By Denis Guenoun, Christine Irizarry
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Additional resources for About Europe: Philosophical Hypotheses
All these words are related to the earth: its firmness (Fest-land ), division (Erd-teil), or containment, precisely, retaining and containing it in its continentality (Kontinent). Kant speaks of a “part of the world”—the earth is not the world: the world—at least in its concept—includes extraterrestrial realities: The part that has to be played by man is, therefore, a very artificial one. , Weltgebäude]. It may perhaps be the case that in those other planets every individual completely attains his destination in this life.
But the return (the upper part of the line) misses its aim: it does not come back to the movement as movement, or to the expansion as a widening or process. The return comes back to the origin of the movement; it refers the movement to its origin. Now, in the movement, the origin goes missing. The return then produces the image of a point of departure, as a point and as a departure— a cutoff and a parting. That is where the arrow projects itself: toward the supposed origin of the movement, which—in the movement—is lacking.
This process (Gang: step, gait, movement, flow of this course) merely traverses our space. Nothing in this calls for the concept of Europe, as such, though we should account for the fact that today Greece is said to be a part of this continent, and that the extension might thus cover something that perhaps (since Kant does not say this) resembles what we call Europe. 17 It is in this first sense that one may say that the universal “precedes” Europe conceptually; Europe is not its prerequisite. * We may also describe as a concrete process what we just laid out as an ideal development—it is a matter of chronology.
About Europe: Philosophical Hypotheses by Denis Guenoun, Christine Irizarry