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By Gil Germain

Gil Germain'sSpirits within the fabric global displays at the important function expertise performs in freeing humankind from the genuine global of area and time, and examines the huge implications of this improvement for modern society. Germain argues that we must be cautious of our non secular sojourn and indicates how you can offset technology's otherworldly impulse.

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50 My aim in providing an overview of the tension between a phenomenological and a postmodern reading of perception is to show how the latter reinforces the ethos of spiritization that is allied with the essence of technology. ” Like perception itself, computing is a nothingness that produces something, or at least the appearance of something. And that is the main point. Derrida we know believes perceptual experience is deceptive in that what we take to be present before us is really just an appearance of presence generated by différance.

36. See John B. Brough’s “The Phenomenology of Internal Time-Consciousness,” 273. 37. Edmund Husserl, “Psychological Studies for Elementary Logic,” 131. 38. See Chapter 5, “Repetition and the Emancipation of Signs: Derrida on Husserl,” 120–152. 39. Jacques Derrida, Speech and Phenomena, trans. David Allison (Evanston, IL: Northwestern University Press, 1973), 85. 40. , 52. 41. , 51. 42. , 68. 43. , 84, n. 9. 44. Husserl, “The Lectures on Internal Time Consciousness,” 283. 45. Derrida, Speech and Phenomena, 88.

12. 5. Albert Borgmann, Crossing the Postmodern Divide (Chicago and London: The University of Chicago Press, 1992), 51. 6. Maurice Merleau-Ponty, The Primacy of Perception, ed. James M. Edie (Evanston, IL: Northwestern University Press, 1964), 25. 7. Merleau-Ponty, Visible and Invisible, 160. 8. , 28–49. 9. , 139, 146. 10. , 139 11. , 266. 12. , 139. 13. , 147 (emphasis mine). 14. , 139. 15. , 133. 16. , 146. 24 Chapter 1 17. , 160. 18. , 27. 19. , 158. 20. , 127. 21. , 158. 22. , 37. 23. , 102.

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