The term ›Post-digital culture‹ describes a condition where digitality is deeply embedded not only into the medial aspects of everyday life, but also into the infrastructural and material layers of culture. The conditions of processes of subjectivation are transformed through the digital designs on multiple levels. Aesthetic education is discussed as a particular doorway to relate to transformations of the sensual, medial and material conditions of subjectivation through digital designs.
collective and thus necessarily symbolic character of all meaning-institution ( institution symbolique ). Finally, it furthermore involves the irreducibility of inter-cultural encounter and its dynamic variation. 2 Social imaginaries thus viewed refer to trans-subjective patterns of socio
maybe from our current perspective, it sounds initially counter-intuitive, we cannot be surprised that, given these developments in Protestant theology, that George Tyrell can write in 1898, in a letter to Henri Bremond, the following on this growing Protestant engagement with the lived subjective core
restlessness of life as such and that the self-world acquires a new significance in Christianity, as is expressed in Augustine’s cor inquietum and philosophically continued until Descartes. From this perspective Christianity is inserted in a history of subjectivity. In the early Christian community Heidegger
sociology, which, while it does not renew the old supernatural endowments and bonds, yet again brings to bear the priority of the whole before the individual, of the community before the members, of the communal spirit before the subjectivities, education before finished autonomy in its concepts of organic
appears as a limitation of experimental self-exploration. To sum up: Michel de Montaigne explicates an original conception of modern subjectivity as a practice of experimental self-fashioning. Exploring the variability and mutability of human nature, Montaigne opens a new field of modern curiosity
subject playfully crossing borders, but to a kind of subjectivity expressing a sovereignty that is bothered about neither its own survival nor protecting a pre-given identity. This sovereign life lifts itself high above the low necessities of human existence, although of course only for a short period of
Let us continue to an outline of Iqbal’s philosophy now. The philosophers that Iqbal has studied are above all Kant, Hegel, and Nietzsche. Additionally, his reading of Goethe’s Faust had a great impact on him, and Fichte’s philosophy of subjectivity is more visible in his thought than Hegel. In