By Greg Kennedy
Plastic baggage, newspapers, pizza bins, razors, watches, diapers, toothbrushes … What makes a specific thing disposable? Which of its houses permits us to regard it as though it didn't subject, or as though it really lacked subject? Why achieve this many items seem to us as not anything greater than short flashes among checkout-line and landfill? In An Ontology of Trash, Greg Kennedy inquires into the which means of disposable gadgets and explores the character of our prodigious refuse. he is taking trash as a true ontological challenge caused by our unsettled relation to nature. The metaphysical force from immanence to transcendence leaves us in an alien global of items tired of significant actual presence. for that reason, they develop into interpreted as beings that one way or the other primarily lack being, and exist in our technological global simply to vanish. Kennedy explores this not easy nature and appears for chances of salutary switch.
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Additional resources for An Ontology of Trash: The Disposable and Its Problematic Nature
Fashion, for instance, enables the consumer of luxuries quite literally to wear his worth. Expensive, coveted garments and jewelery proclaim at once, through a kind of lingua franca, the disposable wealth possessed by the wearer. “From the foregoing survey of the growth of conspicuous leisure and consumption,” to quote Veblen, “it appears that the utility of both alike for the purposes of reputability lies in their element of waste that is common to both. ”14 For either leisure or consumption to persuasively demonstrate wealth, they must involve excess.
So, while the symbolic significance of the feast preserves it in the abundance of nature, the loss of this significance leaves room for the deluges of excess. Indefinitely prolonged feasting must end in mere gluttony—the excessive consumption that defies the body’s limited needs as well as the brief taste of immortality offered to the spirit enthralled within the limits of the feast. Being finite, humans can cope with abundance only under special conditions instituted by ritual. ” Excessive consumption, however, because unconditioned, reopens bounded meaning to the kind of chaos that the institutions of ritual were built to contain.
Heidegger continues: “Placed between these possibilities, man is endangered from out of destining. ”17 Putting this together, the danger thus lies in the possibility that we become completely insensible to the neediness, which positions us as ontological servant to Being. Out of this numbness comes the absurd and fictitious feeling of omnipotence in which our technology enrobes us. 18 The essence of technology, according to Heidegger, constitutes the “supreme danger” because, to simplify somewhat, it hides from itself the fact that it is dangerous.