interpretation to a virus; in his essay responding to this quote, Zabala says that the virus is onto-theology, and that interpretation is the "most appropriate
571:
sciences verify and falsify their statements only within paradigms or pre-understandings. If "facts" thus appear to be nothing but interpretations, interpretation, on the other hand, presents itself as (the) fact: hermeneutics is not a philosophy but the enunciation of historical existence itself in the age of the end of metaphysics
570:
ne cannot talk with impunity of interpretation; interpretation is like a virus or even a pharmakon that affects everything it comes into contact with. On the one hand, it reduces all reality to message – erasing the distinction between Natur and
Geisteswissenschaften, since even the so-called "hard"
414:) that links and attaches child and mother. Even so, the mother must eventually teach the child to detach from this object, lest the child become overly dependent upon it. Stiegler claims that the transitional object is "the origin of works of art and, more generally, of the life of the mind."
398:
philosophy is to understand that alcohol plays a curative role for the alcoholic who has not yet begun to dry out. This is not simply a matter of providing an anesthetic, but a means for the alcoholic of "escaping from his own insane premises, which are continually reinforced by the surrounding
444:
to "pursue a kind of phenomenology of drugs as embodied processes, an approach that foregrounds the productive potential of medicines; their capacity to reconfigure bodies and diseases in multiple, unpredictable ways." Highlighting the notion (from
Derrida) that the effect of the
771:
Boucher, Jean-Christophe; Roussel, Stéphane (2007). "From
Afghanistan to "Quebecistan": Quebec as the Pharmakon of Canadian foreign and defence policy". In Daudelin, Jean; Daniel, Schwanen (eds.).
557:
is more than purely a matter of ‘wrong drug, wrong dose, wrong route of administration, wrong patient’. Drugs, as is the case with anti-retroviral therapy, have the capacity to be
1014:
456:
It may be necessary to distinguish between "pharmacology" that operates in the multiple senses in which that term is understood here, and a further
303:
actually do interpretive violence to what would otherwise remain undecidable." Whereas a straightforward view on Plato's treatment of writing (in
705:
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Mróz, Adrian (2020). "Behaving, Mattering, and Habits Called
Aesthetics. Part 2: Theoretical Cays of Phenomenologically Making-Sense".
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has been theorised in connection with a broader philosophy of technology, biotechnology, immunology, enhancement, and
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can be functionally understood as the goal that many post-metaphysical philosophers have given themselves since
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Meyers, Todd (2014). "Promise and Deceit: Pharmakos, Drug
Replacement Therapy, and the Perils of Experience".
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Rinella, Michael A (2007). "Revisiting the
Pharmacy: Plato, Derrida, and the Morality of Political Deceit".
430:
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is contextual rather than causal, Persson's basic claim – with reference to the body-shape-changing
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in question. Referring to the hypothesis that the use of digital technology – understood as a
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527:"The specific which you have discovered is an aid not to memory, but to reminiscence", in the
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to highlight the connection between its traditional meanings and the philosophical notion of
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Stiegler, Bernard (2011). "Distrust and the
Pharmacology of Transformational Technologies".
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403:
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https://newhumanist.org.uk/2898/book-review-you-must-change-your-life-by-peter-sloterdijk
299:. "ranslational or philosophical efforts to favor or purge a particular signification of
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in a composite sense of these meanings as "a means of producing something". Derrida uses
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This article is about the philosophical concept. For the
Ancient Greek religion, see
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communication is necessary for original creative thought, in part because it is the
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Zabala, Santiago (2007). "Pharmakons of Onto-Theology". In Zabala, Santiago (ed.).
505:
338:
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Rée, Jonathan (2012). Book review: You must change your life by Peter
Sloterdijk,
371:. Indeterminacy and ambiguity are not, on this view, fundamental features of the
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610:, translated by Barbara Johnson, Chicago, University of Chicago Press, pp. 63–171
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488:, after whom philosophy has become a matter of therapy rather than discovery"
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a poison, but rather, the less binary question: whether it is productive of
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535:; "οὔκουν μνήμης ἀλλὰ ὑπομνήσεως φάρμακον ηὗρες" in the 1903 Greek edition.
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993:
Staikou, Elina (2014). "Putting in the Graft: Philosophy and
Immunology".
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Stiegler, Bernard (2012). "Relational ecology and the digital pharmakon".
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as scapegoat, but touching on the other senses, Boucher and Roussel treat
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of culture. However, with reference to the fourth "productive" sense of
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of onto-theology." Zabala further remarks: "I believe that finding a
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The new yearbook for phenomenology and phenomenological philosophy
708:, Platonis Opera, ed. John Burnet. Oxford University Press. 1903.
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experienced by some HIV patients taking anti-retroviral therapy.
987:
945:
Page, Carl (1991). "The Truth about Lies in Plato's Republic".
877:. In Rorty, Richard; Vattimo, Gianni; Zabala, Santiago (eds.).
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Pharmakon: Plato, drug culture, and identity in ancient Athens
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beneficial and detrimental to the same person at the same time
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may be in need of reorganization to comply with Knowledge's
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722:. Northvale, New Jersey: Jason Aronson Inc. p. 317.
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Weakening Philosophy: Essays in Honour of Gianni Vattimo
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Polis: The Journal for Ancient Greek Political Thought
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Canada Among Nations, 2007: What Room for Manoeuvre?
986:Alexander Gerner, Philosophy of Human Technology,
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850:. McGill-Queen's University Press. p. 231.
775:. McGill-Queen's University Press. p. 130.
682:Kakoliris, Gerasimos (2014). "The "Undecidable"
606:Derrida, Jacques (1981), "Plato's Pharmacy" In:
333:of the anamnesic"—in other words, externalised
108:to make improvements to the overall structure.
748:What makes life worth living: On pharmacology
637:What makes life worth living: On pharmacology
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690:". In Hopkins, Burt; Drummond, John (eds.).
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268:. It is derived from the Greek source term
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329:appears as that which constitutes the
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807:Persson, Asha (2004). "Incorporating
639:. Cambridge, UK: Polity. p. 19.
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283:", Derrida explores the notion that
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309:) suggests that writing is to be
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819:(4). Sage Publications: 45–67.
686:: Derrida's Reading of Plato's
417:Emphasizing the third sense of
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1073:Concepts in social philosophy
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881:. Columbia University Press.
164:secondary or tertiary sources
959:10.5840/ancientphil199111132
906:Rinella, Michael A (2010).
874:"The Age of Interpretation"
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553:"the ambivalent quality of
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264:is a concept introduced by
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750:. Cambridge, UK: Polity.
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518:ritual of human sacrifice
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349:and the king in Plato's
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359:of writing is a remedy
879:The future of religion
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317:with others (i.e. to
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953:(1): 1–33.
458:therapeutic
382:Relatedly,
369:remembrance
175:"Pharmakon"
1067:Categories
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510:toxicology
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399:society."
335:time-bound
327:hypomnesic
186:newspapers
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515:pharmakos
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