The Philosophical Roots of Wokeism <\/p>\n\n\n\n
eftir Robert Barron biskup 8. jan\u00faar 2024<\/p>\n\n\n\n
Viltu hlusta? H\u00e9r er upptakan:<\/p>\n\n\n\n
\u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023.<\/p>\n\n\n\nMyndin er \u00f3tengd greininni sem sl\u00edkri en h\u00e9r er vinta\u00f0 \u00ed or\u00f0 hans: “Vi\u00f0 h\u00f6fum \u00feagga\u00f0 ni\u00f0ur \u00ed tr\u00fanni”<\/figcaption><\/figure>\n\n\n\n\u00dev\u00ed<\/strong> m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi hefur \u00e1 merkilegan h\u00e1tt fundi\u00f0 lei\u00f0 s\u00edna inn \u00ed n\u00e1nast alla kr\u00f3ka og kima stj\u00f3rnm\u00e1la-, efnahags- og menningarsvi\u00f0s okkar og hefur gr\u00ed\u00f0arlega ska\u00f0leg \u00e1hrif \u00e1 menninguna. Einn af st\u00e6rstu stj\u00f3rnm\u00e1laflokkum okkar [h\u00e9r \u00e1 h\u00f6f. vi\u00f0 BNA ] hefur a\u00f0 mestu leyti skipulagt sig \u00ed \u00fev\u00ed a\u00f0 verja hugmyndir um v\u00f6ku og innlei\u00f0a v\u00f6kustefnur, og hinn st\u00f3ri flokkurinn hefur byrja\u00f0 a\u00f0 skipuleggja sig gegn \u00feeim.<\/p>\n\n\n\n<\/p>\n\n\n\nOr\u00f0i\u00f0 \u201eW\u00f3k\u201c heyrist miki\u00f0 \u00feessa dagana, en hva\u00f0 er \u00fea\u00f0? Hverjar eru r\u00e6tur \u00feess? Og hva\u00f0 \u00fe\u00fd\u00f0ir \u00fea\u00f0 fyrir stj\u00f3rnm\u00e1l, tr\u00faarbr\u00f6g\u00f0 og framt\u00ed\u00f0 menningar okkar? Robert Barron biskup veitir nau\u00f0synlega inns\u00fdn.<\/em><\/strong><\/p>\n\n\n\n\n\n\n\n\u00dea\u00f0 er mikill hiti og orka \u00ed kringum umr\u00e6\u00f0una, en mj\u00f6g oft hef \u00e9g komist a\u00f0 \u00fev\u00ed a\u00f0 f\u00f3lk veit ekki n\u00e1kv\u00e6mlega hva\u00f0 \u00fea\u00f0 er a\u00f0 tala um \u00feegar \u00fea\u00f0 m\u00e6lir me\u00f0 e\u00f0a r\u00e6\u00f0st gegn v\u00f6kuhyggju. Meginr\u00f6k m\u00edn eru \u00feau a\u00f0 v\u00f6kuhyggja s\u00e9 varla skammvinn hugmyndafr\u00e6\u00f0i sem spratt upp af sj\u00e1lfu s\u00e9r sumari\u00f0 2020; heldur eigi h\u00fan s\u00e9r langa og greinilega vitsmunalega s\u00f6gu. Ef vi\u00f0 \u00e6tlum a\u00f0 standa gegn henni \u2013 eins og \u00e9g geri \u2013 ver\u00f0um vi\u00f0 a\u00f0 gera \u00fea\u00f0 \u00e1 f\u00e1ga\u00f0an h\u00e1tt og skilja hva\u00f0an h\u00fan kemur.<\/p>\n\n\n\nEf \u00e9g m\u00e6tti byrja \u00e1 l\u00fdsingu frekar en skilgreiningu, myndi \u00e9g segja a\u00f0 v\u00f6kuhyggja s\u00e9 vins\u00e6ldav\u00e6\u00f0ing gagnr\u00fdninnar kenningar. Gagnr\u00fdnin kenning, sem \u00e9g mun leitast vi\u00f0 a\u00f0 l\u00fdsa \u00ed \u00feessum fyrirlestri, er hugr\u00e6n hreyfing sem bl\u00f3mstra\u00f0i um mi\u00f0ja 20. \u00f6ld, a\u00f0allega \u00ed fr\u00f6nskum og \u00fe\u00fdskum akadem\u00edum. Me\u00f0al nafnanna sem tengjast henni eru Max Horkheimer, Theodor Adorno, Herbert Marcuse, Jacques Derrida og Michel Foucault. H\u00fan ruddi s\u00e9r lei\u00f0 inn \u00ed bandar\u00edsku akadem\u00eduna \u00e1 sj\u00f6unda og \u00e1ttunda \u00e1ratugnum. Ren\u00e9 Girard, \u00fe\u00f3tt hann hef\u00f0i veri\u00f0 andst\u00e6\u00f0ingur v\u00f6kuhyggjunnar, t\u00f3k \u00fe\u00e1tt \u00ed a\u00f0 skipuleggja r\u00e1\u00f0stefnu vi\u00f0 Johns Hopkins-h\u00e1sk\u00f3lann seint \u00e1 sj\u00f6unda \u00e1ratugnum, \u00feegar Derrida kom \u00ed fyrsta skipti til \u00feessara stranda. Girard sag\u00f0i a\u00f0 \u00feetta v\u00e6ri augnabliki\u00f0 \u00feegar franskur str\u00fakt\u00faralismi og p\u00f3stm\u00f3dernismi ruddu s\u00e9r lei\u00f0 inn \u00ed bandar\u00edsku akadem\u00eduna. \u00dear \u00ferosku\u00f0ust \u00feeir \u00ed nokkra \u00e1ratugi \u00fear til ismarnir spruttu fram sem bakter\u00eda \u00ed v\u00ed\u00f0ari bl\u00f3\u00f0r\u00e1s samf\u00e9lagsins sumari\u00f0 2020.<\/p>\n\n\n\nAndlitsmynd af Ren\u00e9 Descartes (1596\u20131650) eftir Frans Hals<\/figcaption><\/figure>\n\n\n\nTil a\u00f0 skilja \u00feessa fl\u00f3knu hef\u00f0 hugsunar n\u00e6gilega vel \u00feyrftum vi\u00f0 a\u00f0 minnsta kosti tveggja e\u00f0a \u00feriggja missera n\u00e1mskei\u00f0, en \u00e9g mun reyna, \u00ed \u00feessari stuttu kynningu, a\u00f0 draga saman \u00fe\u00e1 fimm megin\u00fer\u00e6\u00f0i sem mynda hina gagnr\u00fdnu kenningu [critical therory] og me\u00f0 \u00fev\u00ed sannf\u00e6ra \u00feig um a\u00f0 h\u00fan virki sem vitsmunalegt grunnefni fyrir v\u00f6kuhyggju. S\u00ed\u00f0an vil \u00e9g benda \u00e1 hvernig ka\u00fe\u00f3lskar f\u00e9lagskenningar standa \u00e1kve\u00f0i\u00f0 gegn forsendum v\u00f6kuhyggjunnar. Von m\u00edn er s\u00fa a\u00f0 \u00feessi tilraun muni gera okkur kleift a\u00f0 takast betur \u00e1 vi\u00f0 \u00feessa h\u00e6ttulegu hreyfingu, b\u00e6\u00f0i vitsmunalega og \u00e1 hagn\u00fdtan h\u00e1tt.<\/p>\n\n\n\n<\/p>\n\n\n\nHvernig hugsunarh\u00e1ttur samt\u00edmans var\u00f0 r\u00f3tt\u00e6kur<\/strong><\/p>\n\n\n\nFyrsta einkenni hinnar gagnr\u00fdnu kenningar er s\u00fa sem \u00e9g mun kalla r\u00f3tt\u00e6kni n\u00fat\u00edma sj\u00e1lfsvitundar. Tveir mikilv\u00e6gustu \u00e1hrifavaldar me\u00f0al n\u00fat\u00edmaheimspekinga eru Ren\u00e9 Descartes og Immanuel Kant, sem b\u00e1\u00f0ir hafa haft \u00e1hrif a\u00f0 einskonar K\u00f3pernikusar-h\u00e6tti, hva\u00f0 var\u00f0ar skilning okkar \u00e1 frumlagi og andlagi [subject and object e\u00f0a hinu hugl\u00e6ga og hlutl\u00e6ga]<\/p>\n\n\n\nEf \u00fe\u00fa vilt sj\u00e1 sta\u00f0inn \u00fear sem n\u00fat\u00edminn f\u00e6ddist, skaltu fara \u00ed \u00fe\u00fdsku borgina Ulm, \u00fear sem Descartes, \u00fe\u00e1 herma\u00f0ur \u00ed landsher B\u00e6jara, h\u00f6rfa\u00f0i inn \u00ed upphita\u00f0 herbergi \u00ed leit a\u00f0 undirst\u00f6\u00f0um heimspekinnar. \u00dear kom hann me\u00f0 hi\u00f0 fr\u00e6ga Cogito ergo sum<\/em> – \u201e\u00c9g hugsa, \u00feess vegna er \u00e9g.\u201c \u00c9g get efast um hef\u00f0, tr\u00faarbr\u00f6g\u00f0 og jafnvel skynjun, en eitt sem \u00e9g get ekki efast um er a\u00f0 \u00e9g efast.<\/p>\n\n\n\nAthugi\u00f0 a\u00f0 Descartes m\u00e6lir me\u00f0 \u00fev\u00ed a\u00f0 \u00f6ll hlutl\u00e6gni ver\u00f0i borin fyrir d\u00f3mst\u00f3l hugl\u00e6gni til \u00farskur\u00f0ar, \u00fear sem eini algerlega \u00f6ruggi sannleikurinn er cogito<\/em>. \u00c1 \u00feessum grundvelli ger\u00f0i hann skarpa greinarmun \u00e1 \u00fev\u00ed sem hann kalla\u00f0i res extensae<\/em> og res cogitantes<\/em> \u2013 \u00fea\u00f0 er a\u00f0 segja \u201e\u00fatv\u00edkka\u00f0a hluti\u201c \u00fati \u00ed heiminum og \u201ehugsandi hluti\u201c hi\u00f0 innra. R\u00f3tt\u00e6ka skiptingin milli l\u00edkama og s\u00e1lar er arfleif\u00f0 n\u00fat\u00edmans sem d\u00e6miger\u00f0 mannfr\u00e6\u00f0i.<\/p>\n\n\n\nTitils\u00ed\u00f0a Gagnr\u00fdni hreinnar skynsemi eftir Immanuel Kant (1781)<\/figcaption><\/figure>\n\n\n\nHinn a\u00f0ilinn, Kant, heldur \u00fev\u00ed fram sem fr\u00e6gt er \u00ed riti s\u00ednu Gagnr\u00fdni \u00e1 hreina skynsemi<\/em> a\u00f0 hinir miklu skipuleggjandi flokkar hef\u00f0bundinnar heimspeki \u2013 t\u00edmi, r\u00fam, orsakasamhengi, sj\u00e1lfsmynd o.s.frv. \u2013 s\u00e9u ekki \u00ed raun \u00ed heiminum heldur \u00ed huganum sem fyrirfram \u00e1kve\u00f0nin byggingarform – a priori<\/em>. \u00deess vegna sn\u00fdst hugurinn ekki um veruleikann; heldur sn\u00fdst veruleikinn, ef svo m\u00e1 a\u00f0 or\u00f0i komast, um hugann.<\/p>\n\n\n\nVi\u00f0 finnum mj\u00f6g svipa\u00f0a hugsun \u00ed fr\u00e1s\u00f6gn Kants af si\u00f0fer\u00f0ilegu l\u00edfi. \u00dea\u00f0 eina sem h\u00e6gt er a\u00f0 kalla gott \u00ed \u00f3heftum skilningi, segir hann, er g\u00f3\u00f0ur vilji. Kant forgangsra\u00f0ar hinu innra fram yfir hi\u00f0 ytra: \u00c9g l\u00edt ekki \u00e1 gj\u00f6r\u00f0ir m\u00ednar \u00ed heiminum til a\u00f0 \u00e1kvar\u00f0a hva\u00f0 er r\u00e9tt e\u00f0a rangt; heldur er \u00fea\u00f0 viljinn, sem stj\u00f3rnast af \u00feeirri flokkabundnu skipun sem finnst vi\u00f0 r\u00f3t eigin tilvistar, sem \u00e1kvar\u00f0ar si\u00f0fer\u00f0ilega r\u00e9tts\u00fdni e\u00f0a si\u00f0leysi.<\/p>\n\n\n\n\u00deessar heimspekilegu hreyfingar b\u00e6\u00f0i hj\u00e1 Descartes og Kant, sem setja n\u00fa hi\u00f0 raunverulega sj\u00e1lf \u00ed dj\u00fapa, falda mi\u00f0ju sj\u00e1lfsmyndar mannsins, gegnt l\u00edkamanum, eiga r\u00e6tur s\u00ednar a\u00f0 rekja til fornrar gnost\u00edskrar stefnu, sem \u00e1 mj\u00f6g svipa\u00f0an h\u00e1tt forgangsra\u00f0a\u00f0i hinu innra umfram hi\u00f0 ytra. Lestu Cyril O’Regan um \u00feetta atri\u00f0i. En p\u00f3stm\u00f3dernistar og gagnr\u00fdnir fr\u00e6\u00f0imenn, held \u00e9g fram, r\u00f3tv\u00e6\u00f0a \u00feessa n\u00fat\u00edma sj\u00e1lfsvitund sem Descartes og Kant h\u00e9ldu \u00e1 lofti, og gefa hinu falda, innra, \u201esanna\u201c sj\u00e1lfi algj\u00f6r yfirr\u00e1\u00f0 yfir l\u00edkamanum.<\/p>\n\n\n\n\u00deetta sj\u00f3narmi\u00f0 kom kannski best fram \u00ed tilvistarstefnu Jean-Paul Sartre, sem hann skilgreindi sem forgang tilverunnar umfram kjarna [essence]. Samkv\u00e6mt or\u00f0um Sartre \u00fe\u00fd\u00f0ir \u00feetta a\u00f0 frelsi kemur \u00e1 undan og \u00e1kvar\u00f0ar merkingu og tilgang. Hver \u00e9g er, er virkni, ekki \u00e1kve\u00f0innar vissu um \u00e1kve\u00f0nar hlutl\u00e6gar forsendur, heldur frekar eigi\u00f0 valkv\u00e6tt fullveldi.<\/p>\n\n\n\nEf \u00fe\u00fa s\u00e9r\u00f0 ekki \u00e1hrif \u00feessarar byltingar \u00ed or\u00f0r\u00e6\u00f0u n\u00fat\u00edmans var\u00f0andi kynvitund, \u00fe\u00e1 fylgist \u00fe\u00fa ekki me\u00f0. Aftur og aftur er okkur sagt a\u00f0 \u201ehi\u00f0 raunverulega sj\u00e1lf\u201c geti veri\u00f0 eitthva\u00f0 anna\u00f0 en l\u00edkaminn sem \u00e9g ber, og a\u00f0 hi\u00f0 fyrrnefnda geti haft yfirr\u00e1\u00f0 yfir hinu s\u00ed\u00f0arnefnda. \u00de\u00f3tt kynjafl\u00e6\u00f0i [gender fluidity – kynjausli] v\u00e6ri ekki til sta\u00f0ar \u00e1 t\u00edmum Sartres, \u00fe\u00e1 lei\u00f0ir snyrtilega af \u00fev\u00ed heimspeki hans um r\u00f3tt\u00e6kt n\u00fat\u00edmasj\u00e1lf, forr\u00e9ttindi hins innra fram yfir hi\u00f0 ytra. Og \u00ed sta\u00f0 cogito<\/em> hugsunar Descartes e\u00f0a a priori hugmynda Kants, halda p\u00f3stm\u00f3dernistar \u00fev\u00ed fram a\u00f0 menningarlegir ford\u00f3mar, sem eru fyrir hendi \u00ed huga okkar, liti \u00f3hj\u00e1kv\u00e6milega skynjun okkar \u00e1 veruleikanum.<\/p>\n\n\n\n<\/p>\n\n\n\nMe\u00f0 or\u00f0um Sartres er skilgrieningin hver \u00e9g er <\/em><\/strong><\/p>\n\n\n\nekki fall af \u00e1kve\u00f0num hlutl\u00e6gum forsendum <\/em><\/strong><\/p>\n\n\n\nheldur frekar af fullveldi m\u00ednu.<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6tt \u00feessu er au\u00f0vita\u00f0 hin bibl\u00edulega og klass\u00edska hugmynd um a\u00f0 hi\u00f0 sanna sj\u00e1lf s\u00e9 \u00ed sameiningu l\u00edkama og s\u00e1lar. S\u00fa sta\u00f0fasta \u00e1hersla sem hin hugr\u00e6na hetja m\u00edn, T\u00f3mas fr\u00e1 Aquino, hefur \u00e1 s\u00e1lina, a\u00f0 h\u00fan s\u00e9 \u201eform\u201c l\u00edkamans, er afar mikilv\u00e6g \u00ed \u00feessu samhengi, \u00fev\u00ed h\u00fan gerir r\u00e1\u00f0 fyrir a\u00f0 s\u00e1lin hafi ekki aljg\u00f6rt misnotkunarvald yfir l\u00edkamanum. \u00deessi afsta\u00f0a hefur l\u00edkaminn \u00ed s\u00e9r, l\u00edfgar hann, gerir hann a\u00f0 \u00fev\u00ed sem hann er. T\u00f3mas tilgreinir a\u00f0 \u201es\u00e1lin s\u00e9 \u00ed l\u00edkamanum, ekki eins og h\u00fan s\u00e9 innifalin \u00ed honum, heldur eins og h\u00fan innihaldi hann.\u201c \u00deess vegna virkar \u00feessi tv\u00edskipting milli \u201ehins raunverulega sj\u00e1lfs\u201c h\u00e9r inni og l\u00edkamans \u00fearna \u00fati einfaldlega ekki. \u00deessari hr\u00e6\u00f0ilegu og kolr\u00f6ngu mannfr\u00e6\u00f0i er n\u00fa teki\u00f0 sem sj\u00e1lfs\u00f6g\u00f0um hlut og gegn henni ve\u00f0um vi\u00f0 a\u00f0 berjast.<\/p>\n\n\n\n<\/p>\n\n\n\nSannleikurinn ger\u00f0ur afst\u00e6\u00f0ur<\/strong><\/p>\n\n\n\nAnna\u00f0 helsta einkenni p\u00f3stm\u00f3dernismans og hinnar kr\u00edtisku kenningar er dj\u00fapst\u00e6\u00f0 efasemd gagnvart sannleikskr\u00f6fum. R\u00f6k gegn \u00feessari afst\u00f6\u00f0u m\u00e1 rekja til Platons og \u00c1g\u00fast\u00ednusar: Ef \u00fe\u00fa tekur \u00fe\u00e9r st\u00f6\u00f0u innan r\u00f3tt\u00e6kra efasemda, ert \u00fe\u00fa \u00fe\u00e1 jafnframt efins um \u00fe\u00edna eigin kenningu? Hi\u00f0 kaldh\u00e6\u00f0nislega er a\u00f0 \u00feeir sem berjast fyrir afst\u00e6\u00f0ishyggju sannleikans halda \u00ed raun a\u00f0 \u00feeirra eigin kenning s\u00e9 s\u00f6nn!<\/p>\n\n\n\n\u00cd \u00feessari efasemd stendur hin kr\u00edt\u00edska kenning jafn miki\u00f0 gegn uppl\u00fdsingunni og gegn klass\u00edskri kenningu. Me\u00f0 hli\u00f0sj\u00f3n af sj\u00f3narhorni Nietzsches halda gagnr\u00fdnir fr\u00e6\u00f0imenn \u00fev\u00ed fram, a\u00f0 vi\u00f0 f\u00e1um aldrei skilning \u00e1 \u00fev\u00ed hvernig hlutirnir s\u00e9u \u00ed raun, heldur a\u00f0eins fr\u00e1 takm\u00f6rku\u00f0u sj\u00f3narhorni. \u00deeir draga fortjaldi\u00f0 s\u00edfellt til baka fr\u00e1 fullyr\u00f0ingum um hlutl\u00e6gan sannleika og sj\u00e1 \u00e6t\u00ed\u00f0 valdabar\u00e1ttu a\u00f0 baki \u00feeim. Ef \u00fea\u00f0 er a\u00f0eins \u00feinn sannleikur og minn sannleikur, \u00fe\u00e1 er \u201esannleikurinn\u201c \u00ed raun vopn sem valdamiki\u00f0 f\u00f3lk notar til a\u00f0 vi\u00f0halda forr\u00e9ttindum s\u00ednum.<\/p>\n\n\n\nMynd sem fylgir greininni<\/figcaption><\/figure>\n\n\n\nMegin innbl\u00e1stur \u00feessa er a\u00f0 finna \u00ed kenningum h\u00f6fu\u00f0d\u00fdrlings hinnar gagnr\u00fdnu kenningar -critical theory – Jacques Derrida. \u00de\u00e9ttofnir textar hans eru fr\u00e6gir fyrir a\u00f0 vera \u00f3lesanlegir, en \u00feeir virka sem eins konar helgir textar fyrir p\u00f3stm\u00f3dernismann. Derrida er fr\u00e6gastur fyrir \u00fea\u00f0 sem hann kalla\u00f0i \u201eafbyggingu”, n\u00e1lgun \u00e1 merkingarmi\u00f0l\u00e6ga hef\u00f0 klass\u00edskrar heimspeki \u00e1 Vesturl\u00f6ndum. Fr\u00e1 forn\u00f6ld h\u00f6f\u00f0um vi\u00f0 \u00fe\u00e1 sannf\u00e6ringu a\u00f0 logos – <\/em>tungum\u00e1li\u00f0, or\u00f0i\u00f0 – g\u00e6ti komi\u00f0 okkur \u00ed snertingu vi\u00f0 sannleikann, vi\u00f0 sj\u00e1lfan veruleikann. Leiddu hugann h\u00e9r a\u00f0 T\u00f3masi af Akv\u00edn\u00f3, sem tala\u00f0i fyrir samskiptum hugans vi\u00f0 veruleikannn \u00ed gegnum tungum\u00e1li\u00f0. Or\u00f0in veita okkur a\u00f0gang a\u00f0 \u00fev\u00ed hvernig hlutirnir eru.<\/p>\n\n\n\nDerrida afbyggir \u00fe\u00e1 n\u00e1lgun og veltir fyrir s\u00e9r a\u00f0 \u201eIl n\u2019y a pas de hors-texte\u201c: \u201e\u00dea\u00f0 er ekkert utan textans.\u201c \u00deess \u00ed sta\u00f0 er \u00fea\u00f0 sem \u00fe\u00fa hefur, endalaus leikur a\u00f0 \u00fev\u00ed sem hann kallar diff\u00e9rence e\u00f0a mun. Or\u00f0 v\u00edsa a\u00f0eins til annarra or\u00f0a, og \u00e9g held mig varanlega innan samhengis textans, \u00fear sem merkingunni er alltaf fresta\u00f0. \u00deess vegna lei\u00f0ir hinn fr\u00e6gi or\u00f0aleikur hans: diff\u00e9rence, munurinn \u00e1 or\u00f0um, til diff\u00e9rance, frestun merkingar. \u00c9g veit aldrei hva\u00f0 hlutirnir eru \u00ed raun og veru, og sannleikurinn er alltaf opinn. Hlj\u00f3mar \u00feetta kunnuglega? \u00dea\u00f0 sem eitt sinn var hv\u00edsla\u00f0 \u00ed ranns\u00f3knarh\u00e1ttum fr\u00f6nsku akadem\u00edunnar er n\u00fa or\u00f0i\u00f0 sj\u00e1lfgefin afsta\u00f0a megin\u00feorra ungs f\u00f3lks \u00ed dag.<\/p>\n\n\n\n\u00c9g heyr\u00f0i Derrida einu sinni \u00e1 r\u00e1\u00f0stefnu \u00fear sem einhver spur\u00f0i hann: \u201eHvernig myndir \u00fe\u00fa skilgreina afbyggingu?\u201c Hann svara\u00f0i \u00e1 fr\u00f6nsku sinni a\u00f0 afbygging \u00fe\u00fd\u00f0i \u201eViens, oui, oui\u201c: \u201eKomdu, j\u00e1, j\u00e1.\u201c \u00dea\u00f0 sem hann \u00e1 vi\u00f0 er varanleg opnun fyrir einhverju n\u00fdju, einhverri ferskri skilgreiningu \u00e1 merkingu. \u00deetta hlj\u00f3mar j\u00e1kv\u00e6tt, en skuggahli\u00f0in er au\u00f0vita\u00f0 s\u00fa a\u00f0 \u00fea\u00f0 er enginn endanlegur sannleikur, engin endanleg lausn \u00e1 spurningunni. \u00dea\u00f0 er alltaf eitthva\u00f0 n\u00fdtt sem getur komi\u00f0, einhver n\u00fd lei\u00f0 til a\u00f0 skilgreina texta. Hver er \u00e9g? Hver er tilgangur l\u00edfs m\u00edns? Hvers kyns er \u00e9g? \u201eViens, oui, oui. Hugsa\u00f0u um \u00fea\u00f0 \u00e1 n\u00fdjan h\u00e1tt. Vertu ekki bundinn vi\u00f0 g\u00f6mul sj\u00f3narmi\u00f0. Vertu opinn.\u201c<\/p>\n\n\n\n\u00cd sinni fyndnu og f\u00e1r\u00e1nlegu mynd ver\u00f0ur \u00feetta a\u00f0 \u00feeirri einkennandi hugmynd a\u00f0 jafnvel st\u00e6r\u00f0fr\u00e6\u00f0i og v\u00edsindi s\u00e9u birtingarmynd hv\u00edtra yfirr\u00e1\u00f0a e\u00f0a \u00fatilokunar hinna valdalausu. Jafnvel einfaldar st\u00e6r\u00f0fr\u00e6\u00f0ilegar fullyr\u00f0ingar eins og tveir pl\u00fas tveir eru fj\u00f3rir eru \u00feekkingarfr\u00e6\u00f0ileg k\u00fagun. A\u00f0 krefjast \u00feess a\u00f0 ma\u00f0ur fylgi hinni v\u00edsindalegu a\u00f0fer\u00f0 er bara valdaleikur og \u00fevingun einnar lei\u00f0ar til a\u00f0 vita. \u00dea\u00f0 er aldrei h\u00e6gt a\u00f0 segja a\u00f0 eitthva\u00f0 s\u00e9 satt.<\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6\u00f0 f\u00e9lagskenning<\/strong><\/p>\n\n\n\n\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\u00dev\u00ed<\/strong> m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi hefur \u00e1 merkilegan h\u00e1tt fundi\u00f0 lei\u00f0 s\u00edna inn \u00ed n\u00e1nast alla kr\u00f3ka og kima stj\u00f3rnm\u00e1la-, efnahags- og menningarsvi\u00f0s okkar og hefur gr\u00ed\u00f0arlega ska\u00f0leg \u00e1hrif \u00e1 menninguna. Einn af st\u00e6rstu stj\u00f3rnm\u00e1laflokkum okkar [h\u00e9r \u00e1 h\u00f6f. vi\u00f0 BNA ] hefur a\u00f0 mestu leyti skipulagt sig \u00ed \u00fev\u00ed a\u00f0 verja hugmyndir um v\u00f6ku og innlei\u00f0a v\u00f6kustefnur, og hinn st\u00f3ri flokkurinn hefur byrja\u00f0 a\u00f0 skipuleggja sig gegn \u00feeim.<\/p>\n\n\n\n<\/p>\n\n\n\nOr\u00f0i\u00f0 \u201eW\u00f3k\u201c heyrist miki\u00f0 \u00feessa dagana, en hva\u00f0 er \u00fea\u00f0? Hverjar eru r\u00e6tur \u00feess? Og hva\u00f0 \u00fe\u00fd\u00f0ir \u00fea\u00f0 fyrir stj\u00f3rnm\u00e1l, tr\u00faarbr\u00f6g\u00f0 og framt\u00ed\u00f0 menningar okkar? Robert Barron biskup veitir nau\u00f0synlega inns\u00fdn.<\/em><\/strong><\/p>\n\n\n\n\n\n\n\n\u00dea\u00f0 er mikill hiti og orka \u00ed kringum umr\u00e6\u00f0una, en mj\u00f6g oft hef \u00e9g komist a\u00f0 \u00fev\u00ed a\u00f0 f\u00f3lk veit ekki n\u00e1kv\u00e6mlega hva\u00f0 \u00fea\u00f0 er a\u00f0 tala um \u00feegar \u00fea\u00f0 m\u00e6lir me\u00f0 e\u00f0a r\u00e6\u00f0st gegn v\u00f6kuhyggju. Meginr\u00f6k m\u00edn eru \u00feau a\u00f0 v\u00f6kuhyggja s\u00e9 varla skammvinn hugmyndafr\u00e6\u00f0i sem spratt upp af sj\u00e1lfu s\u00e9r sumari\u00f0 2020; heldur eigi h\u00fan s\u00e9r langa og greinilega vitsmunalega s\u00f6gu. Ef vi\u00f0 \u00e6tlum a\u00f0 standa gegn henni \u2013 eins og \u00e9g geri \u2013 ver\u00f0um vi\u00f0 a\u00f0 gera \u00fea\u00f0 \u00e1 f\u00e1ga\u00f0an h\u00e1tt og skilja hva\u00f0an h\u00fan kemur.<\/p>\n\n\n\nEf \u00e9g m\u00e6tti byrja \u00e1 l\u00fdsingu frekar en skilgreiningu, myndi \u00e9g segja a\u00f0 v\u00f6kuhyggja s\u00e9 vins\u00e6ldav\u00e6\u00f0ing gagnr\u00fdninnar kenningar. Gagnr\u00fdnin kenning, sem \u00e9g mun leitast vi\u00f0 a\u00f0 l\u00fdsa \u00ed \u00feessum fyrirlestri, er hugr\u00e6n hreyfing sem bl\u00f3mstra\u00f0i um mi\u00f0ja 20. \u00f6ld, a\u00f0allega \u00ed fr\u00f6nskum og \u00fe\u00fdskum akadem\u00edum. Me\u00f0al nafnanna sem tengjast henni eru Max Horkheimer, Theodor Adorno, Herbert Marcuse, Jacques Derrida og Michel Foucault. H\u00fan ruddi s\u00e9r lei\u00f0 inn \u00ed bandar\u00edsku akadem\u00eduna \u00e1 sj\u00f6unda og \u00e1ttunda \u00e1ratugnum. Ren\u00e9 Girard, \u00fe\u00f3tt hann hef\u00f0i veri\u00f0 andst\u00e6\u00f0ingur v\u00f6kuhyggjunnar, t\u00f3k \u00fe\u00e1tt \u00ed a\u00f0 skipuleggja r\u00e1\u00f0stefnu vi\u00f0 Johns Hopkins-h\u00e1sk\u00f3lann seint \u00e1 sj\u00f6unda \u00e1ratugnum, \u00feegar Derrida kom \u00ed fyrsta skipti til \u00feessara stranda. Girard sag\u00f0i a\u00f0 \u00feetta v\u00e6ri augnabliki\u00f0 \u00feegar franskur str\u00fakt\u00faralismi og p\u00f3stm\u00f3dernismi ruddu s\u00e9r lei\u00f0 inn \u00ed bandar\u00edsku akadem\u00eduna. \u00dear \u00ferosku\u00f0ust \u00feeir \u00ed nokkra \u00e1ratugi \u00fear til ismarnir spruttu fram sem bakter\u00eda \u00ed v\u00ed\u00f0ari bl\u00f3\u00f0r\u00e1s samf\u00e9lagsins sumari\u00f0 2020.<\/p>\n\n\n\nAndlitsmynd af Ren\u00e9 Descartes (1596\u20131650) eftir Frans Hals<\/figcaption><\/figure>\n\n\n\nTil a\u00f0 skilja \u00feessa fl\u00f3knu hef\u00f0 hugsunar n\u00e6gilega vel \u00feyrftum vi\u00f0 a\u00f0 minnsta kosti tveggja e\u00f0a \u00feriggja missera n\u00e1mskei\u00f0, en \u00e9g mun reyna, \u00ed \u00feessari stuttu kynningu, a\u00f0 draga saman \u00fe\u00e1 fimm megin\u00fer\u00e6\u00f0i sem mynda hina gagnr\u00fdnu kenningu [critical therory] og me\u00f0 \u00fev\u00ed sannf\u00e6ra \u00feig um a\u00f0 h\u00fan virki sem vitsmunalegt grunnefni fyrir v\u00f6kuhyggju. S\u00ed\u00f0an vil \u00e9g benda \u00e1 hvernig ka\u00fe\u00f3lskar f\u00e9lagskenningar standa \u00e1kve\u00f0i\u00f0 gegn forsendum v\u00f6kuhyggjunnar. Von m\u00edn er s\u00fa a\u00f0 \u00feessi tilraun muni gera okkur kleift a\u00f0 takast betur \u00e1 vi\u00f0 \u00feessa h\u00e6ttulegu hreyfingu, b\u00e6\u00f0i vitsmunalega og \u00e1 hagn\u00fdtan h\u00e1tt.<\/p>\n\n\n\n<\/p>\n\n\n\nHvernig hugsunarh\u00e1ttur samt\u00edmans var\u00f0 r\u00f3tt\u00e6kur<\/strong><\/p>\n\n\n\nFyrsta einkenni hinnar gagnr\u00fdnu kenningar er s\u00fa sem \u00e9g mun kalla r\u00f3tt\u00e6kni n\u00fat\u00edma sj\u00e1lfsvitundar. Tveir mikilv\u00e6gustu \u00e1hrifavaldar me\u00f0al n\u00fat\u00edmaheimspekinga eru Ren\u00e9 Descartes og Immanuel Kant, sem b\u00e1\u00f0ir hafa haft \u00e1hrif a\u00f0 einskonar K\u00f3pernikusar-h\u00e6tti, hva\u00f0 var\u00f0ar skilning okkar \u00e1 frumlagi og andlagi [subject and object e\u00f0a hinu hugl\u00e6ga og hlutl\u00e6ga]<\/p>\n\n\n\nEf \u00fe\u00fa vilt sj\u00e1 sta\u00f0inn \u00fear sem n\u00fat\u00edminn f\u00e6ddist, skaltu fara \u00ed \u00fe\u00fdsku borgina Ulm, \u00fear sem Descartes, \u00fe\u00e1 herma\u00f0ur \u00ed landsher B\u00e6jara, h\u00f6rfa\u00f0i inn \u00ed upphita\u00f0 herbergi \u00ed leit a\u00f0 undirst\u00f6\u00f0um heimspekinnar. \u00dear kom hann me\u00f0 hi\u00f0 fr\u00e6ga Cogito ergo sum<\/em> – \u201e\u00c9g hugsa, \u00feess vegna er \u00e9g.\u201c \u00c9g get efast um hef\u00f0, tr\u00faarbr\u00f6g\u00f0 og jafnvel skynjun, en eitt sem \u00e9g get ekki efast um er a\u00f0 \u00e9g efast.<\/p>\n\n\n\nAthugi\u00f0 a\u00f0 Descartes m\u00e6lir me\u00f0 \u00fev\u00ed a\u00f0 \u00f6ll hlutl\u00e6gni ver\u00f0i borin fyrir d\u00f3mst\u00f3l hugl\u00e6gni til \u00farskur\u00f0ar, \u00fear sem eini algerlega \u00f6ruggi sannleikurinn er cogito<\/em>. \u00c1 \u00feessum grundvelli ger\u00f0i hann skarpa greinarmun \u00e1 \u00fev\u00ed sem hann kalla\u00f0i res extensae<\/em> og res cogitantes<\/em> \u2013 \u00fea\u00f0 er a\u00f0 segja \u201e\u00fatv\u00edkka\u00f0a hluti\u201c \u00fati \u00ed heiminum og \u201ehugsandi hluti\u201c hi\u00f0 innra. R\u00f3tt\u00e6ka skiptingin milli l\u00edkama og s\u00e1lar er arfleif\u00f0 n\u00fat\u00edmans sem d\u00e6miger\u00f0 mannfr\u00e6\u00f0i.<\/p>\n\n\n\nTitils\u00ed\u00f0a Gagnr\u00fdni hreinnar skynsemi eftir Immanuel Kant (1781)<\/figcaption><\/figure>\n\n\n\nHinn a\u00f0ilinn, Kant, heldur \u00fev\u00ed fram sem fr\u00e6gt er \u00ed riti s\u00ednu Gagnr\u00fdni \u00e1 hreina skynsemi<\/em> a\u00f0 hinir miklu skipuleggjandi flokkar hef\u00f0bundinnar heimspeki \u2013 t\u00edmi, r\u00fam, orsakasamhengi, sj\u00e1lfsmynd o.s.frv. \u2013 s\u00e9u ekki \u00ed raun \u00ed heiminum heldur \u00ed huganum sem fyrirfram \u00e1kve\u00f0nin byggingarform – a priori<\/em>. \u00deess vegna sn\u00fdst hugurinn ekki um veruleikann; heldur sn\u00fdst veruleikinn, ef svo m\u00e1 a\u00f0 or\u00f0i komast, um hugann.<\/p>\n\n\n\nVi\u00f0 finnum mj\u00f6g svipa\u00f0a hugsun \u00ed fr\u00e1s\u00f6gn Kants af si\u00f0fer\u00f0ilegu l\u00edfi. \u00dea\u00f0 eina sem h\u00e6gt er a\u00f0 kalla gott \u00ed \u00f3heftum skilningi, segir hann, er g\u00f3\u00f0ur vilji. Kant forgangsra\u00f0ar hinu innra fram yfir hi\u00f0 ytra: \u00c9g l\u00edt ekki \u00e1 gj\u00f6r\u00f0ir m\u00ednar \u00ed heiminum til a\u00f0 \u00e1kvar\u00f0a hva\u00f0 er r\u00e9tt e\u00f0a rangt; heldur er \u00fea\u00f0 viljinn, sem stj\u00f3rnast af \u00feeirri flokkabundnu skipun sem finnst vi\u00f0 r\u00f3t eigin tilvistar, sem \u00e1kvar\u00f0ar si\u00f0fer\u00f0ilega r\u00e9tts\u00fdni e\u00f0a si\u00f0leysi.<\/p>\n\n\n\n\u00deessar heimspekilegu hreyfingar b\u00e6\u00f0i hj\u00e1 Descartes og Kant, sem setja n\u00fa hi\u00f0 raunverulega sj\u00e1lf \u00ed dj\u00fapa, falda mi\u00f0ju sj\u00e1lfsmyndar mannsins, gegnt l\u00edkamanum, eiga r\u00e6tur s\u00ednar a\u00f0 rekja til fornrar gnost\u00edskrar stefnu, sem \u00e1 mj\u00f6g svipa\u00f0an h\u00e1tt forgangsra\u00f0a\u00f0i hinu innra umfram hi\u00f0 ytra. Lestu Cyril O’Regan um \u00feetta atri\u00f0i. En p\u00f3stm\u00f3dernistar og gagnr\u00fdnir fr\u00e6\u00f0imenn, held \u00e9g fram, r\u00f3tv\u00e6\u00f0a \u00feessa n\u00fat\u00edma sj\u00e1lfsvitund sem Descartes og Kant h\u00e9ldu \u00e1 lofti, og gefa hinu falda, innra, \u201esanna\u201c sj\u00e1lfi algj\u00f6r yfirr\u00e1\u00f0 yfir l\u00edkamanum.<\/p>\n\n\n\n\u00deetta sj\u00f3narmi\u00f0 kom kannski best fram \u00ed tilvistarstefnu Jean-Paul Sartre, sem hann skilgreindi sem forgang tilverunnar umfram kjarna [essence]. Samkv\u00e6mt or\u00f0um Sartre \u00fe\u00fd\u00f0ir \u00feetta a\u00f0 frelsi kemur \u00e1 undan og \u00e1kvar\u00f0ar merkingu og tilgang. Hver \u00e9g er, er virkni, ekki \u00e1kve\u00f0innar vissu um \u00e1kve\u00f0nar hlutl\u00e6gar forsendur, heldur frekar eigi\u00f0 valkv\u00e6tt fullveldi.<\/p>\n\n\n\nEf \u00fe\u00fa s\u00e9r\u00f0 ekki \u00e1hrif \u00feessarar byltingar \u00ed or\u00f0r\u00e6\u00f0u n\u00fat\u00edmans var\u00f0andi kynvitund, \u00fe\u00e1 fylgist \u00fe\u00fa ekki me\u00f0. Aftur og aftur er okkur sagt a\u00f0 \u201ehi\u00f0 raunverulega sj\u00e1lf\u201c geti veri\u00f0 eitthva\u00f0 anna\u00f0 en l\u00edkaminn sem \u00e9g ber, og a\u00f0 hi\u00f0 fyrrnefnda geti haft yfirr\u00e1\u00f0 yfir hinu s\u00ed\u00f0arnefnda. \u00de\u00f3tt kynjafl\u00e6\u00f0i [gender fluidity – kynjausli] v\u00e6ri ekki til sta\u00f0ar \u00e1 t\u00edmum Sartres, \u00fe\u00e1 lei\u00f0ir snyrtilega af \u00fev\u00ed heimspeki hans um r\u00f3tt\u00e6kt n\u00fat\u00edmasj\u00e1lf, forr\u00e9ttindi hins innra fram yfir hi\u00f0 ytra. Og \u00ed sta\u00f0 cogito<\/em> hugsunar Descartes e\u00f0a a priori hugmynda Kants, halda p\u00f3stm\u00f3dernistar \u00fev\u00ed fram a\u00f0 menningarlegir ford\u00f3mar, sem eru fyrir hendi \u00ed huga okkar, liti \u00f3hj\u00e1kv\u00e6milega skynjun okkar \u00e1 veruleikanum.<\/p>\n\n\n\n<\/p>\n\n\n\nMe\u00f0 or\u00f0um Sartres er skilgrieningin hver \u00e9g er <\/em><\/strong><\/p>\n\n\n\nekki fall af \u00e1kve\u00f0num hlutl\u00e6gum forsendum <\/em><\/strong><\/p>\n\n\n\nheldur frekar af fullveldi m\u00ednu.<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6tt \u00feessu er au\u00f0vita\u00f0 hin bibl\u00edulega og klass\u00edska hugmynd um a\u00f0 hi\u00f0 sanna sj\u00e1lf s\u00e9 \u00ed sameiningu l\u00edkama og s\u00e1lar. S\u00fa sta\u00f0fasta \u00e1hersla sem hin hugr\u00e6na hetja m\u00edn, T\u00f3mas fr\u00e1 Aquino, hefur \u00e1 s\u00e1lina, a\u00f0 h\u00fan s\u00e9 \u201eform\u201c l\u00edkamans, er afar mikilv\u00e6g \u00ed \u00feessu samhengi, \u00fev\u00ed h\u00fan gerir r\u00e1\u00f0 fyrir a\u00f0 s\u00e1lin hafi ekki aljg\u00f6rt misnotkunarvald yfir l\u00edkamanum. \u00deessi afsta\u00f0a hefur l\u00edkaminn \u00ed s\u00e9r, l\u00edfgar hann, gerir hann a\u00f0 \u00fev\u00ed sem hann er. T\u00f3mas tilgreinir a\u00f0 \u201es\u00e1lin s\u00e9 \u00ed l\u00edkamanum, ekki eins og h\u00fan s\u00e9 innifalin \u00ed honum, heldur eins og h\u00fan innihaldi hann.\u201c \u00deess vegna virkar \u00feessi tv\u00edskipting milli \u201ehins raunverulega sj\u00e1lfs\u201c h\u00e9r inni og l\u00edkamans \u00fearna \u00fati einfaldlega ekki. \u00deessari hr\u00e6\u00f0ilegu og kolr\u00f6ngu mannfr\u00e6\u00f0i er n\u00fa teki\u00f0 sem sj\u00e1lfs\u00f6g\u00f0um hlut og gegn henni ve\u00f0um vi\u00f0 a\u00f0 berjast.<\/p>\n\n\n\n<\/p>\n\n\n\nSannleikurinn ger\u00f0ur afst\u00e6\u00f0ur<\/strong><\/p>\n\n\n\nAnna\u00f0 helsta einkenni p\u00f3stm\u00f3dernismans og hinnar kr\u00edtisku kenningar er dj\u00fapst\u00e6\u00f0 efasemd gagnvart sannleikskr\u00f6fum. R\u00f6k gegn \u00feessari afst\u00f6\u00f0u m\u00e1 rekja til Platons og \u00c1g\u00fast\u00ednusar: Ef \u00fe\u00fa tekur \u00fe\u00e9r st\u00f6\u00f0u innan r\u00f3tt\u00e6kra efasemda, ert \u00fe\u00fa \u00fe\u00e1 jafnframt efins um \u00fe\u00edna eigin kenningu? Hi\u00f0 kaldh\u00e6\u00f0nislega er a\u00f0 \u00feeir sem berjast fyrir afst\u00e6\u00f0ishyggju sannleikans halda \u00ed raun a\u00f0 \u00feeirra eigin kenning s\u00e9 s\u00f6nn!<\/p>\n\n\n\n\u00cd \u00feessari efasemd stendur hin kr\u00edt\u00edska kenning jafn miki\u00f0 gegn uppl\u00fdsingunni og gegn klass\u00edskri kenningu. Me\u00f0 hli\u00f0sj\u00f3n af sj\u00f3narhorni Nietzsches halda gagnr\u00fdnir fr\u00e6\u00f0imenn \u00fev\u00ed fram, a\u00f0 vi\u00f0 f\u00e1um aldrei skilning \u00e1 \u00fev\u00ed hvernig hlutirnir s\u00e9u \u00ed raun, heldur a\u00f0eins fr\u00e1 takm\u00f6rku\u00f0u sj\u00f3narhorni. \u00deeir draga fortjaldi\u00f0 s\u00edfellt til baka fr\u00e1 fullyr\u00f0ingum um hlutl\u00e6gan sannleika og sj\u00e1 \u00e6t\u00ed\u00f0 valdabar\u00e1ttu a\u00f0 baki \u00feeim. Ef \u00fea\u00f0 er a\u00f0eins \u00feinn sannleikur og minn sannleikur, \u00fe\u00e1 er \u201esannleikurinn\u201c \u00ed raun vopn sem valdamiki\u00f0 f\u00f3lk notar til a\u00f0 vi\u00f0halda forr\u00e9ttindum s\u00ednum.<\/p>\n\n\n\nMynd sem fylgir greininni<\/figcaption><\/figure>\n\n\n\nMegin innbl\u00e1stur \u00feessa er a\u00f0 finna \u00ed kenningum h\u00f6fu\u00f0d\u00fdrlings hinnar gagnr\u00fdnu kenningar -critical theory – Jacques Derrida. \u00de\u00e9ttofnir textar hans eru fr\u00e6gir fyrir a\u00f0 vera \u00f3lesanlegir, en \u00feeir virka sem eins konar helgir textar fyrir p\u00f3stm\u00f3dernismann. Derrida er fr\u00e6gastur fyrir \u00fea\u00f0 sem hann kalla\u00f0i \u201eafbyggingu”, n\u00e1lgun \u00e1 merkingarmi\u00f0l\u00e6ga hef\u00f0 klass\u00edskrar heimspeki \u00e1 Vesturl\u00f6ndum. Fr\u00e1 forn\u00f6ld h\u00f6f\u00f0um vi\u00f0 \u00fe\u00e1 sannf\u00e6ringu a\u00f0 logos – <\/em>tungum\u00e1li\u00f0, or\u00f0i\u00f0 – g\u00e6ti komi\u00f0 okkur \u00ed snertingu vi\u00f0 sannleikann, vi\u00f0 sj\u00e1lfan veruleikann. Leiddu hugann h\u00e9r a\u00f0 T\u00f3masi af Akv\u00edn\u00f3, sem tala\u00f0i fyrir samskiptum hugans vi\u00f0 veruleikannn \u00ed gegnum tungum\u00e1li\u00f0. Or\u00f0in veita okkur a\u00f0gang a\u00f0 \u00fev\u00ed hvernig hlutirnir eru.<\/p>\n\n\n\nDerrida afbyggir \u00fe\u00e1 n\u00e1lgun og veltir fyrir s\u00e9r a\u00f0 \u201eIl n\u2019y a pas de hors-texte\u201c: \u201e\u00dea\u00f0 er ekkert utan textans.\u201c \u00deess \u00ed sta\u00f0 er \u00fea\u00f0 sem \u00fe\u00fa hefur, endalaus leikur a\u00f0 \u00fev\u00ed sem hann kallar diff\u00e9rence e\u00f0a mun. Or\u00f0 v\u00edsa a\u00f0eins til annarra or\u00f0a, og \u00e9g held mig varanlega innan samhengis textans, \u00fear sem merkingunni er alltaf fresta\u00f0. \u00deess vegna lei\u00f0ir hinn fr\u00e6gi or\u00f0aleikur hans: diff\u00e9rence, munurinn \u00e1 or\u00f0um, til diff\u00e9rance, frestun merkingar. \u00c9g veit aldrei hva\u00f0 hlutirnir eru \u00ed raun og veru, og sannleikurinn er alltaf opinn. Hlj\u00f3mar \u00feetta kunnuglega? \u00dea\u00f0 sem eitt sinn var hv\u00edsla\u00f0 \u00ed ranns\u00f3knarh\u00e1ttum fr\u00f6nsku akadem\u00edunnar er n\u00fa or\u00f0i\u00f0 sj\u00e1lfgefin afsta\u00f0a megin\u00feorra ungs f\u00f3lks \u00ed dag.<\/p>\n\n\n\n\u00c9g heyr\u00f0i Derrida einu sinni \u00e1 r\u00e1\u00f0stefnu \u00fear sem einhver spur\u00f0i hann: \u201eHvernig myndir \u00fe\u00fa skilgreina afbyggingu?\u201c Hann svara\u00f0i \u00e1 fr\u00f6nsku sinni a\u00f0 afbygging \u00fe\u00fd\u00f0i \u201eViens, oui, oui\u201c: \u201eKomdu, j\u00e1, j\u00e1.\u201c \u00dea\u00f0 sem hann \u00e1 vi\u00f0 er varanleg opnun fyrir einhverju n\u00fdju, einhverri ferskri skilgreiningu \u00e1 merkingu. \u00deetta hlj\u00f3mar j\u00e1kv\u00e6tt, en skuggahli\u00f0in er au\u00f0vita\u00f0 s\u00fa a\u00f0 \u00fea\u00f0 er enginn endanlegur sannleikur, engin endanleg lausn \u00e1 spurningunni. \u00dea\u00f0 er alltaf eitthva\u00f0 n\u00fdtt sem getur komi\u00f0, einhver n\u00fd lei\u00f0 til a\u00f0 skilgreina texta. Hver er \u00e9g? Hver er tilgangur l\u00edfs m\u00edns? Hvers kyns er \u00e9g? \u201eViens, oui, oui. Hugsa\u00f0u um \u00fea\u00f0 \u00e1 n\u00fdjan h\u00e1tt. Vertu ekki bundinn vi\u00f0 g\u00f6mul sj\u00f3narmi\u00f0. Vertu opinn.\u201c<\/p>\n\n\n\n\u00cd sinni fyndnu og f\u00e1r\u00e1nlegu mynd ver\u00f0ur \u00feetta a\u00f0 \u00feeirri einkennandi hugmynd a\u00f0 jafnvel st\u00e6r\u00f0fr\u00e6\u00f0i og v\u00edsindi s\u00e9u birtingarmynd hv\u00edtra yfirr\u00e1\u00f0a e\u00f0a \u00fatilokunar hinna valdalausu. Jafnvel einfaldar st\u00e6r\u00f0fr\u00e6\u00f0ilegar fullyr\u00f0ingar eins og tveir pl\u00fas tveir eru fj\u00f3rir eru \u00feekkingarfr\u00e6\u00f0ileg k\u00fagun. A\u00f0 krefjast \u00feess a\u00f0 ma\u00f0ur fylgi hinni v\u00edsindalegu a\u00f0fer\u00f0 er bara valdaleikur og \u00fevingun einnar lei\u00f0ar til a\u00f0 vita. \u00dea\u00f0 er aldrei h\u00e6gt a\u00f0 segja a\u00f0 eitthva\u00f0 s\u00e9 satt.<\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6\u00f0 f\u00e9lagskenning<\/strong><\/p>\n\n\n\n\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
<\/p>\n\n\n\n
Or\u00f0i\u00f0 \u201eW\u00f3k\u201c heyrist miki\u00f0 \u00feessa dagana, en hva\u00f0 er \u00fea\u00f0? Hverjar eru r\u00e6tur \u00feess? Og hva\u00f0 \u00fe\u00fd\u00f0ir \u00fea\u00f0 fyrir stj\u00f3rnm\u00e1l, tr\u00faarbr\u00f6g\u00f0 og framt\u00ed\u00f0 menningar okkar? Robert Barron biskup veitir nau\u00f0synlega inns\u00fdn.<\/em><\/strong><\/p>\n\n\n\n\n\n\n\n\u00dea\u00f0 er mikill hiti og orka \u00ed kringum umr\u00e6\u00f0una, en mj\u00f6g oft hef \u00e9g komist a\u00f0 \u00fev\u00ed a\u00f0 f\u00f3lk veit ekki n\u00e1kv\u00e6mlega hva\u00f0 \u00fea\u00f0 er a\u00f0 tala um \u00feegar \u00fea\u00f0 m\u00e6lir me\u00f0 e\u00f0a r\u00e6\u00f0st gegn v\u00f6kuhyggju. Meginr\u00f6k m\u00edn eru \u00feau a\u00f0 v\u00f6kuhyggja s\u00e9 varla skammvinn hugmyndafr\u00e6\u00f0i sem spratt upp af sj\u00e1lfu s\u00e9r sumari\u00f0 2020; heldur eigi h\u00fan s\u00e9r langa og greinilega vitsmunalega s\u00f6gu. Ef vi\u00f0 \u00e6tlum a\u00f0 standa gegn henni \u2013 eins og \u00e9g geri \u2013 ver\u00f0um vi\u00f0 a\u00f0 gera \u00fea\u00f0 \u00e1 f\u00e1ga\u00f0an h\u00e1tt og skilja hva\u00f0an h\u00fan kemur.<\/p>\n\n\n\nEf \u00e9g m\u00e6tti byrja \u00e1 l\u00fdsingu frekar en skilgreiningu, myndi \u00e9g segja a\u00f0 v\u00f6kuhyggja s\u00e9 vins\u00e6ldav\u00e6\u00f0ing gagnr\u00fdninnar kenningar. Gagnr\u00fdnin kenning, sem \u00e9g mun leitast vi\u00f0 a\u00f0 l\u00fdsa \u00ed \u00feessum fyrirlestri, er hugr\u00e6n hreyfing sem bl\u00f3mstra\u00f0i um mi\u00f0ja 20. \u00f6ld, a\u00f0allega \u00ed fr\u00f6nskum og \u00fe\u00fdskum akadem\u00edum. Me\u00f0al nafnanna sem tengjast henni eru Max Horkheimer, Theodor Adorno, Herbert Marcuse, Jacques Derrida og Michel Foucault. H\u00fan ruddi s\u00e9r lei\u00f0 inn \u00ed bandar\u00edsku akadem\u00eduna \u00e1 sj\u00f6unda og \u00e1ttunda \u00e1ratugnum. Ren\u00e9 Girard, \u00fe\u00f3tt hann hef\u00f0i veri\u00f0 andst\u00e6\u00f0ingur v\u00f6kuhyggjunnar, t\u00f3k \u00fe\u00e1tt \u00ed a\u00f0 skipuleggja r\u00e1\u00f0stefnu vi\u00f0 Johns Hopkins-h\u00e1sk\u00f3lann seint \u00e1 sj\u00f6unda \u00e1ratugnum, \u00feegar Derrida kom \u00ed fyrsta skipti til \u00feessara stranda. Girard sag\u00f0i a\u00f0 \u00feetta v\u00e6ri augnabliki\u00f0 \u00feegar franskur str\u00fakt\u00faralismi og p\u00f3stm\u00f3dernismi ruddu s\u00e9r lei\u00f0 inn \u00ed bandar\u00edsku akadem\u00eduna. \u00dear \u00ferosku\u00f0ust \u00feeir \u00ed nokkra \u00e1ratugi \u00fear til ismarnir spruttu fram sem bakter\u00eda \u00ed v\u00ed\u00f0ari bl\u00f3\u00f0r\u00e1s samf\u00e9lagsins sumari\u00f0 2020.<\/p>\n\n\n\nAndlitsmynd af Ren\u00e9 Descartes (1596\u20131650) eftir Frans Hals<\/figcaption><\/figure>\n\n\n\nTil a\u00f0 skilja \u00feessa fl\u00f3knu hef\u00f0 hugsunar n\u00e6gilega vel \u00feyrftum vi\u00f0 a\u00f0 minnsta kosti tveggja e\u00f0a \u00feriggja missera n\u00e1mskei\u00f0, en \u00e9g mun reyna, \u00ed \u00feessari stuttu kynningu, a\u00f0 draga saman \u00fe\u00e1 fimm megin\u00fer\u00e6\u00f0i sem mynda hina gagnr\u00fdnu kenningu [critical therory] og me\u00f0 \u00fev\u00ed sannf\u00e6ra \u00feig um a\u00f0 h\u00fan virki sem vitsmunalegt grunnefni fyrir v\u00f6kuhyggju. S\u00ed\u00f0an vil \u00e9g benda \u00e1 hvernig ka\u00fe\u00f3lskar f\u00e9lagskenningar standa \u00e1kve\u00f0i\u00f0 gegn forsendum v\u00f6kuhyggjunnar. Von m\u00edn er s\u00fa a\u00f0 \u00feessi tilraun muni gera okkur kleift a\u00f0 takast betur \u00e1 vi\u00f0 \u00feessa h\u00e6ttulegu hreyfingu, b\u00e6\u00f0i vitsmunalega og \u00e1 hagn\u00fdtan h\u00e1tt.<\/p>\n\n\n\n<\/p>\n\n\n\nHvernig hugsunarh\u00e1ttur samt\u00edmans var\u00f0 r\u00f3tt\u00e6kur<\/strong><\/p>\n\n\n\nFyrsta einkenni hinnar gagnr\u00fdnu kenningar er s\u00fa sem \u00e9g mun kalla r\u00f3tt\u00e6kni n\u00fat\u00edma sj\u00e1lfsvitundar. Tveir mikilv\u00e6gustu \u00e1hrifavaldar me\u00f0al n\u00fat\u00edmaheimspekinga eru Ren\u00e9 Descartes og Immanuel Kant, sem b\u00e1\u00f0ir hafa haft \u00e1hrif a\u00f0 einskonar K\u00f3pernikusar-h\u00e6tti, hva\u00f0 var\u00f0ar skilning okkar \u00e1 frumlagi og andlagi [subject and object e\u00f0a hinu hugl\u00e6ga og hlutl\u00e6ga]<\/p>\n\n\n\nEf \u00fe\u00fa vilt sj\u00e1 sta\u00f0inn \u00fear sem n\u00fat\u00edminn f\u00e6ddist, skaltu fara \u00ed \u00fe\u00fdsku borgina Ulm, \u00fear sem Descartes, \u00fe\u00e1 herma\u00f0ur \u00ed landsher B\u00e6jara, h\u00f6rfa\u00f0i inn \u00ed upphita\u00f0 herbergi \u00ed leit a\u00f0 undirst\u00f6\u00f0um heimspekinnar. \u00dear kom hann me\u00f0 hi\u00f0 fr\u00e6ga Cogito ergo sum<\/em> – \u201e\u00c9g hugsa, \u00feess vegna er \u00e9g.\u201c \u00c9g get efast um hef\u00f0, tr\u00faarbr\u00f6g\u00f0 og jafnvel skynjun, en eitt sem \u00e9g get ekki efast um er a\u00f0 \u00e9g efast.<\/p>\n\n\n\nAthugi\u00f0 a\u00f0 Descartes m\u00e6lir me\u00f0 \u00fev\u00ed a\u00f0 \u00f6ll hlutl\u00e6gni ver\u00f0i borin fyrir d\u00f3mst\u00f3l hugl\u00e6gni til \u00farskur\u00f0ar, \u00fear sem eini algerlega \u00f6ruggi sannleikurinn er cogito<\/em>. \u00c1 \u00feessum grundvelli ger\u00f0i hann skarpa greinarmun \u00e1 \u00fev\u00ed sem hann kalla\u00f0i res extensae<\/em> og res cogitantes<\/em> \u2013 \u00fea\u00f0 er a\u00f0 segja \u201e\u00fatv\u00edkka\u00f0a hluti\u201c \u00fati \u00ed heiminum og \u201ehugsandi hluti\u201c hi\u00f0 innra. R\u00f3tt\u00e6ka skiptingin milli l\u00edkama og s\u00e1lar er arfleif\u00f0 n\u00fat\u00edmans sem d\u00e6miger\u00f0 mannfr\u00e6\u00f0i.<\/p>\n\n\n\nTitils\u00ed\u00f0a Gagnr\u00fdni hreinnar skynsemi eftir Immanuel Kant (1781)<\/figcaption><\/figure>\n\n\n\nHinn a\u00f0ilinn, Kant, heldur \u00fev\u00ed fram sem fr\u00e6gt er \u00ed riti s\u00ednu Gagnr\u00fdni \u00e1 hreina skynsemi<\/em> a\u00f0 hinir miklu skipuleggjandi flokkar hef\u00f0bundinnar heimspeki \u2013 t\u00edmi, r\u00fam, orsakasamhengi, sj\u00e1lfsmynd o.s.frv. \u2013 s\u00e9u ekki \u00ed raun \u00ed heiminum heldur \u00ed huganum sem fyrirfram \u00e1kve\u00f0nin byggingarform – a priori<\/em>. \u00deess vegna sn\u00fdst hugurinn ekki um veruleikann; heldur sn\u00fdst veruleikinn, ef svo m\u00e1 a\u00f0 or\u00f0i komast, um hugann.<\/p>\n\n\n\nVi\u00f0 finnum mj\u00f6g svipa\u00f0a hugsun \u00ed fr\u00e1s\u00f6gn Kants af si\u00f0fer\u00f0ilegu l\u00edfi. \u00dea\u00f0 eina sem h\u00e6gt er a\u00f0 kalla gott \u00ed \u00f3heftum skilningi, segir hann, er g\u00f3\u00f0ur vilji. Kant forgangsra\u00f0ar hinu innra fram yfir hi\u00f0 ytra: \u00c9g l\u00edt ekki \u00e1 gj\u00f6r\u00f0ir m\u00ednar \u00ed heiminum til a\u00f0 \u00e1kvar\u00f0a hva\u00f0 er r\u00e9tt e\u00f0a rangt; heldur er \u00fea\u00f0 viljinn, sem stj\u00f3rnast af \u00feeirri flokkabundnu skipun sem finnst vi\u00f0 r\u00f3t eigin tilvistar, sem \u00e1kvar\u00f0ar si\u00f0fer\u00f0ilega r\u00e9tts\u00fdni e\u00f0a si\u00f0leysi.<\/p>\n\n\n\n\u00deessar heimspekilegu hreyfingar b\u00e6\u00f0i hj\u00e1 Descartes og Kant, sem setja n\u00fa hi\u00f0 raunverulega sj\u00e1lf \u00ed dj\u00fapa, falda mi\u00f0ju sj\u00e1lfsmyndar mannsins, gegnt l\u00edkamanum, eiga r\u00e6tur s\u00ednar a\u00f0 rekja til fornrar gnost\u00edskrar stefnu, sem \u00e1 mj\u00f6g svipa\u00f0an h\u00e1tt forgangsra\u00f0a\u00f0i hinu innra umfram hi\u00f0 ytra. Lestu Cyril O’Regan um \u00feetta atri\u00f0i. En p\u00f3stm\u00f3dernistar og gagnr\u00fdnir fr\u00e6\u00f0imenn, held \u00e9g fram, r\u00f3tv\u00e6\u00f0a \u00feessa n\u00fat\u00edma sj\u00e1lfsvitund sem Descartes og Kant h\u00e9ldu \u00e1 lofti, og gefa hinu falda, innra, \u201esanna\u201c sj\u00e1lfi algj\u00f6r yfirr\u00e1\u00f0 yfir l\u00edkamanum.<\/p>\n\n\n\n\u00deetta sj\u00f3narmi\u00f0 kom kannski best fram \u00ed tilvistarstefnu Jean-Paul Sartre, sem hann skilgreindi sem forgang tilverunnar umfram kjarna [essence]. Samkv\u00e6mt or\u00f0um Sartre \u00fe\u00fd\u00f0ir \u00feetta a\u00f0 frelsi kemur \u00e1 undan og \u00e1kvar\u00f0ar merkingu og tilgang. Hver \u00e9g er, er virkni, ekki \u00e1kve\u00f0innar vissu um \u00e1kve\u00f0nar hlutl\u00e6gar forsendur, heldur frekar eigi\u00f0 valkv\u00e6tt fullveldi.<\/p>\n\n\n\nEf \u00fe\u00fa s\u00e9r\u00f0 ekki \u00e1hrif \u00feessarar byltingar \u00ed or\u00f0r\u00e6\u00f0u n\u00fat\u00edmans var\u00f0andi kynvitund, \u00fe\u00e1 fylgist \u00fe\u00fa ekki me\u00f0. Aftur og aftur er okkur sagt a\u00f0 \u201ehi\u00f0 raunverulega sj\u00e1lf\u201c geti veri\u00f0 eitthva\u00f0 anna\u00f0 en l\u00edkaminn sem \u00e9g ber, og a\u00f0 hi\u00f0 fyrrnefnda geti haft yfirr\u00e1\u00f0 yfir hinu s\u00ed\u00f0arnefnda. \u00de\u00f3tt kynjafl\u00e6\u00f0i [gender fluidity – kynjausli] v\u00e6ri ekki til sta\u00f0ar \u00e1 t\u00edmum Sartres, \u00fe\u00e1 lei\u00f0ir snyrtilega af \u00fev\u00ed heimspeki hans um r\u00f3tt\u00e6kt n\u00fat\u00edmasj\u00e1lf, forr\u00e9ttindi hins innra fram yfir hi\u00f0 ytra. Og \u00ed sta\u00f0 cogito<\/em> hugsunar Descartes e\u00f0a a priori hugmynda Kants, halda p\u00f3stm\u00f3dernistar \u00fev\u00ed fram a\u00f0 menningarlegir ford\u00f3mar, sem eru fyrir hendi \u00ed huga okkar, liti \u00f3hj\u00e1kv\u00e6milega skynjun okkar \u00e1 veruleikanum.<\/p>\n\n\n\n<\/p>\n\n\n\nMe\u00f0 or\u00f0um Sartres er skilgrieningin hver \u00e9g er <\/em><\/strong><\/p>\n\n\n\nekki fall af \u00e1kve\u00f0num hlutl\u00e6gum forsendum <\/em><\/strong><\/p>\n\n\n\nheldur frekar af fullveldi m\u00ednu.<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6tt \u00feessu er au\u00f0vita\u00f0 hin bibl\u00edulega og klass\u00edska hugmynd um a\u00f0 hi\u00f0 sanna sj\u00e1lf s\u00e9 \u00ed sameiningu l\u00edkama og s\u00e1lar. S\u00fa sta\u00f0fasta \u00e1hersla sem hin hugr\u00e6na hetja m\u00edn, T\u00f3mas fr\u00e1 Aquino, hefur \u00e1 s\u00e1lina, a\u00f0 h\u00fan s\u00e9 \u201eform\u201c l\u00edkamans, er afar mikilv\u00e6g \u00ed \u00feessu samhengi, \u00fev\u00ed h\u00fan gerir r\u00e1\u00f0 fyrir a\u00f0 s\u00e1lin hafi ekki aljg\u00f6rt misnotkunarvald yfir l\u00edkamanum. \u00deessi afsta\u00f0a hefur l\u00edkaminn \u00ed s\u00e9r, l\u00edfgar hann, gerir hann a\u00f0 \u00fev\u00ed sem hann er. T\u00f3mas tilgreinir a\u00f0 \u201es\u00e1lin s\u00e9 \u00ed l\u00edkamanum, ekki eins og h\u00fan s\u00e9 innifalin \u00ed honum, heldur eins og h\u00fan innihaldi hann.\u201c \u00deess vegna virkar \u00feessi tv\u00edskipting milli \u201ehins raunverulega sj\u00e1lfs\u201c h\u00e9r inni og l\u00edkamans \u00fearna \u00fati einfaldlega ekki. \u00deessari hr\u00e6\u00f0ilegu og kolr\u00f6ngu mannfr\u00e6\u00f0i er n\u00fa teki\u00f0 sem sj\u00e1lfs\u00f6g\u00f0um hlut og gegn henni ve\u00f0um vi\u00f0 a\u00f0 berjast.<\/p>\n\n\n\n<\/p>\n\n\n\nSannleikurinn ger\u00f0ur afst\u00e6\u00f0ur<\/strong><\/p>\n\n\n\nAnna\u00f0 helsta einkenni p\u00f3stm\u00f3dernismans og hinnar kr\u00edtisku kenningar er dj\u00fapst\u00e6\u00f0 efasemd gagnvart sannleikskr\u00f6fum. R\u00f6k gegn \u00feessari afst\u00f6\u00f0u m\u00e1 rekja til Platons og \u00c1g\u00fast\u00ednusar: Ef \u00fe\u00fa tekur \u00fe\u00e9r st\u00f6\u00f0u innan r\u00f3tt\u00e6kra efasemda, ert \u00fe\u00fa \u00fe\u00e1 jafnframt efins um \u00fe\u00edna eigin kenningu? Hi\u00f0 kaldh\u00e6\u00f0nislega er a\u00f0 \u00feeir sem berjast fyrir afst\u00e6\u00f0ishyggju sannleikans halda \u00ed raun a\u00f0 \u00feeirra eigin kenning s\u00e9 s\u00f6nn!<\/p>\n\n\n\n\u00cd \u00feessari efasemd stendur hin kr\u00edt\u00edska kenning jafn miki\u00f0 gegn uppl\u00fdsingunni og gegn klass\u00edskri kenningu. Me\u00f0 hli\u00f0sj\u00f3n af sj\u00f3narhorni Nietzsches halda gagnr\u00fdnir fr\u00e6\u00f0imenn \u00fev\u00ed fram, a\u00f0 vi\u00f0 f\u00e1um aldrei skilning \u00e1 \u00fev\u00ed hvernig hlutirnir s\u00e9u \u00ed raun, heldur a\u00f0eins fr\u00e1 takm\u00f6rku\u00f0u sj\u00f3narhorni. \u00deeir draga fortjaldi\u00f0 s\u00edfellt til baka fr\u00e1 fullyr\u00f0ingum um hlutl\u00e6gan sannleika og sj\u00e1 \u00e6t\u00ed\u00f0 valdabar\u00e1ttu a\u00f0 baki \u00feeim. Ef \u00fea\u00f0 er a\u00f0eins \u00feinn sannleikur og minn sannleikur, \u00fe\u00e1 er \u201esannleikurinn\u201c \u00ed raun vopn sem valdamiki\u00f0 f\u00f3lk notar til a\u00f0 vi\u00f0halda forr\u00e9ttindum s\u00ednum.<\/p>\n\n\n\nMynd sem fylgir greininni<\/figcaption><\/figure>\n\n\n\nMegin innbl\u00e1stur \u00feessa er a\u00f0 finna \u00ed kenningum h\u00f6fu\u00f0d\u00fdrlings hinnar gagnr\u00fdnu kenningar -critical theory – Jacques Derrida. \u00de\u00e9ttofnir textar hans eru fr\u00e6gir fyrir a\u00f0 vera \u00f3lesanlegir, en \u00feeir virka sem eins konar helgir textar fyrir p\u00f3stm\u00f3dernismann. Derrida er fr\u00e6gastur fyrir \u00fea\u00f0 sem hann kalla\u00f0i \u201eafbyggingu”, n\u00e1lgun \u00e1 merkingarmi\u00f0l\u00e6ga hef\u00f0 klass\u00edskrar heimspeki \u00e1 Vesturl\u00f6ndum. Fr\u00e1 forn\u00f6ld h\u00f6f\u00f0um vi\u00f0 \u00fe\u00e1 sannf\u00e6ringu a\u00f0 logos – <\/em>tungum\u00e1li\u00f0, or\u00f0i\u00f0 – g\u00e6ti komi\u00f0 okkur \u00ed snertingu vi\u00f0 sannleikann, vi\u00f0 sj\u00e1lfan veruleikann. Leiddu hugann h\u00e9r a\u00f0 T\u00f3masi af Akv\u00edn\u00f3, sem tala\u00f0i fyrir samskiptum hugans vi\u00f0 veruleikannn \u00ed gegnum tungum\u00e1li\u00f0. Or\u00f0in veita okkur a\u00f0gang a\u00f0 \u00fev\u00ed hvernig hlutirnir eru.<\/p>\n\n\n\nDerrida afbyggir \u00fe\u00e1 n\u00e1lgun og veltir fyrir s\u00e9r a\u00f0 \u201eIl n\u2019y a pas de hors-texte\u201c: \u201e\u00dea\u00f0 er ekkert utan textans.\u201c \u00deess \u00ed sta\u00f0 er \u00fea\u00f0 sem \u00fe\u00fa hefur, endalaus leikur a\u00f0 \u00fev\u00ed sem hann kallar diff\u00e9rence e\u00f0a mun. Or\u00f0 v\u00edsa a\u00f0eins til annarra or\u00f0a, og \u00e9g held mig varanlega innan samhengis textans, \u00fear sem merkingunni er alltaf fresta\u00f0. \u00deess vegna lei\u00f0ir hinn fr\u00e6gi or\u00f0aleikur hans: diff\u00e9rence, munurinn \u00e1 or\u00f0um, til diff\u00e9rance, frestun merkingar. \u00c9g veit aldrei hva\u00f0 hlutirnir eru \u00ed raun og veru, og sannleikurinn er alltaf opinn. Hlj\u00f3mar \u00feetta kunnuglega? \u00dea\u00f0 sem eitt sinn var hv\u00edsla\u00f0 \u00ed ranns\u00f3knarh\u00e1ttum fr\u00f6nsku akadem\u00edunnar er n\u00fa or\u00f0i\u00f0 sj\u00e1lfgefin afsta\u00f0a megin\u00feorra ungs f\u00f3lks \u00ed dag.<\/p>\n\n\n\n\u00c9g heyr\u00f0i Derrida einu sinni \u00e1 r\u00e1\u00f0stefnu \u00fear sem einhver spur\u00f0i hann: \u201eHvernig myndir \u00fe\u00fa skilgreina afbyggingu?\u201c Hann svara\u00f0i \u00e1 fr\u00f6nsku sinni a\u00f0 afbygging \u00fe\u00fd\u00f0i \u201eViens, oui, oui\u201c: \u201eKomdu, j\u00e1, j\u00e1.\u201c \u00dea\u00f0 sem hann \u00e1 vi\u00f0 er varanleg opnun fyrir einhverju n\u00fdju, einhverri ferskri skilgreiningu \u00e1 merkingu. \u00deetta hlj\u00f3mar j\u00e1kv\u00e6tt, en skuggahli\u00f0in er au\u00f0vita\u00f0 s\u00fa a\u00f0 \u00fea\u00f0 er enginn endanlegur sannleikur, engin endanleg lausn \u00e1 spurningunni. \u00dea\u00f0 er alltaf eitthva\u00f0 n\u00fdtt sem getur komi\u00f0, einhver n\u00fd lei\u00f0 til a\u00f0 skilgreina texta. Hver er \u00e9g? Hver er tilgangur l\u00edfs m\u00edns? Hvers kyns er \u00e9g? \u201eViens, oui, oui. Hugsa\u00f0u um \u00fea\u00f0 \u00e1 n\u00fdjan h\u00e1tt. Vertu ekki bundinn vi\u00f0 g\u00f6mul sj\u00f3narmi\u00f0. Vertu opinn.\u201c<\/p>\n\n\n\n\u00cd sinni fyndnu og f\u00e1r\u00e1nlegu mynd ver\u00f0ur \u00feetta a\u00f0 \u00feeirri einkennandi hugmynd a\u00f0 jafnvel st\u00e6r\u00f0fr\u00e6\u00f0i og v\u00edsindi s\u00e9u birtingarmynd hv\u00edtra yfirr\u00e1\u00f0a e\u00f0a \u00fatilokunar hinna valdalausu. Jafnvel einfaldar st\u00e6r\u00f0fr\u00e6\u00f0ilegar fullyr\u00f0ingar eins og tveir pl\u00fas tveir eru fj\u00f3rir eru \u00feekkingarfr\u00e6\u00f0ileg k\u00fagun. A\u00f0 krefjast \u00feess a\u00f0 ma\u00f0ur fylgi hinni v\u00edsindalegu a\u00f0fer\u00f0 er bara valdaleikur og \u00fevingun einnar lei\u00f0ar til a\u00f0 vita. \u00dea\u00f0 er aldrei h\u00e6gt a\u00f0 segja a\u00f0 eitthva\u00f0 s\u00e9 satt.<\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6\u00f0 f\u00e9lagskenning<\/strong><\/p>\n\n\n\n\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\u00dea\u00f0 er mikill hiti og orka \u00ed kringum umr\u00e6\u00f0una, en mj\u00f6g oft hef \u00e9g komist a\u00f0 \u00fev\u00ed a\u00f0 f\u00f3lk veit ekki n\u00e1kv\u00e6mlega hva\u00f0 \u00fea\u00f0 er a\u00f0 tala um \u00feegar \u00fea\u00f0 m\u00e6lir me\u00f0 e\u00f0a r\u00e6\u00f0st gegn v\u00f6kuhyggju. Meginr\u00f6k m\u00edn eru \u00feau a\u00f0 v\u00f6kuhyggja s\u00e9 varla skammvinn hugmyndafr\u00e6\u00f0i sem spratt upp af sj\u00e1lfu s\u00e9r sumari\u00f0 2020; heldur eigi h\u00fan s\u00e9r langa og greinilega vitsmunalega s\u00f6gu. Ef vi\u00f0 \u00e6tlum a\u00f0 standa gegn henni \u2013 eins og \u00e9g geri \u2013 ver\u00f0um vi\u00f0 a\u00f0 gera \u00fea\u00f0 \u00e1 f\u00e1ga\u00f0an h\u00e1tt og skilja hva\u00f0an h\u00fan kemur.<\/p>\n\n\n\n
Ef \u00e9g m\u00e6tti byrja \u00e1 l\u00fdsingu frekar en skilgreiningu, myndi \u00e9g segja a\u00f0 v\u00f6kuhyggja s\u00e9 vins\u00e6ldav\u00e6\u00f0ing gagnr\u00fdninnar kenningar. Gagnr\u00fdnin kenning, sem \u00e9g mun leitast vi\u00f0 a\u00f0 l\u00fdsa \u00ed \u00feessum fyrirlestri, er hugr\u00e6n hreyfing sem bl\u00f3mstra\u00f0i um mi\u00f0ja 20. \u00f6ld, a\u00f0allega \u00ed fr\u00f6nskum og \u00fe\u00fdskum akadem\u00edum. Me\u00f0al nafnanna sem tengjast henni eru Max Horkheimer, Theodor Adorno, Herbert Marcuse, Jacques Derrida og Michel Foucault. H\u00fan ruddi s\u00e9r lei\u00f0 inn \u00ed bandar\u00edsku akadem\u00eduna \u00e1 sj\u00f6unda og \u00e1ttunda \u00e1ratugnum. Ren\u00e9 Girard, \u00fe\u00f3tt hann hef\u00f0i veri\u00f0 andst\u00e6\u00f0ingur v\u00f6kuhyggjunnar, t\u00f3k \u00fe\u00e1tt \u00ed a\u00f0 skipuleggja r\u00e1\u00f0stefnu vi\u00f0 Johns Hopkins-h\u00e1sk\u00f3lann seint \u00e1 sj\u00f6unda \u00e1ratugnum, \u00feegar Derrida kom \u00ed fyrsta skipti til \u00feessara stranda. Girard sag\u00f0i a\u00f0 \u00feetta v\u00e6ri augnabliki\u00f0 \u00feegar franskur str\u00fakt\u00faralismi og p\u00f3stm\u00f3dernismi ruddu s\u00e9r lei\u00f0 inn \u00ed bandar\u00edsku akadem\u00eduna. \u00dear \u00ferosku\u00f0ust \u00feeir \u00ed nokkra \u00e1ratugi \u00fear til ismarnir spruttu fram sem bakter\u00eda \u00ed v\u00ed\u00f0ari bl\u00f3\u00f0r\u00e1s samf\u00e9lagsins sumari\u00f0 2020.<\/p>\n\n\n\nAndlitsmynd af Ren\u00e9 Descartes (1596\u20131650) eftir Frans Hals<\/figcaption><\/figure>\n\n\n\nTil a\u00f0 skilja \u00feessa fl\u00f3knu hef\u00f0 hugsunar n\u00e6gilega vel \u00feyrftum vi\u00f0 a\u00f0 minnsta kosti tveggja e\u00f0a \u00feriggja missera n\u00e1mskei\u00f0, en \u00e9g mun reyna, \u00ed \u00feessari stuttu kynningu, a\u00f0 draga saman \u00fe\u00e1 fimm megin\u00fer\u00e6\u00f0i sem mynda hina gagnr\u00fdnu kenningu [critical therory] og me\u00f0 \u00fev\u00ed sannf\u00e6ra \u00feig um a\u00f0 h\u00fan virki sem vitsmunalegt grunnefni fyrir v\u00f6kuhyggju. S\u00ed\u00f0an vil \u00e9g benda \u00e1 hvernig ka\u00fe\u00f3lskar f\u00e9lagskenningar standa \u00e1kve\u00f0i\u00f0 gegn forsendum v\u00f6kuhyggjunnar. Von m\u00edn er s\u00fa a\u00f0 \u00feessi tilraun muni gera okkur kleift a\u00f0 takast betur \u00e1 vi\u00f0 \u00feessa h\u00e6ttulegu hreyfingu, b\u00e6\u00f0i vitsmunalega og \u00e1 hagn\u00fdtan h\u00e1tt.<\/p>\n\n\n\n<\/p>\n\n\n\nHvernig hugsunarh\u00e1ttur samt\u00edmans var\u00f0 r\u00f3tt\u00e6kur<\/strong><\/p>\n\n\n\nFyrsta einkenni hinnar gagnr\u00fdnu kenningar er s\u00fa sem \u00e9g mun kalla r\u00f3tt\u00e6kni n\u00fat\u00edma sj\u00e1lfsvitundar. Tveir mikilv\u00e6gustu \u00e1hrifavaldar me\u00f0al n\u00fat\u00edmaheimspekinga eru Ren\u00e9 Descartes og Immanuel Kant, sem b\u00e1\u00f0ir hafa haft \u00e1hrif a\u00f0 einskonar K\u00f3pernikusar-h\u00e6tti, hva\u00f0 var\u00f0ar skilning okkar \u00e1 frumlagi og andlagi [subject and object e\u00f0a hinu hugl\u00e6ga og hlutl\u00e6ga]<\/p>\n\n\n\nEf \u00fe\u00fa vilt sj\u00e1 sta\u00f0inn \u00fear sem n\u00fat\u00edminn f\u00e6ddist, skaltu fara \u00ed \u00fe\u00fdsku borgina Ulm, \u00fear sem Descartes, \u00fe\u00e1 herma\u00f0ur \u00ed landsher B\u00e6jara, h\u00f6rfa\u00f0i inn \u00ed upphita\u00f0 herbergi \u00ed leit a\u00f0 undirst\u00f6\u00f0um heimspekinnar. \u00dear kom hann me\u00f0 hi\u00f0 fr\u00e6ga Cogito ergo sum<\/em> – \u201e\u00c9g hugsa, \u00feess vegna er \u00e9g.\u201c \u00c9g get efast um hef\u00f0, tr\u00faarbr\u00f6g\u00f0 og jafnvel skynjun, en eitt sem \u00e9g get ekki efast um er a\u00f0 \u00e9g efast.<\/p>\n\n\n\nAthugi\u00f0 a\u00f0 Descartes m\u00e6lir me\u00f0 \u00fev\u00ed a\u00f0 \u00f6ll hlutl\u00e6gni ver\u00f0i borin fyrir d\u00f3mst\u00f3l hugl\u00e6gni til \u00farskur\u00f0ar, \u00fear sem eini algerlega \u00f6ruggi sannleikurinn er cogito<\/em>. \u00c1 \u00feessum grundvelli ger\u00f0i hann skarpa greinarmun \u00e1 \u00fev\u00ed sem hann kalla\u00f0i res extensae<\/em> og res cogitantes<\/em> \u2013 \u00fea\u00f0 er a\u00f0 segja \u201e\u00fatv\u00edkka\u00f0a hluti\u201c \u00fati \u00ed heiminum og \u201ehugsandi hluti\u201c hi\u00f0 innra. R\u00f3tt\u00e6ka skiptingin milli l\u00edkama og s\u00e1lar er arfleif\u00f0 n\u00fat\u00edmans sem d\u00e6miger\u00f0 mannfr\u00e6\u00f0i.<\/p>\n\n\n\nTitils\u00ed\u00f0a Gagnr\u00fdni hreinnar skynsemi eftir Immanuel Kant (1781)<\/figcaption><\/figure>\n\n\n\nHinn a\u00f0ilinn, Kant, heldur \u00fev\u00ed fram sem fr\u00e6gt er \u00ed riti s\u00ednu Gagnr\u00fdni \u00e1 hreina skynsemi<\/em> a\u00f0 hinir miklu skipuleggjandi flokkar hef\u00f0bundinnar heimspeki \u2013 t\u00edmi, r\u00fam, orsakasamhengi, sj\u00e1lfsmynd o.s.frv. \u2013 s\u00e9u ekki \u00ed raun \u00ed heiminum heldur \u00ed huganum sem fyrirfram \u00e1kve\u00f0nin byggingarform – a priori<\/em>. \u00deess vegna sn\u00fdst hugurinn ekki um veruleikann; heldur sn\u00fdst veruleikinn, ef svo m\u00e1 a\u00f0 or\u00f0i komast, um hugann.<\/p>\n\n\n\nVi\u00f0 finnum mj\u00f6g svipa\u00f0a hugsun \u00ed fr\u00e1s\u00f6gn Kants af si\u00f0fer\u00f0ilegu l\u00edfi. \u00dea\u00f0 eina sem h\u00e6gt er a\u00f0 kalla gott \u00ed \u00f3heftum skilningi, segir hann, er g\u00f3\u00f0ur vilji. Kant forgangsra\u00f0ar hinu innra fram yfir hi\u00f0 ytra: \u00c9g l\u00edt ekki \u00e1 gj\u00f6r\u00f0ir m\u00ednar \u00ed heiminum til a\u00f0 \u00e1kvar\u00f0a hva\u00f0 er r\u00e9tt e\u00f0a rangt; heldur er \u00fea\u00f0 viljinn, sem stj\u00f3rnast af \u00feeirri flokkabundnu skipun sem finnst vi\u00f0 r\u00f3t eigin tilvistar, sem \u00e1kvar\u00f0ar si\u00f0fer\u00f0ilega r\u00e9tts\u00fdni e\u00f0a si\u00f0leysi.<\/p>\n\n\n\n\u00deessar heimspekilegu hreyfingar b\u00e6\u00f0i hj\u00e1 Descartes og Kant, sem setja n\u00fa hi\u00f0 raunverulega sj\u00e1lf \u00ed dj\u00fapa, falda mi\u00f0ju sj\u00e1lfsmyndar mannsins, gegnt l\u00edkamanum, eiga r\u00e6tur s\u00ednar a\u00f0 rekja til fornrar gnost\u00edskrar stefnu, sem \u00e1 mj\u00f6g svipa\u00f0an h\u00e1tt forgangsra\u00f0a\u00f0i hinu innra umfram hi\u00f0 ytra. Lestu Cyril O’Regan um \u00feetta atri\u00f0i. En p\u00f3stm\u00f3dernistar og gagnr\u00fdnir fr\u00e6\u00f0imenn, held \u00e9g fram, r\u00f3tv\u00e6\u00f0a \u00feessa n\u00fat\u00edma sj\u00e1lfsvitund sem Descartes og Kant h\u00e9ldu \u00e1 lofti, og gefa hinu falda, innra, \u201esanna\u201c sj\u00e1lfi algj\u00f6r yfirr\u00e1\u00f0 yfir l\u00edkamanum.<\/p>\n\n\n\n\u00deetta sj\u00f3narmi\u00f0 kom kannski best fram \u00ed tilvistarstefnu Jean-Paul Sartre, sem hann skilgreindi sem forgang tilverunnar umfram kjarna [essence]. Samkv\u00e6mt or\u00f0um Sartre \u00fe\u00fd\u00f0ir \u00feetta a\u00f0 frelsi kemur \u00e1 undan og \u00e1kvar\u00f0ar merkingu og tilgang. Hver \u00e9g er, er virkni, ekki \u00e1kve\u00f0innar vissu um \u00e1kve\u00f0nar hlutl\u00e6gar forsendur, heldur frekar eigi\u00f0 valkv\u00e6tt fullveldi.<\/p>\n\n\n\nEf \u00fe\u00fa s\u00e9r\u00f0 ekki \u00e1hrif \u00feessarar byltingar \u00ed or\u00f0r\u00e6\u00f0u n\u00fat\u00edmans var\u00f0andi kynvitund, \u00fe\u00e1 fylgist \u00fe\u00fa ekki me\u00f0. Aftur og aftur er okkur sagt a\u00f0 \u201ehi\u00f0 raunverulega sj\u00e1lf\u201c geti veri\u00f0 eitthva\u00f0 anna\u00f0 en l\u00edkaminn sem \u00e9g ber, og a\u00f0 hi\u00f0 fyrrnefnda geti haft yfirr\u00e1\u00f0 yfir hinu s\u00ed\u00f0arnefnda. \u00de\u00f3tt kynjafl\u00e6\u00f0i [gender fluidity – kynjausli] v\u00e6ri ekki til sta\u00f0ar \u00e1 t\u00edmum Sartres, \u00fe\u00e1 lei\u00f0ir snyrtilega af \u00fev\u00ed heimspeki hans um r\u00f3tt\u00e6kt n\u00fat\u00edmasj\u00e1lf, forr\u00e9ttindi hins innra fram yfir hi\u00f0 ytra. Og \u00ed sta\u00f0 cogito<\/em> hugsunar Descartes e\u00f0a a priori hugmynda Kants, halda p\u00f3stm\u00f3dernistar \u00fev\u00ed fram a\u00f0 menningarlegir ford\u00f3mar, sem eru fyrir hendi \u00ed huga okkar, liti \u00f3hj\u00e1kv\u00e6milega skynjun okkar \u00e1 veruleikanum.<\/p>\n\n\n\n<\/p>\n\n\n\nMe\u00f0 or\u00f0um Sartres er skilgrieningin hver \u00e9g er <\/em><\/strong><\/p>\n\n\n\nekki fall af \u00e1kve\u00f0num hlutl\u00e6gum forsendum <\/em><\/strong><\/p>\n\n\n\nheldur frekar af fullveldi m\u00ednu.<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6tt \u00feessu er au\u00f0vita\u00f0 hin bibl\u00edulega og klass\u00edska hugmynd um a\u00f0 hi\u00f0 sanna sj\u00e1lf s\u00e9 \u00ed sameiningu l\u00edkama og s\u00e1lar. S\u00fa sta\u00f0fasta \u00e1hersla sem hin hugr\u00e6na hetja m\u00edn, T\u00f3mas fr\u00e1 Aquino, hefur \u00e1 s\u00e1lina, a\u00f0 h\u00fan s\u00e9 \u201eform\u201c l\u00edkamans, er afar mikilv\u00e6g \u00ed \u00feessu samhengi, \u00fev\u00ed h\u00fan gerir r\u00e1\u00f0 fyrir a\u00f0 s\u00e1lin hafi ekki aljg\u00f6rt misnotkunarvald yfir l\u00edkamanum. \u00deessi afsta\u00f0a hefur l\u00edkaminn \u00ed s\u00e9r, l\u00edfgar hann, gerir hann a\u00f0 \u00fev\u00ed sem hann er. T\u00f3mas tilgreinir a\u00f0 \u201es\u00e1lin s\u00e9 \u00ed l\u00edkamanum, ekki eins og h\u00fan s\u00e9 innifalin \u00ed honum, heldur eins og h\u00fan innihaldi hann.\u201c \u00deess vegna virkar \u00feessi tv\u00edskipting milli \u201ehins raunverulega sj\u00e1lfs\u201c h\u00e9r inni og l\u00edkamans \u00fearna \u00fati einfaldlega ekki. \u00deessari hr\u00e6\u00f0ilegu og kolr\u00f6ngu mannfr\u00e6\u00f0i er n\u00fa teki\u00f0 sem sj\u00e1lfs\u00f6g\u00f0um hlut og gegn henni ve\u00f0um vi\u00f0 a\u00f0 berjast.<\/p>\n\n\n\n<\/p>\n\n\n\nSannleikurinn ger\u00f0ur afst\u00e6\u00f0ur<\/strong><\/p>\n\n\n\nAnna\u00f0 helsta einkenni p\u00f3stm\u00f3dernismans og hinnar kr\u00edtisku kenningar er dj\u00fapst\u00e6\u00f0 efasemd gagnvart sannleikskr\u00f6fum. R\u00f6k gegn \u00feessari afst\u00f6\u00f0u m\u00e1 rekja til Platons og \u00c1g\u00fast\u00ednusar: Ef \u00fe\u00fa tekur \u00fe\u00e9r st\u00f6\u00f0u innan r\u00f3tt\u00e6kra efasemda, ert \u00fe\u00fa \u00fe\u00e1 jafnframt efins um \u00fe\u00edna eigin kenningu? Hi\u00f0 kaldh\u00e6\u00f0nislega er a\u00f0 \u00feeir sem berjast fyrir afst\u00e6\u00f0ishyggju sannleikans halda \u00ed raun a\u00f0 \u00feeirra eigin kenning s\u00e9 s\u00f6nn!<\/p>\n\n\n\n\u00cd \u00feessari efasemd stendur hin kr\u00edt\u00edska kenning jafn miki\u00f0 gegn uppl\u00fdsingunni og gegn klass\u00edskri kenningu. Me\u00f0 hli\u00f0sj\u00f3n af sj\u00f3narhorni Nietzsches halda gagnr\u00fdnir fr\u00e6\u00f0imenn \u00fev\u00ed fram, a\u00f0 vi\u00f0 f\u00e1um aldrei skilning \u00e1 \u00fev\u00ed hvernig hlutirnir s\u00e9u \u00ed raun, heldur a\u00f0eins fr\u00e1 takm\u00f6rku\u00f0u sj\u00f3narhorni. \u00deeir draga fortjaldi\u00f0 s\u00edfellt til baka fr\u00e1 fullyr\u00f0ingum um hlutl\u00e6gan sannleika og sj\u00e1 \u00e6t\u00ed\u00f0 valdabar\u00e1ttu a\u00f0 baki \u00feeim. Ef \u00fea\u00f0 er a\u00f0eins \u00feinn sannleikur og minn sannleikur, \u00fe\u00e1 er \u201esannleikurinn\u201c \u00ed raun vopn sem valdamiki\u00f0 f\u00f3lk notar til a\u00f0 vi\u00f0halda forr\u00e9ttindum s\u00ednum.<\/p>\n\n\n\nMynd sem fylgir greininni<\/figcaption><\/figure>\n\n\n\nMegin innbl\u00e1stur \u00feessa er a\u00f0 finna \u00ed kenningum h\u00f6fu\u00f0d\u00fdrlings hinnar gagnr\u00fdnu kenningar -critical theory – Jacques Derrida. \u00de\u00e9ttofnir textar hans eru fr\u00e6gir fyrir a\u00f0 vera \u00f3lesanlegir, en \u00feeir virka sem eins konar helgir textar fyrir p\u00f3stm\u00f3dernismann. Derrida er fr\u00e6gastur fyrir \u00fea\u00f0 sem hann kalla\u00f0i \u201eafbyggingu”, n\u00e1lgun \u00e1 merkingarmi\u00f0l\u00e6ga hef\u00f0 klass\u00edskrar heimspeki \u00e1 Vesturl\u00f6ndum. Fr\u00e1 forn\u00f6ld h\u00f6f\u00f0um vi\u00f0 \u00fe\u00e1 sannf\u00e6ringu a\u00f0 logos – <\/em>tungum\u00e1li\u00f0, or\u00f0i\u00f0 – g\u00e6ti komi\u00f0 okkur \u00ed snertingu vi\u00f0 sannleikann, vi\u00f0 sj\u00e1lfan veruleikann. Leiddu hugann h\u00e9r a\u00f0 T\u00f3masi af Akv\u00edn\u00f3, sem tala\u00f0i fyrir samskiptum hugans vi\u00f0 veruleikannn \u00ed gegnum tungum\u00e1li\u00f0. Or\u00f0in veita okkur a\u00f0gang a\u00f0 \u00fev\u00ed hvernig hlutirnir eru.<\/p>\n\n\n\nDerrida afbyggir \u00fe\u00e1 n\u00e1lgun og veltir fyrir s\u00e9r a\u00f0 \u201eIl n\u2019y a pas de hors-texte\u201c: \u201e\u00dea\u00f0 er ekkert utan textans.\u201c \u00deess \u00ed sta\u00f0 er \u00fea\u00f0 sem \u00fe\u00fa hefur, endalaus leikur a\u00f0 \u00fev\u00ed sem hann kallar diff\u00e9rence e\u00f0a mun. Or\u00f0 v\u00edsa a\u00f0eins til annarra or\u00f0a, og \u00e9g held mig varanlega innan samhengis textans, \u00fear sem merkingunni er alltaf fresta\u00f0. \u00deess vegna lei\u00f0ir hinn fr\u00e6gi or\u00f0aleikur hans: diff\u00e9rence, munurinn \u00e1 or\u00f0um, til diff\u00e9rance, frestun merkingar. \u00c9g veit aldrei hva\u00f0 hlutirnir eru \u00ed raun og veru, og sannleikurinn er alltaf opinn. Hlj\u00f3mar \u00feetta kunnuglega? \u00dea\u00f0 sem eitt sinn var hv\u00edsla\u00f0 \u00ed ranns\u00f3knarh\u00e1ttum fr\u00f6nsku akadem\u00edunnar er n\u00fa or\u00f0i\u00f0 sj\u00e1lfgefin afsta\u00f0a megin\u00feorra ungs f\u00f3lks \u00ed dag.<\/p>\n\n\n\n\u00c9g heyr\u00f0i Derrida einu sinni \u00e1 r\u00e1\u00f0stefnu \u00fear sem einhver spur\u00f0i hann: \u201eHvernig myndir \u00fe\u00fa skilgreina afbyggingu?\u201c Hann svara\u00f0i \u00e1 fr\u00f6nsku sinni a\u00f0 afbygging \u00fe\u00fd\u00f0i \u201eViens, oui, oui\u201c: \u201eKomdu, j\u00e1, j\u00e1.\u201c \u00dea\u00f0 sem hann \u00e1 vi\u00f0 er varanleg opnun fyrir einhverju n\u00fdju, einhverri ferskri skilgreiningu \u00e1 merkingu. \u00deetta hlj\u00f3mar j\u00e1kv\u00e6tt, en skuggahli\u00f0in er au\u00f0vita\u00f0 s\u00fa a\u00f0 \u00fea\u00f0 er enginn endanlegur sannleikur, engin endanleg lausn \u00e1 spurningunni. \u00dea\u00f0 er alltaf eitthva\u00f0 n\u00fdtt sem getur komi\u00f0, einhver n\u00fd lei\u00f0 til a\u00f0 skilgreina texta. Hver er \u00e9g? Hver er tilgangur l\u00edfs m\u00edns? Hvers kyns er \u00e9g? \u201eViens, oui, oui. Hugsa\u00f0u um \u00fea\u00f0 \u00e1 n\u00fdjan h\u00e1tt. Vertu ekki bundinn vi\u00f0 g\u00f6mul sj\u00f3narmi\u00f0. Vertu opinn.\u201c<\/p>\n\n\n\n\u00cd sinni fyndnu og f\u00e1r\u00e1nlegu mynd ver\u00f0ur \u00feetta a\u00f0 \u00feeirri einkennandi hugmynd a\u00f0 jafnvel st\u00e6r\u00f0fr\u00e6\u00f0i og v\u00edsindi s\u00e9u birtingarmynd hv\u00edtra yfirr\u00e1\u00f0a e\u00f0a \u00fatilokunar hinna valdalausu. Jafnvel einfaldar st\u00e6r\u00f0fr\u00e6\u00f0ilegar fullyr\u00f0ingar eins og tveir pl\u00fas tveir eru fj\u00f3rir eru \u00feekkingarfr\u00e6\u00f0ileg k\u00fagun. A\u00f0 krefjast \u00feess a\u00f0 ma\u00f0ur fylgi hinni v\u00edsindalegu a\u00f0fer\u00f0 er bara valdaleikur og \u00fevingun einnar lei\u00f0ar til a\u00f0 vita. \u00dea\u00f0 er aldrei h\u00e6gt a\u00f0 segja a\u00f0 eitthva\u00f0 s\u00e9 satt.<\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6\u00f0 f\u00e9lagskenning<\/strong><\/p>\n\n\n\n\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Til a\u00f0 skilja \u00feessa fl\u00f3knu hef\u00f0 hugsunar n\u00e6gilega vel \u00feyrftum vi\u00f0 a\u00f0 minnsta kosti tveggja e\u00f0a \u00feriggja missera n\u00e1mskei\u00f0, en \u00e9g mun reyna, \u00ed \u00feessari stuttu kynningu, a\u00f0 draga saman \u00fe\u00e1 fimm megin\u00fer\u00e6\u00f0i sem mynda hina gagnr\u00fdnu kenningu [critical therory] og me\u00f0 \u00fev\u00ed sannf\u00e6ra \u00feig um a\u00f0 h\u00fan virki sem vitsmunalegt grunnefni fyrir v\u00f6kuhyggju. S\u00ed\u00f0an vil \u00e9g benda \u00e1 hvernig ka\u00fe\u00f3lskar f\u00e9lagskenningar standa \u00e1kve\u00f0i\u00f0 gegn forsendum v\u00f6kuhyggjunnar. Von m\u00edn er s\u00fa a\u00f0 \u00feessi tilraun muni gera okkur kleift a\u00f0 takast betur \u00e1 vi\u00f0 \u00feessa h\u00e6ttulegu hreyfingu, b\u00e6\u00f0i vitsmunalega og \u00e1 hagn\u00fdtan h\u00e1tt.<\/p>\n\n\n\n
Hvernig hugsunarh\u00e1ttur samt\u00edmans var\u00f0 r\u00f3tt\u00e6kur<\/strong><\/p>\n\n\n\nFyrsta einkenni hinnar gagnr\u00fdnu kenningar er s\u00fa sem \u00e9g mun kalla r\u00f3tt\u00e6kni n\u00fat\u00edma sj\u00e1lfsvitundar. Tveir mikilv\u00e6gustu \u00e1hrifavaldar me\u00f0al n\u00fat\u00edmaheimspekinga eru Ren\u00e9 Descartes og Immanuel Kant, sem b\u00e1\u00f0ir hafa haft \u00e1hrif a\u00f0 einskonar K\u00f3pernikusar-h\u00e6tti, hva\u00f0 var\u00f0ar skilning okkar \u00e1 frumlagi og andlagi [subject and object e\u00f0a hinu hugl\u00e6ga og hlutl\u00e6ga]<\/p>\n\n\n\nEf \u00fe\u00fa vilt sj\u00e1 sta\u00f0inn \u00fear sem n\u00fat\u00edminn f\u00e6ddist, skaltu fara \u00ed \u00fe\u00fdsku borgina Ulm, \u00fear sem Descartes, \u00fe\u00e1 herma\u00f0ur \u00ed landsher B\u00e6jara, h\u00f6rfa\u00f0i inn \u00ed upphita\u00f0 herbergi \u00ed leit a\u00f0 undirst\u00f6\u00f0um heimspekinnar. \u00dear kom hann me\u00f0 hi\u00f0 fr\u00e6ga Cogito ergo sum<\/em> – \u201e\u00c9g hugsa, \u00feess vegna er \u00e9g.\u201c \u00c9g get efast um hef\u00f0, tr\u00faarbr\u00f6g\u00f0 og jafnvel skynjun, en eitt sem \u00e9g get ekki efast um er a\u00f0 \u00e9g efast.<\/p>\n\n\n\nAthugi\u00f0 a\u00f0 Descartes m\u00e6lir me\u00f0 \u00fev\u00ed a\u00f0 \u00f6ll hlutl\u00e6gni ver\u00f0i borin fyrir d\u00f3mst\u00f3l hugl\u00e6gni til \u00farskur\u00f0ar, \u00fear sem eini algerlega \u00f6ruggi sannleikurinn er cogito<\/em>. \u00c1 \u00feessum grundvelli ger\u00f0i hann skarpa greinarmun \u00e1 \u00fev\u00ed sem hann kalla\u00f0i res extensae<\/em> og res cogitantes<\/em> \u2013 \u00fea\u00f0 er a\u00f0 segja \u201e\u00fatv\u00edkka\u00f0a hluti\u201c \u00fati \u00ed heiminum og \u201ehugsandi hluti\u201c hi\u00f0 innra. R\u00f3tt\u00e6ka skiptingin milli l\u00edkama og s\u00e1lar er arfleif\u00f0 n\u00fat\u00edmans sem d\u00e6miger\u00f0 mannfr\u00e6\u00f0i.<\/p>\n\n\n\nTitils\u00ed\u00f0a Gagnr\u00fdni hreinnar skynsemi eftir Immanuel Kant (1781)<\/figcaption><\/figure>\n\n\n\nHinn a\u00f0ilinn, Kant, heldur \u00fev\u00ed fram sem fr\u00e6gt er \u00ed riti s\u00ednu Gagnr\u00fdni \u00e1 hreina skynsemi<\/em> a\u00f0 hinir miklu skipuleggjandi flokkar hef\u00f0bundinnar heimspeki \u2013 t\u00edmi, r\u00fam, orsakasamhengi, sj\u00e1lfsmynd o.s.frv. \u2013 s\u00e9u ekki \u00ed raun \u00ed heiminum heldur \u00ed huganum sem fyrirfram \u00e1kve\u00f0nin byggingarform – a priori<\/em>. \u00deess vegna sn\u00fdst hugurinn ekki um veruleikann; heldur sn\u00fdst veruleikinn, ef svo m\u00e1 a\u00f0 or\u00f0i komast, um hugann.<\/p>\n\n\n\nVi\u00f0 finnum mj\u00f6g svipa\u00f0a hugsun \u00ed fr\u00e1s\u00f6gn Kants af si\u00f0fer\u00f0ilegu l\u00edfi. \u00dea\u00f0 eina sem h\u00e6gt er a\u00f0 kalla gott \u00ed \u00f3heftum skilningi, segir hann, er g\u00f3\u00f0ur vilji. Kant forgangsra\u00f0ar hinu innra fram yfir hi\u00f0 ytra: \u00c9g l\u00edt ekki \u00e1 gj\u00f6r\u00f0ir m\u00ednar \u00ed heiminum til a\u00f0 \u00e1kvar\u00f0a hva\u00f0 er r\u00e9tt e\u00f0a rangt; heldur er \u00fea\u00f0 viljinn, sem stj\u00f3rnast af \u00feeirri flokkabundnu skipun sem finnst vi\u00f0 r\u00f3t eigin tilvistar, sem \u00e1kvar\u00f0ar si\u00f0fer\u00f0ilega r\u00e9tts\u00fdni e\u00f0a si\u00f0leysi.<\/p>\n\n\n\n\u00deessar heimspekilegu hreyfingar b\u00e6\u00f0i hj\u00e1 Descartes og Kant, sem setja n\u00fa hi\u00f0 raunverulega sj\u00e1lf \u00ed dj\u00fapa, falda mi\u00f0ju sj\u00e1lfsmyndar mannsins, gegnt l\u00edkamanum, eiga r\u00e6tur s\u00ednar a\u00f0 rekja til fornrar gnost\u00edskrar stefnu, sem \u00e1 mj\u00f6g svipa\u00f0an h\u00e1tt forgangsra\u00f0a\u00f0i hinu innra umfram hi\u00f0 ytra. Lestu Cyril O’Regan um \u00feetta atri\u00f0i. En p\u00f3stm\u00f3dernistar og gagnr\u00fdnir fr\u00e6\u00f0imenn, held \u00e9g fram, r\u00f3tv\u00e6\u00f0a \u00feessa n\u00fat\u00edma sj\u00e1lfsvitund sem Descartes og Kant h\u00e9ldu \u00e1 lofti, og gefa hinu falda, innra, \u201esanna\u201c sj\u00e1lfi algj\u00f6r yfirr\u00e1\u00f0 yfir l\u00edkamanum.<\/p>\n\n\n\n\u00deetta sj\u00f3narmi\u00f0 kom kannski best fram \u00ed tilvistarstefnu Jean-Paul Sartre, sem hann skilgreindi sem forgang tilverunnar umfram kjarna [essence]. Samkv\u00e6mt or\u00f0um Sartre \u00fe\u00fd\u00f0ir \u00feetta a\u00f0 frelsi kemur \u00e1 undan og \u00e1kvar\u00f0ar merkingu og tilgang. Hver \u00e9g er, er virkni, ekki \u00e1kve\u00f0innar vissu um \u00e1kve\u00f0nar hlutl\u00e6gar forsendur, heldur frekar eigi\u00f0 valkv\u00e6tt fullveldi.<\/p>\n\n\n\nEf \u00fe\u00fa s\u00e9r\u00f0 ekki \u00e1hrif \u00feessarar byltingar \u00ed or\u00f0r\u00e6\u00f0u n\u00fat\u00edmans var\u00f0andi kynvitund, \u00fe\u00e1 fylgist \u00fe\u00fa ekki me\u00f0. Aftur og aftur er okkur sagt a\u00f0 \u201ehi\u00f0 raunverulega sj\u00e1lf\u201c geti veri\u00f0 eitthva\u00f0 anna\u00f0 en l\u00edkaminn sem \u00e9g ber, og a\u00f0 hi\u00f0 fyrrnefnda geti haft yfirr\u00e1\u00f0 yfir hinu s\u00ed\u00f0arnefnda. \u00de\u00f3tt kynjafl\u00e6\u00f0i [gender fluidity – kynjausli] v\u00e6ri ekki til sta\u00f0ar \u00e1 t\u00edmum Sartres, \u00fe\u00e1 lei\u00f0ir snyrtilega af \u00fev\u00ed heimspeki hans um r\u00f3tt\u00e6kt n\u00fat\u00edmasj\u00e1lf, forr\u00e9ttindi hins innra fram yfir hi\u00f0 ytra. Og \u00ed sta\u00f0 cogito<\/em> hugsunar Descartes e\u00f0a a priori hugmynda Kants, halda p\u00f3stm\u00f3dernistar \u00fev\u00ed fram a\u00f0 menningarlegir ford\u00f3mar, sem eru fyrir hendi \u00ed huga okkar, liti \u00f3hj\u00e1kv\u00e6milega skynjun okkar \u00e1 veruleikanum.<\/p>\n\n\n\n<\/p>\n\n\n\nMe\u00f0 or\u00f0um Sartres er skilgrieningin hver \u00e9g er <\/em><\/strong><\/p>\n\n\n\nekki fall af \u00e1kve\u00f0num hlutl\u00e6gum forsendum <\/em><\/strong><\/p>\n\n\n\nheldur frekar af fullveldi m\u00ednu.<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6tt \u00feessu er au\u00f0vita\u00f0 hin bibl\u00edulega og klass\u00edska hugmynd um a\u00f0 hi\u00f0 sanna sj\u00e1lf s\u00e9 \u00ed sameiningu l\u00edkama og s\u00e1lar. S\u00fa sta\u00f0fasta \u00e1hersla sem hin hugr\u00e6na hetja m\u00edn, T\u00f3mas fr\u00e1 Aquino, hefur \u00e1 s\u00e1lina, a\u00f0 h\u00fan s\u00e9 \u201eform\u201c l\u00edkamans, er afar mikilv\u00e6g \u00ed \u00feessu samhengi, \u00fev\u00ed h\u00fan gerir r\u00e1\u00f0 fyrir a\u00f0 s\u00e1lin hafi ekki aljg\u00f6rt misnotkunarvald yfir l\u00edkamanum. \u00deessi afsta\u00f0a hefur l\u00edkaminn \u00ed s\u00e9r, l\u00edfgar hann, gerir hann a\u00f0 \u00fev\u00ed sem hann er. T\u00f3mas tilgreinir a\u00f0 \u201es\u00e1lin s\u00e9 \u00ed l\u00edkamanum, ekki eins og h\u00fan s\u00e9 innifalin \u00ed honum, heldur eins og h\u00fan innihaldi hann.\u201c \u00deess vegna virkar \u00feessi tv\u00edskipting milli \u201ehins raunverulega sj\u00e1lfs\u201c h\u00e9r inni og l\u00edkamans \u00fearna \u00fati einfaldlega ekki. \u00deessari hr\u00e6\u00f0ilegu og kolr\u00f6ngu mannfr\u00e6\u00f0i er n\u00fa teki\u00f0 sem sj\u00e1lfs\u00f6g\u00f0um hlut og gegn henni ve\u00f0um vi\u00f0 a\u00f0 berjast.<\/p>\n\n\n\n<\/p>\n\n\n\nSannleikurinn ger\u00f0ur afst\u00e6\u00f0ur<\/strong><\/p>\n\n\n\nAnna\u00f0 helsta einkenni p\u00f3stm\u00f3dernismans og hinnar kr\u00edtisku kenningar er dj\u00fapst\u00e6\u00f0 efasemd gagnvart sannleikskr\u00f6fum. R\u00f6k gegn \u00feessari afst\u00f6\u00f0u m\u00e1 rekja til Platons og \u00c1g\u00fast\u00ednusar: Ef \u00fe\u00fa tekur \u00fe\u00e9r st\u00f6\u00f0u innan r\u00f3tt\u00e6kra efasemda, ert \u00fe\u00fa \u00fe\u00e1 jafnframt efins um \u00fe\u00edna eigin kenningu? Hi\u00f0 kaldh\u00e6\u00f0nislega er a\u00f0 \u00feeir sem berjast fyrir afst\u00e6\u00f0ishyggju sannleikans halda \u00ed raun a\u00f0 \u00feeirra eigin kenning s\u00e9 s\u00f6nn!<\/p>\n\n\n\n\u00cd \u00feessari efasemd stendur hin kr\u00edt\u00edska kenning jafn miki\u00f0 gegn uppl\u00fdsingunni og gegn klass\u00edskri kenningu. Me\u00f0 hli\u00f0sj\u00f3n af sj\u00f3narhorni Nietzsches halda gagnr\u00fdnir fr\u00e6\u00f0imenn \u00fev\u00ed fram, a\u00f0 vi\u00f0 f\u00e1um aldrei skilning \u00e1 \u00fev\u00ed hvernig hlutirnir s\u00e9u \u00ed raun, heldur a\u00f0eins fr\u00e1 takm\u00f6rku\u00f0u sj\u00f3narhorni. \u00deeir draga fortjaldi\u00f0 s\u00edfellt til baka fr\u00e1 fullyr\u00f0ingum um hlutl\u00e6gan sannleika og sj\u00e1 \u00e6t\u00ed\u00f0 valdabar\u00e1ttu a\u00f0 baki \u00feeim. Ef \u00fea\u00f0 er a\u00f0eins \u00feinn sannleikur og minn sannleikur, \u00fe\u00e1 er \u201esannleikurinn\u201c \u00ed raun vopn sem valdamiki\u00f0 f\u00f3lk notar til a\u00f0 vi\u00f0halda forr\u00e9ttindum s\u00ednum.<\/p>\n\n\n\nMynd sem fylgir greininni<\/figcaption><\/figure>\n\n\n\nMegin innbl\u00e1stur \u00feessa er a\u00f0 finna \u00ed kenningum h\u00f6fu\u00f0d\u00fdrlings hinnar gagnr\u00fdnu kenningar -critical theory – Jacques Derrida. \u00de\u00e9ttofnir textar hans eru fr\u00e6gir fyrir a\u00f0 vera \u00f3lesanlegir, en \u00feeir virka sem eins konar helgir textar fyrir p\u00f3stm\u00f3dernismann. Derrida er fr\u00e6gastur fyrir \u00fea\u00f0 sem hann kalla\u00f0i \u201eafbyggingu”, n\u00e1lgun \u00e1 merkingarmi\u00f0l\u00e6ga hef\u00f0 klass\u00edskrar heimspeki \u00e1 Vesturl\u00f6ndum. Fr\u00e1 forn\u00f6ld h\u00f6f\u00f0um vi\u00f0 \u00fe\u00e1 sannf\u00e6ringu a\u00f0 logos – <\/em>tungum\u00e1li\u00f0, or\u00f0i\u00f0 – g\u00e6ti komi\u00f0 okkur \u00ed snertingu vi\u00f0 sannleikann, vi\u00f0 sj\u00e1lfan veruleikann. Leiddu hugann h\u00e9r a\u00f0 T\u00f3masi af Akv\u00edn\u00f3, sem tala\u00f0i fyrir samskiptum hugans vi\u00f0 veruleikannn \u00ed gegnum tungum\u00e1li\u00f0. Or\u00f0in veita okkur a\u00f0gang a\u00f0 \u00fev\u00ed hvernig hlutirnir eru.<\/p>\n\n\n\nDerrida afbyggir \u00fe\u00e1 n\u00e1lgun og veltir fyrir s\u00e9r a\u00f0 \u201eIl n\u2019y a pas de hors-texte\u201c: \u201e\u00dea\u00f0 er ekkert utan textans.\u201c \u00deess \u00ed sta\u00f0 er \u00fea\u00f0 sem \u00fe\u00fa hefur, endalaus leikur a\u00f0 \u00fev\u00ed sem hann kallar diff\u00e9rence e\u00f0a mun. Or\u00f0 v\u00edsa a\u00f0eins til annarra or\u00f0a, og \u00e9g held mig varanlega innan samhengis textans, \u00fear sem merkingunni er alltaf fresta\u00f0. \u00deess vegna lei\u00f0ir hinn fr\u00e6gi or\u00f0aleikur hans: diff\u00e9rence, munurinn \u00e1 or\u00f0um, til diff\u00e9rance, frestun merkingar. \u00c9g veit aldrei hva\u00f0 hlutirnir eru \u00ed raun og veru, og sannleikurinn er alltaf opinn. Hlj\u00f3mar \u00feetta kunnuglega? \u00dea\u00f0 sem eitt sinn var hv\u00edsla\u00f0 \u00ed ranns\u00f3knarh\u00e1ttum fr\u00f6nsku akadem\u00edunnar er n\u00fa or\u00f0i\u00f0 sj\u00e1lfgefin afsta\u00f0a megin\u00feorra ungs f\u00f3lks \u00ed dag.<\/p>\n\n\n\n\u00c9g heyr\u00f0i Derrida einu sinni \u00e1 r\u00e1\u00f0stefnu \u00fear sem einhver spur\u00f0i hann: \u201eHvernig myndir \u00fe\u00fa skilgreina afbyggingu?\u201c Hann svara\u00f0i \u00e1 fr\u00f6nsku sinni a\u00f0 afbygging \u00fe\u00fd\u00f0i \u201eViens, oui, oui\u201c: \u201eKomdu, j\u00e1, j\u00e1.\u201c \u00dea\u00f0 sem hann \u00e1 vi\u00f0 er varanleg opnun fyrir einhverju n\u00fdju, einhverri ferskri skilgreiningu \u00e1 merkingu. \u00deetta hlj\u00f3mar j\u00e1kv\u00e6tt, en skuggahli\u00f0in er au\u00f0vita\u00f0 s\u00fa a\u00f0 \u00fea\u00f0 er enginn endanlegur sannleikur, engin endanleg lausn \u00e1 spurningunni. \u00dea\u00f0 er alltaf eitthva\u00f0 n\u00fdtt sem getur komi\u00f0, einhver n\u00fd lei\u00f0 til a\u00f0 skilgreina texta. Hver er \u00e9g? Hver er tilgangur l\u00edfs m\u00edns? Hvers kyns er \u00e9g? \u201eViens, oui, oui. Hugsa\u00f0u um \u00fea\u00f0 \u00e1 n\u00fdjan h\u00e1tt. Vertu ekki bundinn vi\u00f0 g\u00f6mul sj\u00f3narmi\u00f0. Vertu opinn.\u201c<\/p>\n\n\n\n\u00cd sinni fyndnu og f\u00e1r\u00e1nlegu mynd ver\u00f0ur \u00feetta a\u00f0 \u00feeirri einkennandi hugmynd a\u00f0 jafnvel st\u00e6r\u00f0fr\u00e6\u00f0i og v\u00edsindi s\u00e9u birtingarmynd hv\u00edtra yfirr\u00e1\u00f0a e\u00f0a \u00fatilokunar hinna valdalausu. Jafnvel einfaldar st\u00e6r\u00f0fr\u00e6\u00f0ilegar fullyr\u00f0ingar eins og tveir pl\u00fas tveir eru fj\u00f3rir eru \u00feekkingarfr\u00e6\u00f0ileg k\u00fagun. A\u00f0 krefjast \u00feess a\u00f0 ma\u00f0ur fylgi hinni v\u00edsindalegu a\u00f0fer\u00f0 er bara valdaleikur og \u00fevingun einnar lei\u00f0ar til a\u00f0 vita. \u00dea\u00f0 er aldrei h\u00e6gt a\u00f0 segja a\u00f0 eitthva\u00f0 s\u00e9 satt.<\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6\u00f0 f\u00e9lagskenning<\/strong><\/p>\n\n\n\n\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Fyrsta einkenni hinnar gagnr\u00fdnu kenningar er s\u00fa sem \u00e9g mun kalla r\u00f3tt\u00e6kni n\u00fat\u00edma sj\u00e1lfsvitundar. Tveir mikilv\u00e6gustu \u00e1hrifavaldar me\u00f0al n\u00fat\u00edmaheimspekinga eru Ren\u00e9 Descartes og Immanuel Kant, sem b\u00e1\u00f0ir hafa haft \u00e1hrif a\u00f0 einskonar K\u00f3pernikusar-h\u00e6tti, hva\u00f0 var\u00f0ar skilning okkar \u00e1 frumlagi og andlagi [subject and object e\u00f0a hinu hugl\u00e6ga og hlutl\u00e6ga]<\/p>\n\n\n\n
Ef \u00fe\u00fa vilt sj\u00e1 sta\u00f0inn \u00fear sem n\u00fat\u00edminn f\u00e6ddist, skaltu fara \u00ed \u00fe\u00fdsku borgina Ulm, \u00fear sem Descartes, \u00fe\u00e1 herma\u00f0ur \u00ed landsher B\u00e6jara, h\u00f6rfa\u00f0i inn \u00ed upphita\u00f0 herbergi \u00ed leit a\u00f0 undirst\u00f6\u00f0um heimspekinnar. \u00dear kom hann me\u00f0 hi\u00f0 fr\u00e6ga Cogito ergo sum<\/em> – \u201e\u00c9g hugsa, \u00feess vegna er \u00e9g.\u201c \u00c9g get efast um hef\u00f0, tr\u00faarbr\u00f6g\u00f0 og jafnvel skynjun, en eitt sem \u00e9g get ekki efast um er a\u00f0 \u00e9g efast.<\/p>\n\n\n\nAthugi\u00f0 a\u00f0 Descartes m\u00e6lir me\u00f0 \u00fev\u00ed a\u00f0 \u00f6ll hlutl\u00e6gni ver\u00f0i borin fyrir d\u00f3mst\u00f3l hugl\u00e6gni til \u00farskur\u00f0ar, \u00fear sem eini algerlega \u00f6ruggi sannleikurinn er cogito<\/em>. \u00c1 \u00feessum grundvelli ger\u00f0i hann skarpa greinarmun \u00e1 \u00fev\u00ed sem hann kalla\u00f0i res extensae<\/em> og res cogitantes<\/em> \u2013 \u00fea\u00f0 er a\u00f0 segja \u201e\u00fatv\u00edkka\u00f0a hluti\u201c \u00fati \u00ed heiminum og \u201ehugsandi hluti\u201c hi\u00f0 innra. R\u00f3tt\u00e6ka skiptingin milli l\u00edkama og s\u00e1lar er arfleif\u00f0 n\u00fat\u00edmans sem d\u00e6miger\u00f0 mannfr\u00e6\u00f0i.<\/p>\n\n\n\nTitils\u00ed\u00f0a Gagnr\u00fdni hreinnar skynsemi eftir Immanuel Kant (1781)<\/figcaption><\/figure>\n\n\n\nHinn a\u00f0ilinn, Kant, heldur \u00fev\u00ed fram sem fr\u00e6gt er \u00ed riti s\u00ednu Gagnr\u00fdni \u00e1 hreina skynsemi<\/em> a\u00f0 hinir miklu skipuleggjandi flokkar hef\u00f0bundinnar heimspeki \u2013 t\u00edmi, r\u00fam, orsakasamhengi, sj\u00e1lfsmynd o.s.frv. \u2013 s\u00e9u ekki \u00ed raun \u00ed heiminum heldur \u00ed huganum sem fyrirfram \u00e1kve\u00f0nin byggingarform – a priori<\/em>. \u00deess vegna sn\u00fdst hugurinn ekki um veruleikann; heldur sn\u00fdst veruleikinn, ef svo m\u00e1 a\u00f0 or\u00f0i komast, um hugann.<\/p>\n\n\n\nVi\u00f0 finnum mj\u00f6g svipa\u00f0a hugsun \u00ed fr\u00e1s\u00f6gn Kants af si\u00f0fer\u00f0ilegu l\u00edfi. \u00dea\u00f0 eina sem h\u00e6gt er a\u00f0 kalla gott \u00ed \u00f3heftum skilningi, segir hann, er g\u00f3\u00f0ur vilji. Kant forgangsra\u00f0ar hinu innra fram yfir hi\u00f0 ytra: \u00c9g l\u00edt ekki \u00e1 gj\u00f6r\u00f0ir m\u00ednar \u00ed heiminum til a\u00f0 \u00e1kvar\u00f0a hva\u00f0 er r\u00e9tt e\u00f0a rangt; heldur er \u00fea\u00f0 viljinn, sem stj\u00f3rnast af \u00feeirri flokkabundnu skipun sem finnst vi\u00f0 r\u00f3t eigin tilvistar, sem \u00e1kvar\u00f0ar si\u00f0fer\u00f0ilega r\u00e9tts\u00fdni e\u00f0a si\u00f0leysi.<\/p>\n\n\n\n\u00deessar heimspekilegu hreyfingar b\u00e6\u00f0i hj\u00e1 Descartes og Kant, sem setja n\u00fa hi\u00f0 raunverulega sj\u00e1lf \u00ed dj\u00fapa, falda mi\u00f0ju sj\u00e1lfsmyndar mannsins, gegnt l\u00edkamanum, eiga r\u00e6tur s\u00ednar a\u00f0 rekja til fornrar gnost\u00edskrar stefnu, sem \u00e1 mj\u00f6g svipa\u00f0an h\u00e1tt forgangsra\u00f0a\u00f0i hinu innra umfram hi\u00f0 ytra. Lestu Cyril O’Regan um \u00feetta atri\u00f0i. En p\u00f3stm\u00f3dernistar og gagnr\u00fdnir fr\u00e6\u00f0imenn, held \u00e9g fram, r\u00f3tv\u00e6\u00f0a \u00feessa n\u00fat\u00edma sj\u00e1lfsvitund sem Descartes og Kant h\u00e9ldu \u00e1 lofti, og gefa hinu falda, innra, \u201esanna\u201c sj\u00e1lfi algj\u00f6r yfirr\u00e1\u00f0 yfir l\u00edkamanum.<\/p>\n\n\n\n\u00deetta sj\u00f3narmi\u00f0 kom kannski best fram \u00ed tilvistarstefnu Jean-Paul Sartre, sem hann skilgreindi sem forgang tilverunnar umfram kjarna [essence]. Samkv\u00e6mt or\u00f0um Sartre \u00fe\u00fd\u00f0ir \u00feetta a\u00f0 frelsi kemur \u00e1 undan og \u00e1kvar\u00f0ar merkingu og tilgang. Hver \u00e9g er, er virkni, ekki \u00e1kve\u00f0innar vissu um \u00e1kve\u00f0nar hlutl\u00e6gar forsendur, heldur frekar eigi\u00f0 valkv\u00e6tt fullveldi.<\/p>\n\n\n\nEf \u00fe\u00fa s\u00e9r\u00f0 ekki \u00e1hrif \u00feessarar byltingar \u00ed or\u00f0r\u00e6\u00f0u n\u00fat\u00edmans var\u00f0andi kynvitund, \u00fe\u00e1 fylgist \u00fe\u00fa ekki me\u00f0. Aftur og aftur er okkur sagt a\u00f0 \u201ehi\u00f0 raunverulega sj\u00e1lf\u201c geti veri\u00f0 eitthva\u00f0 anna\u00f0 en l\u00edkaminn sem \u00e9g ber, og a\u00f0 hi\u00f0 fyrrnefnda geti haft yfirr\u00e1\u00f0 yfir hinu s\u00ed\u00f0arnefnda. \u00de\u00f3tt kynjafl\u00e6\u00f0i [gender fluidity – kynjausli] v\u00e6ri ekki til sta\u00f0ar \u00e1 t\u00edmum Sartres, \u00fe\u00e1 lei\u00f0ir snyrtilega af \u00fev\u00ed heimspeki hans um r\u00f3tt\u00e6kt n\u00fat\u00edmasj\u00e1lf, forr\u00e9ttindi hins innra fram yfir hi\u00f0 ytra. Og \u00ed sta\u00f0 cogito<\/em> hugsunar Descartes e\u00f0a a priori hugmynda Kants, halda p\u00f3stm\u00f3dernistar \u00fev\u00ed fram a\u00f0 menningarlegir ford\u00f3mar, sem eru fyrir hendi \u00ed huga okkar, liti \u00f3hj\u00e1kv\u00e6milega skynjun okkar \u00e1 veruleikanum.<\/p>\n\n\n\n<\/p>\n\n\n\nMe\u00f0 or\u00f0um Sartres er skilgrieningin hver \u00e9g er <\/em><\/strong><\/p>\n\n\n\nekki fall af \u00e1kve\u00f0num hlutl\u00e6gum forsendum <\/em><\/strong><\/p>\n\n\n\nheldur frekar af fullveldi m\u00ednu.<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6tt \u00feessu er au\u00f0vita\u00f0 hin bibl\u00edulega og klass\u00edska hugmynd um a\u00f0 hi\u00f0 sanna sj\u00e1lf s\u00e9 \u00ed sameiningu l\u00edkama og s\u00e1lar. S\u00fa sta\u00f0fasta \u00e1hersla sem hin hugr\u00e6na hetja m\u00edn, T\u00f3mas fr\u00e1 Aquino, hefur \u00e1 s\u00e1lina, a\u00f0 h\u00fan s\u00e9 \u201eform\u201c l\u00edkamans, er afar mikilv\u00e6g \u00ed \u00feessu samhengi, \u00fev\u00ed h\u00fan gerir r\u00e1\u00f0 fyrir a\u00f0 s\u00e1lin hafi ekki aljg\u00f6rt misnotkunarvald yfir l\u00edkamanum. \u00deessi afsta\u00f0a hefur l\u00edkaminn \u00ed s\u00e9r, l\u00edfgar hann, gerir hann a\u00f0 \u00fev\u00ed sem hann er. T\u00f3mas tilgreinir a\u00f0 \u201es\u00e1lin s\u00e9 \u00ed l\u00edkamanum, ekki eins og h\u00fan s\u00e9 innifalin \u00ed honum, heldur eins og h\u00fan innihaldi hann.\u201c \u00deess vegna virkar \u00feessi tv\u00edskipting milli \u201ehins raunverulega sj\u00e1lfs\u201c h\u00e9r inni og l\u00edkamans \u00fearna \u00fati einfaldlega ekki. \u00deessari hr\u00e6\u00f0ilegu og kolr\u00f6ngu mannfr\u00e6\u00f0i er n\u00fa teki\u00f0 sem sj\u00e1lfs\u00f6g\u00f0um hlut og gegn henni ve\u00f0um vi\u00f0 a\u00f0 berjast.<\/p>\n\n\n\n<\/p>\n\n\n\nSannleikurinn ger\u00f0ur afst\u00e6\u00f0ur<\/strong><\/p>\n\n\n\nAnna\u00f0 helsta einkenni p\u00f3stm\u00f3dernismans og hinnar kr\u00edtisku kenningar er dj\u00fapst\u00e6\u00f0 efasemd gagnvart sannleikskr\u00f6fum. R\u00f6k gegn \u00feessari afst\u00f6\u00f0u m\u00e1 rekja til Platons og \u00c1g\u00fast\u00ednusar: Ef \u00fe\u00fa tekur \u00fe\u00e9r st\u00f6\u00f0u innan r\u00f3tt\u00e6kra efasemda, ert \u00fe\u00fa \u00fe\u00e1 jafnframt efins um \u00fe\u00edna eigin kenningu? Hi\u00f0 kaldh\u00e6\u00f0nislega er a\u00f0 \u00feeir sem berjast fyrir afst\u00e6\u00f0ishyggju sannleikans halda \u00ed raun a\u00f0 \u00feeirra eigin kenning s\u00e9 s\u00f6nn!<\/p>\n\n\n\n\u00cd \u00feessari efasemd stendur hin kr\u00edt\u00edska kenning jafn miki\u00f0 gegn uppl\u00fdsingunni og gegn klass\u00edskri kenningu. Me\u00f0 hli\u00f0sj\u00f3n af sj\u00f3narhorni Nietzsches halda gagnr\u00fdnir fr\u00e6\u00f0imenn \u00fev\u00ed fram, a\u00f0 vi\u00f0 f\u00e1um aldrei skilning \u00e1 \u00fev\u00ed hvernig hlutirnir s\u00e9u \u00ed raun, heldur a\u00f0eins fr\u00e1 takm\u00f6rku\u00f0u sj\u00f3narhorni. \u00deeir draga fortjaldi\u00f0 s\u00edfellt til baka fr\u00e1 fullyr\u00f0ingum um hlutl\u00e6gan sannleika og sj\u00e1 \u00e6t\u00ed\u00f0 valdabar\u00e1ttu a\u00f0 baki \u00feeim. Ef \u00fea\u00f0 er a\u00f0eins \u00feinn sannleikur og minn sannleikur, \u00fe\u00e1 er \u201esannleikurinn\u201c \u00ed raun vopn sem valdamiki\u00f0 f\u00f3lk notar til a\u00f0 vi\u00f0halda forr\u00e9ttindum s\u00ednum.<\/p>\n\n\n\nMynd sem fylgir greininni<\/figcaption><\/figure>\n\n\n\nMegin innbl\u00e1stur \u00feessa er a\u00f0 finna \u00ed kenningum h\u00f6fu\u00f0d\u00fdrlings hinnar gagnr\u00fdnu kenningar -critical theory – Jacques Derrida. \u00de\u00e9ttofnir textar hans eru fr\u00e6gir fyrir a\u00f0 vera \u00f3lesanlegir, en \u00feeir virka sem eins konar helgir textar fyrir p\u00f3stm\u00f3dernismann. Derrida er fr\u00e6gastur fyrir \u00fea\u00f0 sem hann kalla\u00f0i \u201eafbyggingu”, n\u00e1lgun \u00e1 merkingarmi\u00f0l\u00e6ga hef\u00f0 klass\u00edskrar heimspeki \u00e1 Vesturl\u00f6ndum. Fr\u00e1 forn\u00f6ld h\u00f6f\u00f0um vi\u00f0 \u00fe\u00e1 sannf\u00e6ringu a\u00f0 logos – <\/em>tungum\u00e1li\u00f0, or\u00f0i\u00f0 – g\u00e6ti komi\u00f0 okkur \u00ed snertingu vi\u00f0 sannleikann, vi\u00f0 sj\u00e1lfan veruleikann. Leiddu hugann h\u00e9r a\u00f0 T\u00f3masi af Akv\u00edn\u00f3, sem tala\u00f0i fyrir samskiptum hugans vi\u00f0 veruleikannn \u00ed gegnum tungum\u00e1li\u00f0. Or\u00f0in veita okkur a\u00f0gang a\u00f0 \u00fev\u00ed hvernig hlutirnir eru.<\/p>\n\n\n\nDerrida afbyggir \u00fe\u00e1 n\u00e1lgun og veltir fyrir s\u00e9r a\u00f0 \u201eIl n\u2019y a pas de hors-texte\u201c: \u201e\u00dea\u00f0 er ekkert utan textans.\u201c \u00deess \u00ed sta\u00f0 er \u00fea\u00f0 sem \u00fe\u00fa hefur, endalaus leikur a\u00f0 \u00fev\u00ed sem hann kallar diff\u00e9rence e\u00f0a mun. Or\u00f0 v\u00edsa a\u00f0eins til annarra or\u00f0a, og \u00e9g held mig varanlega innan samhengis textans, \u00fear sem merkingunni er alltaf fresta\u00f0. \u00deess vegna lei\u00f0ir hinn fr\u00e6gi or\u00f0aleikur hans: diff\u00e9rence, munurinn \u00e1 or\u00f0um, til diff\u00e9rance, frestun merkingar. \u00c9g veit aldrei hva\u00f0 hlutirnir eru \u00ed raun og veru, og sannleikurinn er alltaf opinn. Hlj\u00f3mar \u00feetta kunnuglega? \u00dea\u00f0 sem eitt sinn var hv\u00edsla\u00f0 \u00ed ranns\u00f3knarh\u00e1ttum fr\u00f6nsku akadem\u00edunnar er n\u00fa or\u00f0i\u00f0 sj\u00e1lfgefin afsta\u00f0a megin\u00feorra ungs f\u00f3lks \u00ed dag.<\/p>\n\n\n\n\u00c9g heyr\u00f0i Derrida einu sinni \u00e1 r\u00e1\u00f0stefnu \u00fear sem einhver spur\u00f0i hann: \u201eHvernig myndir \u00fe\u00fa skilgreina afbyggingu?\u201c Hann svara\u00f0i \u00e1 fr\u00f6nsku sinni a\u00f0 afbygging \u00fe\u00fd\u00f0i \u201eViens, oui, oui\u201c: \u201eKomdu, j\u00e1, j\u00e1.\u201c \u00dea\u00f0 sem hann \u00e1 vi\u00f0 er varanleg opnun fyrir einhverju n\u00fdju, einhverri ferskri skilgreiningu \u00e1 merkingu. \u00deetta hlj\u00f3mar j\u00e1kv\u00e6tt, en skuggahli\u00f0in er au\u00f0vita\u00f0 s\u00fa a\u00f0 \u00fea\u00f0 er enginn endanlegur sannleikur, engin endanleg lausn \u00e1 spurningunni. \u00dea\u00f0 er alltaf eitthva\u00f0 n\u00fdtt sem getur komi\u00f0, einhver n\u00fd lei\u00f0 til a\u00f0 skilgreina texta. Hver er \u00e9g? Hver er tilgangur l\u00edfs m\u00edns? Hvers kyns er \u00e9g? \u201eViens, oui, oui. Hugsa\u00f0u um \u00fea\u00f0 \u00e1 n\u00fdjan h\u00e1tt. Vertu ekki bundinn vi\u00f0 g\u00f6mul sj\u00f3narmi\u00f0. Vertu opinn.\u201c<\/p>\n\n\n\n\u00cd sinni fyndnu og f\u00e1r\u00e1nlegu mynd ver\u00f0ur \u00feetta a\u00f0 \u00feeirri einkennandi hugmynd a\u00f0 jafnvel st\u00e6r\u00f0fr\u00e6\u00f0i og v\u00edsindi s\u00e9u birtingarmynd hv\u00edtra yfirr\u00e1\u00f0a e\u00f0a \u00fatilokunar hinna valdalausu. Jafnvel einfaldar st\u00e6r\u00f0fr\u00e6\u00f0ilegar fullyr\u00f0ingar eins og tveir pl\u00fas tveir eru fj\u00f3rir eru \u00feekkingarfr\u00e6\u00f0ileg k\u00fagun. A\u00f0 krefjast \u00feess a\u00f0 ma\u00f0ur fylgi hinni v\u00edsindalegu a\u00f0fer\u00f0 er bara valdaleikur og \u00fevingun einnar lei\u00f0ar til a\u00f0 vita. \u00dea\u00f0 er aldrei h\u00e6gt a\u00f0 segja a\u00f0 eitthva\u00f0 s\u00e9 satt.<\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6\u00f0 f\u00e9lagskenning<\/strong><\/p>\n\n\n\n\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Athugi\u00f0 a\u00f0 Descartes m\u00e6lir me\u00f0 \u00fev\u00ed a\u00f0 \u00f6ll hlutl\u00e6gni ver\u00f0i borin fyrir d\u00f3mst\u00f3l hugl\u00e6gni til \u00farskur\u00f0ar, \u00fear sem eini algerlega \u00f6ruggi sannleikurinn er cogito<\/em>. \u00c1 \u00feessum grundvelli ger\u00f0i hann skarpa greinarmun \u00e1 \u00fev\u00ed sem hann kalla\u00f0i res extensae<\/em> og res cogitantes<\/em> \u2013 \u00fea\u00f0 er a\u00f0 segja \u201e\u00fatv\u00edkka\u00f0a hluti\u201c \u00fati \u00ed heiminum og \u201ehugsandi hluti\u201c hi\u00f0 innra. R\u00f3tt\u00e6ka skiptingin milli l\u00edkama og s\u00e1lar er arfleif\u00f0 n\u00fat\u00edmans sem d\u00e6miger\u00f0 mannfr\u00e6\u00f0i.<\/p>\n\n\n\nTitils\u00ed\u00f0a Gagnr\u00fdni hreinnar skynsemi eftir Immanuel Kant (1781)<\/figcaption><\/figure>\n\n\n\nHinn a\u00f0ilinn, Kant, heldur \u00fev\u00ed fram sem fr\u00e6gt er \u00ed riti s\u00ednu Gagnr\u00fdni \u00e1 hreina skynsemi<\/em> a\u00f0 hinir miklu skipuleggjandi flokkar hef\u00f0bundinnar heimspeki \u2013 t\u00edmi, r\u00fam, orsakasamhengi, sj\u00e1lfsmynd o.s.frv. \u2013 s\u00e9u ekki \u00ed raun \u00ed heiminum heldur \u00ed huganum sem fyrirfram \u00e1kve\u00f0nin byggingarform – a priori<\/em>. \u00deess vegna sn\u00fdst hugurinn ekki um veruleikann; heldur sn\u00fdst veruleikinn, ef svo m\u00e1 a\u00f0 or\u00f0i komast, um hugann.<\/p>\n\n\n\nVi\u00f0 finnum mj\u00f6g svipa\u00f0a hugsun \u00ed fr\u00e1s\u00f6gn Kants af si\u00f0fer\u00f0ilegu l\u00edfi. \u00dea\u00f0 eina sem h\u00e6gt er a\u00f0 kalla gott \u00ed \u00f3heftum skilningi, segir hann, er g\u00f3\u00f0ur vilji. Kant forgangsra\u00f0ar hinu innra fram yfir hi\u00f0 ytra: \u00c9g l\u00edt ekki \u00e1 gj\u00f6r\u00f0ir m\u00ednar \u00ed heiminum til a\u00f0 \u00e1kvar\u00f0a hva\u00f0 er r\u00e9tt e\u00f0a rangt; heldur er \u00fea\u00f0 viljinn, sem stj\u00f3rnast af \u00feeirri flokkabundnu skipun sem finnst vi\u00f0 r\u00f3t eigin tilvistar, sem \u00e1kvar\u00f0ar si\u00f0fer\u00f0ilega r\u00e9tts\u00fdni e\u00f0a si\u00f0leysi.<\/p>\n\n\n\n\u00deessar heimspekilegu hreyfingar b\u00e6\u00f0i hj\u00e1 Descartes og Kant, sem setja n\u00fa hi\u00f0 raunverulega sj\u00e1lf \u00ed dj\u00fapa, falda mi\u00f0ju sj\u00e1lfsmyndar mannsins, gegnt l\u00edkamanum, eiga r\u00e6tur s\u00ednar a\u00f0 rekja til fornrar gnost\u00edskrar stefnu, sem \u00e1 mj\u00f6g svipa\u00f0an h\u00e1tt forgangsra\u00f0a\u00f0i hinu innra umfram hi\u00f0 ytra. Lestu Cyril O’Regan um \u00feetta atri\u00f0i. En p\u00f3stm\u00f3dernistar og gagnr\u00fdnir fr\u00e6\u00f0imenn, held \u00e9g fram, r\u00f3tv\u00e6\u00f0a \u00feessa n\u00fat\u00edma sj\u00e1lfsvitund sem Descartes og Kant h\u00e9ldu \u00e1 lofti, og gefa hinu falda, innra, \u201esanna\u201c sj\u00e1lfi algj\u00f6r yfirr\u00e1\u00f0 yfir l\u00edkamanum.<\/p>\n\n\n\n\u00deetta sj\u00f3narmi\u00f0 kom kannski best fram \u00ed tilvistarstefnu Jean-Paul Sartre, sem hann skilgreindi sem forgang tilverunnar umfram kjarna [essence]. Samkv\u00e6mt or\u00f0um Sartre \u00fe\u00fd\u00f0ir \u00feetta a\u00f0 frelsi kemur \u00e1 undan og \u00e1kvar\u00f0ar merkingu og tilgang. Hver \u00e9g er, er virkni, ekki \u00e1kve\u00f0innar vissu um \u00e1kve\u00f0nar hlutl\u00e6gar forsendur, heldur frekar eigi\u00f0 valkv\u00e6tt fullveldi.<\/p>\n\n\n\nEf \u00fe\u00fa s\u00e9r\u00f0 ekki \u00e1hrif \u00feessarar byltingar \u00ed or\u00f0r\u00e6\u00f0u n\u00fat\u00edmans var\u00f0andi kynvitund, \u00fe\u00e1 fylgist \u00fe\u00fa ekki me\u00f0. Aftur og aftur er okkur sagt a\u00f0 \u201ehi\u00f0 raunverulega sj\u00e1lf\u201c geti veri\u00f0 eitthva\u00f0 anna\u00f0 en l\u00edkaminn sem \u00e9g ber, og a\u00f0 hi\u00f0 fyrrnefnda geti haft yfirr\u00e1\u00f0 yfir hinu s\u00ed\u00f0arnefnda. \u00de\u00f3tt kynjafl\u00e6\u00f0i [gender fluidity – kynjausli] v\u00e6ri ekki til sta\u00f0ar \u00e1 t\u00edmum Sartres, \u00fe\u00e1 lei\u00f0ir snyrtilega af \u00fev\u00ed heimspeki hans um r\u00f3tt\u00e6kt n\u00fat\u00edmasj\u00e1lf, forr\u00e9ttindi hins innra fram yfir hi\u00f0 ytra. Og \u00ed sta\u00f0 cogito<\/em> hugsunar Descartes e\u00f0a a priori hugmynda Kants, halda p\u00f3stm\u00f3dernistar \u00fev\u00ed fram a\u00f0 menningarlegir ford\u00f3mar, sem eru fyrir hendi \u00ed huga okkar, liti \u00f3hj\u00e1kv\u00e6milega skynjun okkar \u00e1 veruleikanum.<\/p>\n\n\n\n<\/p>\n\n\n\nMe\u00f0 or\u00f0um Sartres er skilgrieningin hver \u00e9g er <\/em><\/strong><\/p>\n\n\n\nekki fall af \u00e1kve\u00f0num hlutl\u00e6gum forsendum <\/em><\/strong><\/p>\n\n\n\nheldur frekar af fullveldi m\u00ednu.<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6tt \u00feessu er au\u00f0vita\u00f0 hin bibl\u00edulega og klass\u00edska hugmynd um a\u00f0 hi\u00f0 sanna sj\u00e1lf s\u00e9 \u00ed sameiningu l\u00edkama og s\u00e1lar. S\u00fa sta\u00f0fasta \u00e1hersla sem hin hugr\u00e6na hetja m\u00edn, T\u00f3mas fr\u00e1 Aquino, hefur \u00e1 s\u00e1lina, a\u00f0 h\u00fan s\u00e9 \u201eform\u201c l\u00edkamans, er afar mikilv\u00e6g \u00ed \u00feessu samhengi, \u00fev\u00ed h\u00fan gerir r\u00e1\u00f0 fyrir a\u00f0 s\u00e1lin hafi ekki aljg\u00f6rt misnotkunarvald yfir l\u00edkamanum. \u00deessi afsta\u00f0a hefur l\u00edkaminn \u00ed s\u00e9r, l\u00edfgar hann, gerir hann a\u00f0 \u00fev\u00ed sem hann er. T\u00f3mas tilgreinir a\u00f0 \u201es\u00e1lin s\u00e9 \u00ed l\u00edkamanum, ekki eins og h\u00fan s\u00e9 innifalin \u00ed honum, heldur eins og h\u00fan innihaldi hann.\u201c \u00deess vegna virkar \u00feessi tv\u00edskipting milli \u201ehins raunverulega sj\u00e1lfs\u201c h\u00e9r inni og l\u00edkamans \u00fearna \u00fati einfaldlega ekki. \u00deessari hr\u00e6\u00f0ilegu og kolr\u00f6ngu mannfr\u00e6\u00f0i er n\u00fa teki\u00f0 sem sj\u00e1lfs\u00f6g\u00f0um hlut og gegn henni ve\u00f0um vi\u00f0 a\u00f0 berjast.<\/p>\n\n\n\n<\/p>\n\n\n\nSannleikurinn ger\u00f0ur afst\u00e6\u00f0ur<\/strong><\/p>\n\n\n\nAnna\u00f0 helsta einkenni p\u00f3stm\u00f3dernismans og hinnar kr\u00edtisku kenningar er dj\u00fapst\u00e6\u00f0 efasemd gagnvart sannleikskr\u00f6fum. R\u00f6k gegn \u00feessari afst\u00f6\u00f0u m\u00e1 rekja til Platons og \u00c1g\u00fast\u00ednusar: Ef \u00fe\u00fa tekur \u00fe\u00e9r st\u00f6\u00f0u innan r\u00f3tt\u00e6kra efasemda, ert \u00fe\u00fa \u00fe\u00e1 jafnframt efins um \u00fe\u00edna eigin kenningu? Hi\u00f0 kaldh\u00e6\u00f0nislega er a\u00f0 \u00feeir sem berjast fyrir afst\u00e6\u00f0ishyggju sannleikans halda \u00ed raun a\u00f0 \u00feeirra eigin kenning s\u00e9 s\u00f6nn!<\/p>\n\n\n\n\u00cd \u00feessari efasemd stendur hin kr\u00edt\u00edska kenning jafn miki\u00f0 gegn uppl\u00fdsingunni og gegn klass\u00edskri kenningu. Me\u00f0 hli\u00f0sj\u00f3n af sj\u00f3narhorni Nietzsches halda gagnr\u00fdnir fr\u00e6\u00f0imenn \u00fev\u00ed fram, a\u00f0 vi\u00f0 f\u00e1um aldrei skilning \u00e1 \u00fev\u00ed hvernig hlutirnir s\u00e9u \u00ed raun, heldur a\u00f0eins fr\u00e1 takm\u00f6rku\u00f0u sj\u00f3narhorni. \u00deeir draga fortjaldi\u00f0 s\u00edfellt til baka fr\u00e1 fullyr\u00f0ingum um hlutl\u00e6gan sannleika og sj\u00e1 \u00e6t\u00ed\u00f0 valdabar\u00e1ttu a\u00f0 baki \u00feeim. Ef \u00fea\u00f0 er a\u00f0eins \u00feinn sannleikur og minn sannleikur, \u00fe\u00e1 er \u201esannleikurinn\u201c \u00ed raun vopn sem valdamiki\u00f0 f\u00f3lk notar til a\u00f0 vi\u00f0halda forr\u00e9ttindum s\u00ednum.<\/p>\n\n\n\nMynd sem fylgir greininni<\/figcaption><\/figure>\n\n\n\nMegin innbl\u00e1stur \u00feessa er a\u00f0 finna \u00ed kenningum h\u00f6fu\u00f0d\u00fdrlings hinnar gagnr\u00fdnu kenningar -critical theory – Jacques Derrida. \u00de\u00e9ttofnir textar hans eru fr\u00e6gir fyrir a\u00f0 vera \u00f3lesanlegir, en \u00feeir virka sem eins konar helgir textar fyrir p\u00f3stm\u00f3dernismann. Derrida er fr\u00e6gastur fyrir \u00fea\u00f0 sem hann kalla\u00f0i \u201eafbyggingu”, n\u00e1lgun \u00e1 merkingarmi\u00f0l\u00e6ga hef\u00f0 klass\u00edskrar heimspeki \u00e1 Vesturl\u00f6ndum. Fr\u00e1 forn\u00f6ld h\u00f6f\u00f0um vi\u00f0 \u00fe\u00e1 sannf\u00e6ringu a\u00f0 logos – <\/em>tungum\u00e1li\u00f0, or\u00f0i\u00f0 – g\u00e6ti komi\u00f0 okkur \u00ed snertingu vi\u00f0 sannleikann, vi\u00f0 sj\u00e1lfan veruleikann. Leiddu hugann h\u00e9r a\u00f0 T\u00f3masi af Akv\u00edn\u00f3, sem tala\u00f0i fyrir samskiptum hugans vi\u00f0 veruleikannn \u00ed gegnum tungum\u00e1li\u00f0. Or\u00f0in veita okkur a\u00f0gang a\u00f0 \u00fev\u00ed hvernig hlutirnir eru.<\/p>\n\n\n\nDerrida afbyggir \u00fe\u00e1 n\u00e1lgun og veltir fyrir s\u00e9r a\u00f0 \u201eIl n\u2019y a pas de hors-texte\u201c: \u201e\u00dea\u00f0 er ekkert utan textans.\u201c \u00deess \u00ed sta\u00f0 er \u00fea\u00f0 sem \u00fe\u00fa hefur, endalaus leikur a\u00f0 \u00fev\u00ed sem hann kallar diff\u00e9rence e\u00f0a mun. Or\u00f0 v\u00edsa a\u00f0eins til annarra or\u00f0a, og \u00e9g held mig varanlega innan samhengis textans, \u00fear sem merkingunni er alltaf fresta\u00f0. \u00deess vegna lei\u00f0ir hinn fr\u00e6gi or\u00f0aleikur hans: diff\u00e9rence, munurinn \u00e1 or\u00f0um, til diff\u00e9rance, frestun merkingar. \u00c9g veit aldrei hva\u00f0 hlutirnir eru \u00ed raun og veru, og sannleikurinn er alltaf opinn. Hlj\u00f3mar \u00feetta kunnuglega? \u00dea\u00f0 sem eitt sinn var hv\u00edsla\u00f0 \u00ed ranns\u00f3knarh\u00e1ttum fr\u00f6nsku akadem\u00edunnar er n\u00fa or\u00f0i\u00f0 sj\u00e1lfgefin afsta\u00f0a megin\u00feorra ungs f\u00f3lks \u00ed dag.<\/p>\n\n\n\n\u00c9g heyr\u00f0i Derrida einu sinni \u00e1 r\u00e1\u00f0stefnu \u00fear sem einhver spur\u00f0i hann: \u201eHvernig myndir \u00fe\u00fa skilgreina afbyggingu?\u201c Hann svara\u00f0i \u00e1 fr\u00f6nsku sinni a\u00f0 afbygging \u00fe\u00fd\u00f0i \u201eViens, oui, oui\u201c: \u201eKomdu, j\u00e1, j\u00e1.\u201c \u00dea\u00f0 sem hann \u00e1 vi\u00f0 er varanleg opnun fyrir einhverju n\u00fdju, einhverri ferskri skilgreiningu \u00e1 merkingu. \u00deetta hlj\u00f3mar j\u00e1kv\u00e6tt, en skuggahli\u00f0in er au\u00f0vita\u00f0 s\u00fa a\u00f0 \u00fea\u00f0 er enginn endanlegur sannleikur, engin endanleg lausn \u00e1 spurningunni. \u00dea\u00f0 er alltaf eitthva\u00f0 n\u00fdtt sem getur komi\u00f0, einhver n\u00fd lei\u00f0 til a\u00f0 skilgreina texta. Hver er \u00e9g? Hver er tilgangur l\u00edfs m\u00edns? Hvers kyns er \u00e9g? \u201eViens, oui, oui. Hugsa\u00f0u um \u00fea\u00f0 \u00e1 n\u00fdjan h\u00e1tt. Vertu ekki bundinn vi\u00f0 g\u00f6mul sj\u00f3narmi\u00f0. Vertu opinn.\u201c<\/p>\n\n\n\n\u00cd sinni fyndnu og f\u00e1r\u00e1nlegu mynd ver\u00f0ur \u00feetta a\u00f0 \u00feeirri einkennandi hugmynd a\u00f0 jafnvel st\u00e6r\u00f0fr\u00e6\u00f0i og v\u00edsindi s\u00e9u birtingarmynd hv\u00edtra yfirr\u00e1\u00f0a e\u00f0a \u00fatilokunar hinna valdalausu. Jafnvel einfaldar st\u00e6r\u00f0fr\u00e6\u00f0ilegar fullyr\u00f0ingar eins og tveir pl\u00fas tveir eru fj\u00f3rir eru \u00feekkingarfr\u00e6\u00f0ileg k\u00fagun. A\u00f0 krefjast \u00feess a\u00f0 ma\u00f0ur fylgi hinni v\u00edsindalegu a\u00f0fer\u00f0 er bara valdaleikur og \u00fevingun einnar lei\u00f0ar til a\u00f0 vita. \u00dea\u00f0 er aldrei h\u00e6gt a\u00f0 segja a\u00f0 eitthva\u00f0 s\u00e9 satt.<\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6\u00f0 f\u00e9lagskenning<\/strong><\/p>\n\n\n\n\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Hinn a\u00f0ilinn, Kant, heldur \u00fev\u00ed fram sem fr\u00e6gt er \u00ed riti s\u00ednu Gagnr\u00fdni \u00e1 hreina skynsemi<\/em> a\u00f0 hinir miklu skipuleggjandi flokkar hef\u00f0bundinnar heimspeki \u2013 t\u00edmi, r\u00fam, orsakasamhengi, sj\u00e1lfsmynd o.s.frv. \u2013 s\u00e9u ekki \u00ed raun \u00ed heiminum heldur \u00ed huganum sem fyrirfram \u00e1kve\u00f0nin byggingarform – a priori<\/em>. \u00deess vegna sn\u00fdst hugurinn ekki um veruleikann; heldur sn\u00fdst veruleikinn, ef svo m\u00e1 a\u00f0 or\u00f0i komast, um hugann.<\/p>\n\n\n\nVi\u00f0 finnum mj\u00f6g svipa\u00f0a hugsun \u00ed fr\u00e1s\u00f6gn Kants af si\u00f0fer\u00f0ilegu l\u00edfi. \u00dea\u00f0 eina sem h\u00e6gt er a\u00f0 kalla gott \u00ed \u00f3heftum skilningi, segir hann, er g\u00f3\u00f0ur vilji. Kant forgangsra\u00f0ar hinu innra fram yfir hi\u00f0 ytra: \u00c9g l\u00edt ekki \u00e1 gj\u00f6r\u00f0ir m\u00ednar \u00ed heiminum til a\u00f0 \u00e1kvar\u00f0a hva\u00f0 er r\u00e9tt e\u00f0a rangt; heldur er \u00fea\u00f0 viljinn, sem stj\u00f3rnast af \u00feeirri flokkabundnu skipun sem finnst vi\u00f0 r\u00f3t eigin tilvistar, sem \u00e1kvar\u00f0ar si\u00f0fer\u00f0ilega r\u00e9tts\u00fdni e\u00f0a si\u00f0leysi.<\/p>\n\n\n\n\u00deessar heimspekilegu hreyfingar b\u00e6\u00f0i hj\u00e1 Descartes og Kant, sem setja n\u00fa hi\u00f0 raunverulega sj\u00e1lf \u00ed dj\u00fapa, falda mi\u00f0ju sj\u00e1lfsmyndar mannsins, gegnt l\u00edkamanum, eiga r\u00e6tur s\u00ednar a\u00f0 rekja til fornrar gnost\u00edskrar stefnu, sem \u00e1 mj\u00f6g svipa\u00f0an h\u00e1tt forgangsra\u00f0a\u00f0i hinu innra umfram hi\u00f0 ytra. Lestu Cyril O’Regan um \u00feetta atri\u00f0i. En p\u00f3stm\u00f3dernistar og gagnr\u00fdnir fr\u00e6\u00f0imenn, held \u00e9g fram, r\u00f3tv\u00e6\u00f0a \u00feessa n\u00fat\u00edma sj\u00e1lfsvitund sem Descartes og Kant h\u00e9ldu \u00e1 lofti, og gefa hinu falda, innra, \u201esanna\u201c sj\u00e1lfi algj\u00f6r yfirr\u00e1\u00f0 yfir l\u00edkamanum.<\/p>\n\n\n\n\u00deetta sj\u00f3narmi\u00f0 kom kannski best fram \u00ed tilvistarstefnu Jean-Paul Sartre, sem hann skilgreindi sem forgang tilverunnar umfram kjarna [essence]. Samkv\u00e6mt or\u00f0um Sartre \u00fe\u00fd\u00f0ir \u00feetta a\u00f0 frelsi kemur \u00e1 undan og \u00e1kvar\u00f0ar merkingu og tilgang. Hver \u00e9g er, er virkni, ekki \u00e1kve\u00f0innar vissu um \u00e1kve\u00f0nar hlutl\u00e6gar forsendur, heldur frekar eigi\u00f0 valkv\u00e6tt fullveldi.<\/p>\n\n\n\nEf \u00fe\u00fa s\u00e9r\u00f0 ekki \u00e1hrif \u00feessarar byltingar \u00ed or\u00f0r\u00e6\u00f0u n\u00fat\u00edmans var\u00f0andi kynvitund, \u00fe\u00e1 fylgist \u00fe\u00fa ekki me\u00f0. Aftur og aftur er okkur sagt a\u00f0 \u201ehi\u00f0 raunverulega sj\u00e1lf\u201c geti veri\u00f0 eitthva\u00f0 anna\u00f0 en l\u00edkaminn sem \u00e9g ber, og a\u00f0 hi\u00f0 fyrrnefnda geti haft yfirr\u00e1\u00f0 yfir hinu s\u00ed\u00f0arnefnda. \u00de\u00f3tt kynjafl\u00e6\u00f0i [gender fluidity – kynjausli] v\u00e6ri ekki til sta\u00f0ar \u00e1 t\u00edmum Sartres, \u00fe\u00e1 lei\u00f0ir snyrtilega af \u00fev\u00ed heimspeki hans um r\u00f3tt\u00e6kt n\u00fat\u00edmasj\u00e1lf, forr\u00e9ttindi hins innra fram yfir hi\u00f0 ytra. Og \u00ed sta\u00f0 cogito<\/em> hugsunar Descartes e\u00f0a a priori hugmynda Kants, halda p\u00f3stm\u00f3dernistar \u00fev\u00ed fram a\u00f0 menningarlegir ford\u00f3mar, sem eru fyrir hendi \u00ed huga okkar, liti \u00f3hj\u00e1kv\u00e6milega skynjun okkar \u00e1 veruleikanum.<\/p>\n\n\n\n<\/p>\n\n\n\nMe\u00f0 or\u00f0um Sartres er skilgrieningin hver \u00e9g er <\/em><\/strong><\/p>\n\n\n\nekki fall af \u00e1kve\u00f0num hlutl\u00e6gum forsendum <\/em><\/strong><\/p>\n\n\n\nheldur frekar af fullveldi m\u00ednu.<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6tt \u00feessu er au\u00f0vita\u00f0 hin bibl\u00edulega og klass\u00edska hugmynd um a\u00f0 hi\u00f0 sanna sj\u00e1lf s\u00e9 \u00ed sameiningu l\u00edkama og s\u00e1lar. S\u00fa sta\u00f0fasta \u00e1hersla sem hin hugr\u00e6na hetja m\u00edn, T\u00f3mas fr\u00e1 Aquino, hefur \u00e1 s\u00e1lina, a\u00f0 h\u00fan s\u00e9 \u201eform\u201c l\u00edkamans, er afar mikilv\u00e6g \u00ed \u00feessu samhengi, \u00fev\u00ed h\u00fan gerir r\u00e1\u00f0 fyrir a\u00f0 s\u00e1lin hafi ekki aljg\u00f6rt misnotkunarvald yfir l\u00edkamanum. \u00deessi afsta\u00f0a hefur l\u00edkaminn \u00ed s\u00e9r, l\u00edfgar hann, gerir hann a\u00f0 \u00fev\u00ed sem hann er. T\u00f3mas tilgreinir a\u00f0 \u201es\u00e1lin s\u00e9 \u00ed l\u00edkamanum, ekki eins og h\u00fan s\u00e9 innifalin \u00ed honum, heldur eins og h\u00fan innihaldi hann.\u201c \u00deess vegna virkar \u00feessi tv\u00edskipting milli \u201ehins raunverulega sj\u00e1lfs\u201c h\u00e9r inni og l\u00edkamans \u00fearna \u00fati einfaldlega ekki. \u00deessari hr\u00e6\u00f0ilegu og kolr\u00f6ngu mannfr\u00e6\u00f0i er n\u00fa teki\u00f0 sem sj\u00e1lfs\u00f6g\u00f0um hlut og gegn henni ve\u00f0um vi\u00f0 a\u00f0 berjast.<\/p>\n\n\n\n<\/p>\n\n\n\nSannleikurinn ger\u00f0ur afst\u00e6\u00f0ur<\/strong><\/p>\n\n\n\nAnna\u00f0 helsta einkenni p\u00f3stm\u00f3dernismans og hinnar kr\u00edtisku kenningar er dj\u00fapst\u00e6\u00f0 efasemd gagnvart sannleikskr\u00f6fum. R\u00f6k gegn \u00feessari afst\u00f6\u00f0u m\u00e1 rekja til Platons og \u00c1g\u00fast\u00ednusar: Ef \u00fe\u00fa tekur \u00fe\u00e9r st\u00f6\u00f0u innan r\u00f3tt\u00e6kra efasemda, ert \u00fe\u00fa \u00fe\u00e1 jafnframt efins um \u00fe\u00edna eigin kenningu? Hi\u00f0 kaldh\u00e6\u00f0nislega er a\u00f0 \u00feeir sem berjast fyrir afst\u00e6\u00f0ishyggju sannleikans halda \u00ed raun a\u00f0 \u00feeirra eigin kenning s\u00e9 s\u00f6nn!<\/p>\n\n\n\n\u00cd \u00feessari efasemd stendur hin kr\u00edt\u00edska kenning jafn miki\u00f0 gegn uppl\u00fdsingunni og gegn klass\u00edskri kenningu. Me\u00f0 hli\u00f0sj\u00f3n af sj\u00f3narhorni Nietzsches halda gagnr\u00fdnir fr\u00e6\u00f0imenn \u00fev\u00ed fram, a\u00f0 vi\u00f0 f\u00e1um aldrei skilning \u00e1 \u00fev\u00ed hvernig hlutirnir s\u00e9u \u00ed raun, heldur a\u00f0eins fr\u00e1 takm\u00f6rku\u00f0u sj\u00f3narhorni. \u00deeir draga fortjaldi\u00f0 s\u00edfellt til baka fr\u00e1 fullyr\u00f0ingum um hlutl\u00e6gan sannleika og sj\u00e1 \u00e6t\u00ed\u00f0 valdabar\u00e1ttu a\u00f0 baki \u00feeim. Ef \u00fea\u00f0 er a\u00f0eins \u00feinn sannleikur og minn sannleikur, \u00fe\u00e1 er \u201esannleikurinn\u201c \u00ed raun vopn sem valdamiki\u00f0 f\u00f3lk notar til a\u00f0 vi\u00f0halda forr\u00e9ttindum s\u00ednum.<\/p>\n\n\n\nMynd sem fylgir greininni<\/figcaption><\/figure>\n\n\n\nMegin innbl\u00e1stur \u00feessa er a\u00f0 finna \u00ed kenningum h\u00f6fu\u00f0d\u00fdrlings hinnar gagnr\u00fdnu kenningar -critical theory – Jacques Derrida. \u00de\u00e9ttofnir textar hans eru fr\u00e6gir fyrir a\u00f0 vera \u00f3lesanlegir, en \u00feeir virka sem eins konar helgir textar fyrir p\u00f3stm\u00f3dernismann. Derrida er fr\u00e6gastur fyrir \u00fea\u00f0 sem hann kalla\u00f0i \u201eafbyggingu”, n\u00e1lgun \u00e1 merkingarmi\u00f0l\u00e6ga hef\u00f0 klass\u00edskrar heimspeki \u00e1 Vesturl\u00f6ndum. Fr\u00e1 forn\u00f6ld h\u00f6f\u00f0um vi\u00f0 \u00fe\u00e1 sannf\u00e6ringu a\u00f0 logos – <\/em>tungum\u00e1li\u00f0, or\u00f0i\u00f0 – g\u00e6ti komi\u00f0 okkur \u00ed snertingu vi\u00f0 sannleikann, vi\u00f0 sj\u00e1lfan veruleikann. Leiddu hugann h\u00e9r a\u00f0 T\u00f3masi af Akv\u00edn\u00f3, sem tala\u00f0i fyrir samskiptum hugans vi\u00f0 veruleikannn \u00ed gegnum tungum\u00e1li\u00f0. Or\u00f0in veita okkur a\u00f0gang a\u00f0 \u00fev\u00ed hvernig hlutirnir eru.<\/p>\n\n\n\nDerrida afbyggir \u00fe\u00e1 n\u00e1lgun og veltir fyrir s\u00e9r a\u00f0 \u201eIl n\u2019y a pas de hors-texte\u201c: \u201e\u00dea\u00f0 er ekkert utan textans.\u201c \u00deess \u00ed sta\u00f0 er \u00fea\u00f0 sem \u00fe\u00fa hefur, endalaus leikur a\u00f0 \u00fev\u00ed sem hann kallar diff\u00e9rence e\u00f0a mun. Or\u00f0 v\u00edsa a\u00f0eins til annarra or\u00f0a, og \u00e9g held mig varanlega innan samhengis textans, \u00fear sem merkingunni er alltaf fresta\u00f0. \u00deess vegna lei\u00f0ir hinn fr\u00e6gi or\u00f0aleikur hans: diff\u00e9rence, munurinn \u00e1 or\u00f0um, til diff\u00e9rance, frestun merkingar. \u00c9g veit aldrei hva\u00f0 hlutirnir eru \u00ed raun og veru, og sannleikurinn er alltaf opinn. Hlj\u00f3mar \u00feetta kunnuglega? \u00dea\u00f0 sem eitt sinn var hv\u00edsla\u00f0 \u00ed ranns\u00f3knarh\u00e1ttum fr\u00f6nsku akadem\u00edunnar er n\u00fa or\u00f0i\u00f0 sj\u00e1lfgefin afsta\u00f0a megin\u00feorra ungs f\u00f3lks \u00ed dag.<\/p>\n\n\n\n\u00c9g heyr\u00f0i Derrida einu sinni \u00e1 r\u00e1\u00f0stefnu \u00fear sem einhver spur\u00f0i hann: \u201eHvernig myndir \u00fe\u00fa skilgreina afbyggingu?\u201c Hann svara\u00f0i \u00e1 fr\u00f6nsku sinni a\u00f0 afbygging \u00fe\u00fd\u00f0i \u201eViens, oui, oui\u201c: \u201eKomdu, j\u00e1, j\u00e1.\u201c \u00dea\u00f0 sem hann \u00e1 vi\u00f0 er varanleg opnun fyrir einhverju n\u00fdju, einhverri ferskri skilgreiningu \u00e1 merkingu. \u00deetta hlj\u00f3mar j\u00e1kv\u00e6tt, en skuggahli\u00f0in er au\u00f0vita\u00f0 s\u00fa a\u00f0 \u00fea\u00f0 er enginn endanlegur sannleikur, engin endanleg lausn \u00e1 spurningunni. \u00dea\u00f0 er alltaf eitthva\u00f0 n\u00fdtt sem getur komi\u00f0, einhver n\u00fd lei\u00f0 til a\u00f0 skilgreina texta. Hver er \u00e9g? Hver er tilgangur l\u00edfs m\u00edns? Hvers kyns er \u00e9g? \u201eViens, oui, oui. Hugsa\u00f0u um \u00fea\u00f0 \u00e1 n\u00fdjan h\u00e1tt. Vertu ekki bundinn vi\u00f0 g\u00f6mul sj\u00f3narmi\u00f0. Vertu opinn.\u201c<\/p>\n\n\n\n\u00cd sinni fyndnu og f\u00e1r\u00e1nlegu mynd ver\u00f0ur \u00feetta a\u00f0 \u00feeirri einkennandi hugmynd a\u00f0 jafnvel st\u00e6r\u00f0fr\u00e6\u00f0i og v\u00edsindi s\u00e9u birtingarmynd hv\u00edtra yfirr\u00e1\u00f0a e\u00f0a \u00fatilokunar hinna valdalausu. Jafnvel einfaldar st\u00e6r\u00f0fr\u00e6\u00f0ilegar fullyr\u00f0ingar eins og tveir pl\u00fas tveir eru fj\u00f3rir eru \u00feekkingarfr\u00e6\u00f0ileg k\u00fagun. A\u00f0 krefjast \u00feess a\u00f0 ma\u00f0ur fylgi hinni v\u00edsindalegu a\u00f0fer\u00f0 er bara valdaleikur og \u00fevingun einnar lei\u00f0ar til a\u00f0 vita. \u00dea\u00f0 er aldrei h\u00e6gt a\u00f0 segja a\u00f0 eitthva\u00f0 s\u00e9 satt.<\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6\u00f0 f\u00e9lagskenning<\/strong><\/p>\n\n\n\n\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Vi\u00f0 finnum mj\u00f6g svipa\u00f0a hugsun \u00ed fr\u00e1s\u00f6gn Kants af si\u00f0fer\u00f0ilegu l\u00edfi. \u00dea\u00f0 eina sem h\u00e6gt er a\u00f0 kalla gott \u00ed \u00f3heftum skilningi, segir hann, er g\u00f3\u00f0ur vilji. Kant forgangsra\u00f0ar hinu innra fram yfir hi\u00f0 ytra: \u00c9g l\u00edt ekki \u00e1 gj\u00f6r\u00f0ir m\u00ednar \u00ed heiminum til a\u00f0 \u00e1kvar\u00f0a hva\u00f0 er r\u00e9tt e\u00f0a rangt; heldur er \u00fea\u00f0 viljinn, sem stj\u00f3rnast af \u00feeirri flokkabundnu skipun sem finnst vi\u00f0 r\u00f3t eigin tilvistar, sem \u00e1kvar\u00f0ar si\u00f0fer\u00f0ilega r\u00e9tts\u00fdni e\u00f0a si\u00f0leysi.<\/p>\n\n\n\n
\u00deessar heimspekilegu hreyfingar b\u00e6\u00f0i hj\u00e1 Descartes og Kant, sem setja n\u00fa hi\u00f0 raunverulega sj\u00e1lf \u00ed dj\u00fapa, falda mi\u00f0ju sj\u00e1lfsmyndar mannsins, gegnt l\u00edkamanum, eiga r\u00e6tur s\u00ednar a\u00f0 rekja til fornrar gnost\u00edskrar stefnu, sem \u00e1 mj\u00f6g svipa\u00f0an h\u00e1tt forgangsra\u00f0a\u00f0i hinu innra umfram hi\u00f0 ytra. Lestu Cyril O’Regan um \u00feetta atri\u00f0i. En p\u00f3stm\u00f3dernistar og gagnr\u00fdnir fr\u00e6\u00f0imenn, held \u00e9g fram, r\u00f3tv\u00e6\u00f0a \u00feessa n\u00fat\u00edma sj\u00e1lfsvitund sem Descartes og Kant h\u00e9ldu \u00e1 lofti, og gefa hinu falda, innra, \u201esanna\u201c sj\u00e1lfi algj\u00f6r yfirr\u00e1\u00f0 yfir l\u00edkamanum.<\/p>\n\n\n\n
\u00deetta sj\u00f3narmi\u00f0 kom kannski best fram \u00ed tilvistarstefnu Jean-Paul Sartre, sem hann skilgreindi sem forgang tilverunnar umfram kjarna [essence]. Samkv\u00e6mt or\u00f0um Sartre \u00fe\u00fd\u00f0ir \u00feetta a\u00f0 frelsi kemur \u00e1 undan og \u00e1kvar\u00f0ar merkingu og tilgang. Hver \u00e9g er, er virkni, ekki \u00e1kve\u00f0innar vissu um \u00e1kve\u00f0nar hlutl\u00e6gar forsendur, heldur frekar eigi\u00f0 valkv\u00e6tt fullveldi.<\/p>\n\n\n\n
Ef \u00fe\u00fa s\u00e9r\u00f0 ekki \u00e1hrif \u00feessarar byltingar \u00ed or\u00f0r\u00e6\u00f0u n\u00fat\u00edmans var\u00f0andi kynvitund, \u00fe\u00e1 fylgist \u00fe\u00fa ekki me\u00f0. Aftur og aftur er okkur sagt a\u00f0 \u201ehi\u00f0 raunverulega sj\u00e1lf\u201c geti veri\u00f0 eitthva\u00f0 anna\u00f0 en l\u00edkaminn sem \u00e9g ber, og a\u00f0 hi\u00f0 fyrrnefnda geti haft yfirr\u00e1\u00f0 yfir hinu s\u00ed\u00f0arnefnda. \u00de\u00f3tt kynjafl\u00e6\u00f0i [gender fluidity – kynjausli] v\u00e6ri ekki til sta\u00f0ar \u00e1 t\u00edmum Sartres, \u00fe\u00e1 lei\u00f0ir snyrtilega af \u00fev\u00ed heimspeki hans um r\u00f3tt\u00e6kt n\u00fat\u00edmasj\u00e1lf, forr\u00e9ttindi hins innra fram yfir hi\u00f0 ytra. Og \u00ed sta\u00f0 cogito<\/em> hugsunar Descartes e\u00f0a a priori hugmynda Kants, halda p\u00f3stm\u00f3dernistar \u00fev\u00ed fram a\u00f0 menningarlegir ford\u00f3mar, sem eru fyrir hendi \u00ed huga okkar, liti \u00f3hj\u00e1kv\u00e6milega skynjun okkar \u00e1 veruleikanum.<\/p>\n\n\n\n<\/p>\n\n\n\nMe\u00f0 or\u00f0um Sartres er skilgrieningin hver \u00e9g er <\/em><\/strong><\/p>\n\n\n\nekki fall af \u00e1kve\u00f0num hlutl\u00e6gum forsendum <\/em><\/strong><\/p>\n\n\n\nheldur frekar af fullveldi m\u00ednu.<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6tt \u00feessu er au\u00f0vita\u00f0 hin bibl\u00edulega og klass\u00edska hugmynd um a\u00f0 hi\u00f0 sanna sj\u00e1lf s\u00e9 \u00ed sameiningu l\u00edkama og s\u00e1lar. S\u00fa sta\u00f0fasta \u00e1hersla sem hin hugr\u00e6na hetja m\u00edn, T\u00f3mas fr\u00e1 Aquino, hefur \u00e1 s\u00e1lina, a\u00f0 h\u00fan s\u00e9 \u201eform\u201c l\u00edkamans, er afar mikilv\u00e6g \u00ed \u00feessu samhengi, \u00fev\u00ed h\u00fan gerir r\u00e1\u00f0 fyrir a\u00f0 s\u00e1lin hafi ekki aljg\u00f6rt misnotkunarvald yfir l\u00edkamanum. \u00deessi afsta\u00f0a hefur l\u00edkaminn \u00ed s\u00e9r, l\u00edfgar hann, gerir hann a\u00f0 \u00fev\u00ed sem hann er. T\u00f3mas tilgreinir a\u00f0 \u201es\u00e1lin s\u00e9 \u00ed l\u00edkamanum, ekki eins og h\u00fan s\u00e9 innifalin \u00ed honum, heldur eins og h\u00fan innihaldi hann.\u201c \u00deess vegna virkar \u00feessi tv\u00edskipting milli \u201ehins raunverulega sj\u00e1lfs\u201c h\u00e9r inni og l\u00edkamans \u00fearna \u00fati einfaldlega ekki. \u00deessari hr\u00e6\u00f0ilegu og kolr\u00f6ngu mannfr\u00e6\u00f0i er n\u00fa teki\u00f0 sem sj\u00e1lfs\u00f6g\u00f0um hlut og gegn henni ve\u00f0um vi\u00f0 a\u00f0 berjast.<\/p>\n\n\n\n<\/p>\n\n\n\nSannleikurinn ger\u00f0ur afst\u00e6\u00f0ur<\/strong><\/p>\n\n\n\nAnna\u00f0 helsta einkenni p\u00f3stm\u00f3dernismans og hinnar kr\u00edtisku kenningar er dj\u00fapst\u00e6\u00f0 efasemd gagnvart sannleikskr\u00f6fum. R\u00f6k gegn \u00feessari afst\u00f6\u00f0u m\u00e1 rekja til Platons og \u00c1g\u00fast\u00ednusar: Ef \u00fe\u00fa tekur \u00fe\u00e9r st\u00f6\u00f0u innan r\u00f3tt\u00e6kra efasemda, ert \u00fe\u00fa \u00fe\u00e1 jafnframt efins um \u00fe\u00edna eigin kenningu? Hi\u00f0 kaldh\u00e6\u00f0nislega er a\u00f0 \u00feeir sem berjast fyrir afst\u00e6\u00f0ishyggju sannleikans halda \u00ed raun a\u00f0 \u00feeirra eigin kenning s\u00e9 s\u00f6nn!<\/p>\n\n\n\n\u00cd \u00feessari efasemd stendur hin kr\u00edt\u00edska kenning jafn miki\u00f0 gegn uppl\u00fdsingunni og gegn klass\u00edskri kenningu. Me\u00f0 hli\u00f0sj\u00f3n af sj\u00f3narhorni Nietzsches halda gagnr\u00fdnir fr\u00e6\u00f0imenn \u00fev\u00ed fram, a\u00f0 vi\u00f0 f\u00e1um aldrei skilning \u00e1 \u00fev\u00ed hvernig hlutirnir s\u00e9u \u00ed raun, heldur a\u00f0eins fr\u00e1 takm\u00f6rku\u00f0u sj\u00f3narhorni. \u00deeir draga fortjaldi\u00f0 s\u00edfellt til baka fr\u00e1 fullyr\u00f0ingum um hlutl\u00e6gan sannleika og sj\u00e1 \u00e6t\u00ed\u00f0 valdabar\u00e1ttu a\u00f0 baki \u00feeim. Ef \u00fea\u00f0 er a\u00f0eins \u00feinn sannleikur og minn sannleikur, \u00fe\u00e1 er \u201esannleikurinn\u201c \u00ed raun vopn sem valdamiki\u00f0 f\u00f3lk notar til a\u00f0 vi\u00f0halda forr\u00e9ttindum s\u00ednum.<\/p>\n\n\n\nMynd sem fylgir greininni<\/figcaption><\/figure>\n\n\n\nMegin innbl\u00e1stur \u00feessa er a\u00f0 finna \u00ed kenningum h\u00f6fu\u00f0d\u00fdrlings hinnar gagnr\u00fdnu kenningar -critical theory – Jacques Derrida. \u00de\u00e9ttofnir textar hans eru fr\u00e6gir fyrir a\u00f0 vera \u00f3lesanlegir, en \u00feeir virka sem eins konar helgir textar fyrir p\u00f3stm\u00f3dernismann. Derrida er fr\u00e6gastur fyrir \u00fea\u00f0 sem hann kalla\u00f0i \u201eafbyggingu”, n\u00e1lgun \u00e1 merkingarmi\u00f0l\u00e6ga hef\u00f0 klass\u00edskrar heimspeki \u00e1 Vesturl\u00f6ndum. Fr\u00e1 forn\u00f6ld h\u00f6f\u00f0um vi\u00f0 \u00fe\u00e1 sannf\u00e6ringu a\u00f0 logos – <\/em>tungum\u00e1li\u00f0, or\u00f0i\u00f0 – g\u00e6ti komi\u00f0 okkur \u00ed snertingu vi\u00f0 sannleikann, vi\u00f0 sj\u00e1lfan veruleikann. Leiddu hugann h\u00e9r a\u00f0 T\u00f3masi af Akv\u00edn\u00f3, sem tala\u00f0i fyrir samskiptum hugans vi\u00f0 veruleikannn \u00ed gegnum tungum\u00e1li\u00f0. Or\u00f0in veita okkur a\u00f0gang a\u00f0 \u00fev\u00ed hvernig hlutirnir eru.<\/p>\n\n\n\nDerrida afbyggir \u00fe\u00e1 n\u00e1lgun og veltir fyrir s\u00e9r a\u00f0 \u201eIl n\u2019y a pas de hors-texte\u201c: \u201e\u00dea\u00f0 er ekkert utan textans.\u201c \u00deess \u00ed sta\u00f0 er \u00fea\u00f0 sem \u00fe\u00fa hefur, endalaus leikur a\u00f0 \u00fev\u00ed sem hann kallar diff\u00e9rence e\u00f0a mun. Or\u00f0 v\u00edsa a\u00f0eins til annarra or\u00f0a, og \u00e9g held mig varanlega innan samhengis textans, \u00fear sem merkingunni er alltaf fresta\u00f0. \u00deess vegna lei\u00f0ir hinn fr\u00e6gi or\u00f0aleikur hans: diff\u00e9rence, munurinn \u00e1 or\u00f0um, til diff\u00e9rance, frestun merkingar. \u00c9g veit aldrei hva\u00f0 hlutirnir eru \u00ed raun og veru, og sannleikurinn er alltaf opinn. Hlj\u00f3mar \u00feetta kunnuglega? \u00dea\u00f0 sem eitt sinn var hv\u00edsla\u00f0 \u00ed ranns\u00f3knarh\u00e1ttum fr\u00f6nsku akadem\u00edunnar er n\u00fa or\u00f0i\u00f0 sj\u00e1lfgefin afsta\u00f0a megin\u00feorra ungs f\u00f3lks \u00ed dag.<\/p>\n\n\n\n\u00c9g heyr\u00f0i Derrida einu sinni \u00e1 r\u00e1\u00f0stefnu \u00fear sem einhver spur\u00f0i hann: \u201eHvernig myndir \u00fe\u00fa skilgreina afbyggingu?\u201c Hann svara\u00f0i \u00e1 fr\u00f6nsku sinni a\u00f0 afbygging \u00fe\u00fd\u00f0i \u201eViens, oui, oui\u201c: \u201eKomdu, j\u00e1, j\u00e1.\u201c \u00dea\u00f0 sem hann \u00e1 vi\u00f0 er varanleg opnun fyrir einhverju n\u00fdju, einhverri ferskri skilgreiningu \u00e1 merkingu. \u00deetta hlj\u00f3mar j\u00e1kv\u00e6tt, en skuggahli\u00f0in er au\u00f0vita\u00f0 s\u00fa a\u00f0 \u00fea\u00f0 er enginn endanlegur sannleikur, engin endanleg lausn \u00e1 spurningunni. \u00dea\u00f0 er alltaf eitthva\u00f0 n\u00fdtt sem getur komi\u00f0, einhver n\u00fd lei\u00f0 til a\u00f0 skilgreina texta. Hver er \u00e9g? Hver er tilgangur l\u00edfs m\u00edns? Hvers kyns er \u00e9g? \u201eViens, oui, oui. Hugsa\u00f0u um \u00fea\u00f0 \u00e1 n\u00fdjan h\u00e1tt. Vertu ekki bundinn vi\u00f0 g\u00f6mul sj\u00f3narmi\u00f0. Vertu opinn.\u201c<\/p>\n\n\n\n\u00cd sinni fyndnu og f\u00e1r\u00e1nlegu mynd ver\u00f0ur \u00feetta a\u00f0 \u00feeirri einkennandi hugmynd a\u00f0 jafnvel st\u00e6r\u00f0fr\u00e6\u00f0i og v\u00edsindi s\u00e9u birtingarmynd hv\u00edtra yfirr\u00e1\u00f0a e\u00f0a \u00fatilokunar hinna valdalausu. Jafnvel einfaldar st\u00e6r\u00f0fr\u00e6\u00f0ilegar fullyr\u00f0ingar eins og tveir pl\u00fas tveir eru fj\u00f3rir eru \u00feekkingarfr\u00e6\u00f0ileg k\u00fagun. A\u00f0 krefjast \u00feess a\u00f0 ma\u00f0ur fylgi hinni v\u00edsindalegu a\u00f0fer\u00f0 er bara valdaleikur og \u00fevingun einnar lei\u00f0ar til a\u00f0 vita. \u00dea\u00f0 er aldrei h\u00e6gt a\u00f0 segja a\u00f0 eitthva\u00f0 s\u00e9 satt.<\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6\u00f0 f\u00e9lagskenning<\/strong><\/p>\n\n\n\n\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Me\u00f0 or\u00f0um Sartres er skilgrieningin hver \u00e9g er <\/em><\/strong><\/p>\n\n\n\nekki fall af \u00e1kve\u00f0num hlutl\u00e6gum forsendum <\/em><\/strong><\/p>\n\n\n\nheldur frekar af fullveldi m\u00ednu.<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6tt \u00feessu er au\u00f0vita\u00f0 hin bibl\u00edulega og klass\u00edska hugmynd um a\u00f0 hi\u00f0 sanna sj\u00e1lf s\u00e9 \u00ed sameiningu l\u00edkama og s\u00e1lar. S\u00fa sta\u00f0fasta \u00e1hersla sem hin hugr\u00e6na hetja m\u00edn, T\u00f3mas fr\u00e1 Aquino, hefur \u00e1 s\u00e1lina, a\u00f0 h\u00fan s\u00e9 \u201eform\u201c l\u00edkamans, er afar mikilv\u00e6g \u00ed \u00feessu samhengi, \u00fev\u00ed h\u00fan gerir r\u00e1\u00f0 fyrir a\u00f0 s\u00e1lin hafi ekki aljg\u00f6rt misnotkunarvald yfir l\u00edkamanum. \u00deessi afsta\u00f0a hefur l\u00edkaminn \u00ed s\u00e9r, l\u00edfgar hann, gerir hann a\u00f0 \u00fev\u00ed sem hann er. T\u00f3mas tilgreinir a\u00f0 \u201es\u00e1lin s\u00e9 \u00ed l\u00edkamanum, ekki eins og h\u00fan s\u00e9 innifalin \u00ed honum, heldur eins og h\u00fan innihaldi hann.\u201c \u00deess vegna virkar \u00feessi tv\u00edskipting milli \u201ehins raunverulega sj\u00e1lfs\u201c h\u00e9r inni og l\u00edkamans \u00fearna \u00fati einfaldlega ekki. \u00deessari hr\u00e6\u00f0ilegu og kolr\u00f6ngu mannfr\u00e6\u00f0i er n\u00fa teki\u00f0 sem sj\u00e1lfs\u00f6g\u00f0um hlut og gegn henni ve\u00f0um vi\u00f0 a\u00f0 berjast.<\/p>\n\n\n\n<\/p>\n\n\n\nSannleikurinn ger\u00f0ur afst\u00e6\u00f0ur<\/strong><\/p>\n\n\n\nAnna\u00f0 helsta einkenni p\u00f3stm\u00f3dernismans og hinnar kr\u00edtisku kenningar er dj\u00fapst\u00e6\u00f0 efasemd gagnvart sannleikskr\u00f6fum. R\u00f6k gegn \u00feessari afst\u00f6\u00f0u m\u00e1 rekja til Platons og \u00c1g\u00fast\u00ednusar: Ef \u00fe\u00fa tekur \u00fe\u00e9r st\u00f6\u00f0u innan r\u00f3tt\u00e6kra efasemda, ert \u00fe\u00fa \u00fe\u00e1 jafnframt efins um \u00fe\u00edna eigin kenningu? Hi\u00f0 kaldh\u00e6\u00f0nislega er a\u00f0 \u00feeir sem berjast fyrir afst\u00e6\u00f0ishyggju sannleikans halda \u00ed raun a\u00f0 \u00feeirra eigin kenning s\u00e9 s\u00f6nn!<\/p>\n\n\n\n\u00cd \u00feessari efasemd stendur hin kr\u00edt\u00edska kenning jafn miki\u00f0 gegn uppl\u00fdsingunni og gegn klass\u00edskri kenningu. Me\u00f0 hli\u00f0sj\u00f3n af sj\u00f3narhorni Nietzsches halda gagnr\u00fdnir fr\u00e6\u00f0imenn \u00fev\u00ed fram, a\u00f0 vi\u00f0 f\u00e1um aldrei skilning \u00e1 \u00fev\u00ed hvernig hlutirnir s\u00e9u \u00ed raun, heldur a\u00f0eins fr\u00e1 takm\u00f6rku\u00f0u sj\u00f3narhorni. \u00deeir draga fortjaldi\u00f0 s\u00edfellt til baka fr\u00e1 fullyr\u00f0ingum um hlutl\u00e6gan sannleika og sj\u00e1 \u00e6t\u00ed\u00f0 valdabar\u00e1ttu a\u00f0 baki \u00feeim. Ef \u00fea\u00f0 er a\u00f0eins \u00feinn sannleikur og minn sannleikur, \u00fe\u00e1 er \u201esannleikurinn\u201c \u00ed raun vopn sem valdamiki\u00f0 f\u00f3lk notar til a\u00f0 vi\u00f0halda forr\u00e9ttindum s\u00ednum.<\/p>\n\n\n\nMynd sem fylgir greininni<\/figcaption><\/figure>\n\n\n\nMegin innbl\u00e1stur \u00feessa er a\u00f0 finna \u00ed kenningum h\u00f6fu\u00f0d\u00fdrlings hinnar gagnr\u00fdnu kenningar -critical theory – Jacques Derrida. \u00de\u00e9ttofnir textar hans eru fr\u00e6gir fyrir a\u00f0 vera \u00f3lesanlegir, en \u00feeir virka sem eins konar helgir textar fyrir p\u00f3stm\u00f3dernismann. Derrida er fr\u00e6gastur fyrir \u00fea\u00f0 sem hann kalla\u00f0i \u201eafbyggingu”, n\u00e1lgun \u00e1 merkingarmi\u00f0l\u00e6ga hef\u00f0 klass\u00edskrar heimspeki \u00e1 Vesturl\u00f6ndum. Fr\u00e1 forn\u00f6ld h\u00f6f\u00f0um vi\u00f0 \u00fe\u00e1 sannf\u00e6ringu a\u00f0 logos – <\/em>tungum\u00e1li\u00f0, or\u00f0i\u00f0 – g\u00e6ti komi\u00f0 okkur \u00ed snertingu vi\u00f0 sannleikann, vi\u00f0 sj\u00e1lfan veruleikann. Leiddu hugann h\u00e9r a\u00f0 T\u00f3masi af Akv\u00edn\u00f3, sem tala\u00f0i fyrir samskiptum hugans vi\u00f0 veruleikannn \u00ed gegnum tungum\u00e1li\u00f0. Or\u00f0in veita okkur a\u00f0gang a\u00f0 \u00fev\u00ed hvernig hlutirnir eru.<\/p>\n\n\n\nDerrida afbyggir \u00fe\u00e1 n\u00e1lgun og veltir fyrir s\u00e9r a\u00f0 \u201eIl n\u2019y a pas de hors-texte\u201c: \u201e\u00dea\u00f0 er ekkert utan textans.\u201c \u00deess \u00ed sta\u00f0 er \u00fea\u00f0 sem \u00fe\u00fa hefur, endalaus leikur a\u00f0 \u00fev\u00ed sem hann kallar diff\u00e9rence e\u00f0a mun. Or\u00f0 v\u00edsa a\u00f0eins til annarra or\u00f0a, og \u00e9g held mig varanlega innan samhengis textans, \u00fear sem merkingunni er alltaf fresta\u00f0. \u00deess vegna lei\u00f0ir hinn fr\u00e6gi or\u00f0aleikur hans: diff\u00e9rence, munurinn \u00e1 or\u00f0um, til diff\u00e9rance, frestun merkingar. \u00c9g veit aldrei hva\u00f0 hlutirnir eru \u00ed raun og veru, og sannleikurinn er alltaf opinn. Hlj\u00f3mar \u00feetta kunnuglega? \u00dea\u00f0 sem eitt sinn var hv\u00edsla\u00f0 \u00ed ranns\u00f3knarh\u00e1ttum fr\u00f6nsku akadem\u00edunnar er n\u00fa or\u00f0i\u00f0 sj\u00e1lfgefin afsta\u00f0a megin\u00feorra ungs f\u00f3lks \u00ed dag.<\/p>\n\n\n\n\u00c9g heyr\u00f0i Derrida einu sinni \u00e1 r\u00e1\u00f0stefnu \u00fear sem einhver spur\u00f0i hann: \u201eHvernig myndir \u00fe\u00fa skilgreina afbyggingu?\u201c Hann svara\u00f0i \u00e1 fr\u00f6nsku sinni a\u00f0 afbygging \u00fe\u00fd\u00f0i \u201eViens, oui, oui\u201c: \u201eKomdu, j\u00e1, j\u00e1.\u201c \u00dea\u00f0 sem hann \u00e1 vi\u00f0 er varanleg opnun fyrir einhverju n\u00fdju, einhverri ferskri skilgreiningu \u00e1 merkingu. \u00deetta hlj\u00f3mar j\u00e1kv\u00e6tt, en skuggahli\u00f0in er au\u00f0vita\u00f0 s\u00fa a\u00f0 \u00fea\u00f0 er enginn endanlegur sannleikur, engin endanleg lausn \u00e1 spurningunni. \u00dea\u00f0 er alltaf eitthva\u00f0 n\u00fdtt sem getur komi\u00f0, einhver n\u00fd lei\u00f0 til a\u00f0 skilgreina texta. Hver er \u00e9g? Hver er tilgangur l\u00edfs m\u00edns? Hvers kyns er \u00e9g? \u201eViens, oui, oui. Hugsa\u00f0u um \u00fea\u00f0 \u00e1 n\u00fdjan h\u00e1tt. Vertu ekki bundinn vi\u00f0 g\u00f6mul sj\u00f3narmi\u00f0. Vertu opinn.\u201c<\/p>\n\n\n\n\u00cd sinni fyndnu og f\u00e1r\u00e1nlegu mynd ver\u00f0ur \u00feetta a\u00f0 \u00feeirri einkennandi hugmynd a\u00f0 jafnvel st\u00e6r\u00f0fr\u00e6\u00f0i og v\u00edsindi s\u00e9u birtingarmynd hv\u00edtra yfirr\u00e1\u00f0a e\u00f0a \u00fatilokunar hinna valdalausu. Jafnvel einfaldar st\u00e6r\u00f0fr\u00e6\u00f0ilegar fullyr\u00f0ingar eins og tveir pl\u00fas tveir eru fj\u00f3rir eru \u00feekkingarfr\u00e6\u00f0ileg k\u00fagun. A\u00f0 krefjast \u00feess a\u00f0 ma\u00f0ur fylgi hinni v\u00edsindalegu a\u00f0fer\u00f0 er bara valdaleikur og \u00fevingun einnar lei\u00f0ar til a\u00f0 vita. \u00dea\u00f0 er aldrei h\u00e6gt a\u00f0 segja a\u00f0 eitthva\u00f0 s\u00e9 satt.<\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6\u00f0 f\u00e9lagskenning<\/strong><\/p>\n\n\n\n\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
ekki fall af \u00e1kve\u00f0num hlutl\u00e6gum forsendum <\/em><\/strong><\/p>\n\n\n\nheldur frekar af fullveldi m\u00ednu.<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6tt \u00feessu er au\u00f0vita\u00f0 hin bibl\u00edulega og klass\u00edska hugmynd um a\u00f0 hi\u00f0 sanna sj\u00e1lf s\u00e9 \u00ed sameiningu l\u00edkama og s\u00e1lar. S\u00fa sta\u00f0fasta \u00e1hersla sem hin hugr\u00e6na hetja m\u00edn, T\u00f3mas fr\u00e1 Aquino, hefur \u00e1 s\u00e1lina, a\u00f0 h\u00fan s\u00e9 \u201eform\u201c l\u00edkamans, er afar mikilv\u00e6g \u00ed \u00feessu samhengi, \u00fev\u00ed h\u00fan gerir r\u00e1\u00f0 fyrir a\u00f0 s\u00e1lin hafi ekki aljg\u00f6rt misnotkunarvald yfir l\u00edkamanum. \u00deessi afsta\u00f0a hefur l\u00edkaminn \u00ed s\u00e9r, l\u00edfgar hann, gerir hann a\u00f0 \u00fev\u00ed sem hann er. T\u00f3mas tilgreinir a\u00f0 \u201es\u00e1lin s\u00e9 \u00ed l\u00edkamanum, ekki eins og h\u00fan s\u00e9 innifalin \u00ed honum, heldur eins og h\u00fan innihaldi hann.\u201c \u00deess vegna virkar \u00feessi tv\u00edskipting milli \u201ehins raunverulega sj\u00e1lfs\u201c h\u00e9r inni og l\u00edkamans \u00fearna \u00fati einfaldlega ekki. \u00deessari hr\u00e6\u00f0ilegu og kolr\u00f6ngu mannfr\u00e6\u00f0i er n\u00fa teki\u00f0 sem sj\u00e1lfs\u00f6g\u00f0um hlut og gegn henni ve\u00f0um vi\u00f0 a\u00f0 berjast.<\/p>\n\n\n\n<\/p>\n\n\n\nSannleikurinn ger\u00f0ur afst\u00e6\u00f0ur<\/strong><\/p>\n\n\n\nAnna\u00f0 helsta einkenni p\u00f3stm\u00f3dernismans og hinnar kr\u00edtisku kenningar er dj\u00fapst\u00e6\u00f0 efasemd gagnvart sannleikskr\u00f6fum. R\u00f6k gegn \u00feessari afst\u00f6\u00f0u m\u00e1 rekja til Platons og \u00c1g\u00fast\u00ednusar: Ef \u00fe\u00fa tekur \u00fe\u00e9r st\u00f6\u00f0u innan r\u00f3tt\u00e6kra efasemda, ert \u00fe\u00fa \u00fe\u00e1 jafnframt efins um \u00fe\u00edna eigin kenningu? Hi\u00f0 kaldh\u00e6\u00f0nislega er a\u00f0 \u00feeir sem berjast fyrir afst\u00e6\u00f0ishyggju sannleikans halda \u00ed raun a\u00f0 \u00feeirra eigin kenning s\u00e9 s\u00f6nn!<\/p>\n\n\n\n\u00cd \u00feessari efasemd stendur hin kr\u00edt\u00edska kenning jafn miki\u00f0 gegn uppl\u00fdsingunni og gegn klass\u00edskri kenningu. Me\u00f0 hli\u00f0sj\u00f3n af sj\u00f3narhorni Nietzsches halda gagnr\u00fdnir fr\u00e6\u00f0imenn \u00fev\u00ed fram, a\u00f0 vi\u00f0 f\u00e1um aldrei skilning \u00e1 \u00fev\u00ed hvernig hlutirnir s\u00e9u \u00ed raun, heldur a\u00f0eins fr\u00e1 takm\u00f6rku\u00f0u sj\u00f3narhorni. \u00deeir draga fortjaldi\u00f0 s\u00edfellt til baka fr\u00e1 fullyr\u00f0ingum um hlutl\u00e6gan sannleika og sj\u00e1 \u00e6t\u00ed\u00f0 valdabar\u00e1ttu a\u00f0 baki \u00feeim. Ef \u00fea\u00f0 er a\u00f0eins \u00feinn sannleikur og minn sannleikur, \u00fe\u00e1 er \u201esannleikurinn\u201c \u00ed raun vopn sem valdamiki\u00f0 f\u00f3lk notar til a\u00f0 vi\u00f0halda forr\u00e9ttindum s\u00ednum.<\/p>\n\n\n\nMynd sem fylgir greininni<\/figcaption><\/figure>\n\n\n\nMegin innbl\u00e1stur \u00feessa er a\u00f0 finna \u00ed kenningum h\u00f6fu\u00f0d\u00fdrlings hinnar gagnr\u00fdnu kenningar -critical theory – Jacques Derrida. \u00de\u00e9ttofnir textar hans eru fr\u00e6gir fyrir a\u00f0 vera \u00f3lesanlegir, en \u00feeir virka sem eins konar helgir textar fyrir p\u00f3stm\u00f3dernismann. Derrida er fr\u00e6gastur fyrir \u00fea\u00f0 sem hann kalla\u00f0i \u201eafbyggingu”, n\u00e1lgun \u00e1 merkingarmi\u00f0l\u00e6ga hef\u00f0 klass\u00edskrar heimspeki \u00e1 Vesturl\u00f6ndum. Fr\u00e1 forn\u00f6ld h\u00f6f\u00f0um vi\u00f0 \u00fe\u00e1 sannf\u00e6ringu a\u00f0 logos – <\/em>tungum\u00e1li\u00f0, or\u00f0i\u00f0 – g\u00e6ti komi\u00f0 okkur \u00ed snertingu vi\u00f0 sannleikann, vi\u00f0 sj\u00e1lfan veruleikann. Leiddu hugann h\u00e9r a\u00f0 T\u00f3masi af Akv\u00edn\u00f3, sem tala\u00f0i fyrir samskiptum hugans vi\u00f0 veruleikannn \u00ed gegnum tungum\u00e1li\u00f0. Or\u00f0in veita okkur a\u00f0gang a\u00f0 \u00fev\u00ed hvernig hlutirnir eru.<\/p>\n\n\n\nDerrida afbyggir \u00fe\u00e1 n\u00e1lgun og veltir fyrir s\u00e9r a\u00f0 \u201eIl n\u2019y a pas de hors-texte\u201c: \u201e\u00dea\u00f0 er ekkert utan textans.\u201c \u00deess \u00ed sta\u00f0 er \u00fea\u00f0 sem \u00fe\u00fa hefur, endalaus leikur a\u00f0 \u00fev\u00ed sem hann kallar diff\u00e9rence e\u00f0a mun. Or\u00f0 v\u00edsa a\u00f0eins til annarra or\u00f0a, og \u00e9g held mig varanlega innan samhengis textans, \u00fear sem merkingunni er alltaf fresta\u00f0. \u00deess vegna lei\u00f0ir hinn fr\u00e6gi or\u00f0aleikur hans: diff\u00e9rence, munurinn \u00e1 or\u00f0um, til diff\u00e9rance, frestun merkingar. \u00c9g veit aldrei hva\u00f0 hlutirnir eru \u00ed raun og veru, og sannleikurinn er alltaf opinn. Hlj\u00f3mar \u00feetta kunnuglega? \u00dea\u00f0 sem eitt sinn var hv\u00edsla\u00f0 \u00ed ranns\u00f3knarh\u00e1ttum fr\u00f6nsku akadem\u00edunnar er n\u00fa or\u00f0i\u00f0 sj\u00e1lfgefin afsta\u00f0a megin\u00feorra ungs f\u00f3lks \u00ed dag.<\/p>\n\n\n\n\u00c9g heyr\u00f0i Derrida einu sinni \u00e1 r\u00e1\u00f0stefnu \u00fear sem einhver spur\u00f0i hann: \u201eHvernig myndir \u00fe\u00fa skilgreina afbyggingu?\u201c Hann svara\u00f0i \u00e1 fr\u00f6nsku sinni a\u00f0 afbygging \u00fe\u00fd\u00f0i \u201eViens, oui, oui\u201c: \u201eKomdu, j\u00e1, j\u00e1.\u201c \u00dea\u00f0 sem hann \u00e1 vi\u00f0 er varanleg opnun fyrir einhverju n\u00fdju, einhverri ferskri skilgreiningu \u00e1 merkingu. \u00deetta hlj\u00f3mar j\u00e1kv\u00e6tt, en skuggahli\u00f0in er au\u00f0vita\u00f0 s\u00fa a\u00f0 \u00fea\u00f0 er enginn endanlegur sannleikur, engin endanleg lausn \u00e1 spurningunni. \u00dea\u00f0 er alltaf eitthva\u00f0 n\u00fdtt sem getur komi\u00f0, einhver n\u00fd lei\u00f0 til a\u00f0 skilgreina texta. Hver er \u00e9g? Hver er tilgangur l\u00edfs m\u00edns? Hvers kyns er \u00e9g? \u201eViens, oui, oui. Hugsa\u00f0u um \u00fea\u00f0 \u00e1 n\u00fdjan h\u00e1tt. Vertu ekki bundinn vi\u00f0 g\u00f6mul sj\u00f3narmi\u00f0. Vertu opinn.\u201c<\/p>\n\n\n\n\u00cd sinni fyndnu og f\u00e1r\u00e1nlegu mynd ver\u00f0ur \u00feetta a\u00f0 \u00feeirri einkennandi hugmynd a\u00f0 jafnvel st\u00e6r\u00f0fr\u00e6\u00f0i og v\u00edsindi s\u00e9u birtingarmynd hv\u00edtra yfirr\u00e1\u00f0a e\u00f0a \u00fatilokunar hinna valdalausu. Jafnvel einfaldar st\u00e6r\u00f0fr\u00e6\u00f0ilegar fullyr\u00f0ingar eins og tveir pl\u00fas tveir eru fj\u00f3rir eru \u00feekkingarfr\u00e6\u00f0ileg k\u00fagun. A\u00f0 krefjast \u00feess a\u00f0 ma\u00f0ur fylgi hinni v\u00edsindalegu a\u00f0fer\u00f0 er bara valdaleikur og \u00fevingun einnar lei\u00f0ar til a\u00f0 vita. \u00dea\u00f0 er aldrei h\u00e6gt a\u00f0 segja a\u00f0 eitthva\u00f0 s\u00e9 satt.<\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6\u00f0 f\u00e9lagskenning<\/strong><\/p>\n\n\n\n\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
heldur frekar af fullveldi m\u00ednu.<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6tt \u00feessu er au\u00f0vita\u00f0 hin bibl\u00edulega og klass\u00edska hugmynd um a\u00f0 hi\u00f0 sanna sj\u00e1lf s\u00e9 \u00ed sameiningu l\u00edkama og s\u00e1lar. S\u00fa sta\u00f0fasta \u00e1hersla sem hin hugr\u00e6na hetja m\u00edn, T\u00f3mas fr\u00e1 Aquino, hefur \u00e1 s\u00e1lina, a\u00f0 h\u00fan s\u00e9 \u201eform\u201c l\u00edkamans, er afar mikilv\u00e6g \u00ed \u00feessu samhengi, \u00fev\u00ed h\u00fan gerir r\u00e1\u00f0 fyrir a\u00f0 s\u00e1lin hafi ekki aljg\u00f6rt misnotkunarvald yfir l\u00edkamanum. \u00deessi afsta\u00f0a hefur l\u00edkaminn \u00ed s\u00e9r, l\u00edfgar hann, gerir hann a\u00f0 \u00fev\u00ed sem hann er. T\u00f3mas tilgreinir a\u00f0 \u201es\u00e1lin s\u00e9 \u00ed l\u00edkamanum, ekki eins og h\u00fan s\u00e9 innifalin \u00ed honum, heldur eins og h\u00fan innihaldi hann.\u201c \u00deess vegna virkar \u00feessi tv\u00edskipting milli \u201ehins raunverulega sj\u00e1lfs\u201c h\u00e9r inni og l\u00edkamans \u00fearna \u00fati einfaldlega ekki. \u00deessari hr\u00e6\u00f0ilegu og kolr\u00f6ngu mannfr\u00e6\u00f0i er n\u00fa teki\u00f0 sem sj\u00e1lfs\u00f6g\u00f0um hlut og gegn henni ve\u00f0um vi\u00f0 a\u00f0 berjast.<\/p>\n\n\n\n<\/p>\n\n\n\nSannleikurinn ger\u00f0ur afst\u00e6\u00f0ur<\/strong><\/p>\n\n\n\nAnna\u00f0 helsta einkenni p\u00f3stm\u00f3dernismans og hinnar kr\u00edtisku kenningar er dj\u00fapst\u00e6\u00f0 efasemd gagnvart sannleikskr\u00f6fum. R\u00f6k gegn \u00feessari afst\u00f6\u00f0u m\u00e1 rekja til Platons og \u00c1g\u00fast\u00ednusar: Ef \u00fe\u00fa tekur \u00fe\u00e9r st\u00f6\u00f0u innan r\u00f3tt\u00e6kra efasemda, ert \u00fe\u00fa \u00fe\u00e1 jafnframt efins um \u00fe\u00edna eigin kenningu? Hi\u00f0 kaldh\u00e6\u00f0nislega er a\u00f0 \u00feeir sem berjast fyrir afst\u00e6\u00f0ishyggju sannleikans halda \u00ed raun a\u00f0 \u00feeirra eigin kenning s\u00e9 s\u00f6nn!<\/p>\n\n\n\n\u00cd \u00feessari efasemd stendur hin kr\u00edt\u00edska kenning jafn miki\u00f0 gegn uppl\u00fdsingunni og gegn klass\u00edskri kenningu. Me\u00f0 hli\u00f0sj\u00f3n af sj\u00f3narhorni Nietzsches halda gagnr\u00fdnir fr\u00e6\u00f0imenn \u00fev\u00ed fram, a\u00f0 vi\u00f0 f\u00e1um aldrei skilning \u00e1 \u00fev\u00ed hvernig hlutirnir s\u00e9u \u00ed raun, heldur a\u00f0eins fr\u00e1 takm\u00f6rku\u00f0u sj\u00f3narhorni. \u00deeir draga fortjaldi\u00f0 s\u00edfellt til baka fr\u00e1 fullyr\u00f0ingum um hlutl\u00e6gan sannleika og sj\u00e1 \u00e6t\u00ed\u00f0 valdabar\u00e1ttu a\u00f0 baki \u00feeim. Ef \u00fea\u00f0 er a\u00f0eins \u00feinn sannleikur og minn sannleikur, \u00fe\u00e1 er \u201esannleikurinn\u201c \u00ed raun vopn sem valdamiki\u00f0 f\u00f3lk notar til a\u00f0 vi\u00f0halda forr\u00e9ttindum s\u00ednum.<\/p>\n\n\n\nMynd sem fylgir greininni<\/figcaption><\/figure>\n\n\n\nMegin innbl\u00e1stur \u00feessa er a\u00f0 finna \u00ed kenningum h\u00f6fu\u00f0d\u00fdrlings hinnar gagnr\u00fdnu kenningar -critical theory – Jacques Derrida. \u00de\u00e9ttofnir textar hans eru fr\u00e6gir fyrir a\u00f0 vera \u00f3lesanlegir, en \u00feeir virka sem eins konar helgir textar fyrir p\u00f3stm\u00f3dernismann. Derrida er fr\u00e6gastur fyrir \u00fea\u00f0 sem hann kalla\u00f0i \u201eafbyggingu”, n\u00e1lgun \u00e1 merkingarmi\u00f0l\u00e6ga hef\u00f0 klass\u00edskrar heimspeki \u00e1 Vesturl\u00f6ndum. Fr\u00e1 forn\u00f6ld h\u00f6f\u00f0um vi\u00f0 \u00fe\u00e1 sannf\u00e6ringu a\u00f0 logos – <\/em>tungum\u00e1li\u00f0, or\u00f0i\u00f0 – g\u00e6ti komi\u00f0 okkur \u00ed snertingu vi\u00f0 sannleikann, vi\u00f0 sj\u00e1lfan veruleikann. Leiddu hugann h\u00e9r a\u00f0 T\u00f3masi af Akv\u00edn\u00f3, sem tala\u00f0i fyrir samskiptum hugans vi\u00f0 veruleikannn \u00ed gegnum tungum\u00e1li\u00f0. Or\u00f0in veita okkur a\u00f0gang a\u00f0 \u00fev\u00ed hvernig hlutirnir eru.<\/p>\n\n\n\nDerrida afbyggir \u00fe\u00e1 n\u00e1lgun og veltir fyrir s\u00e9r a\u00f0 \u201eIl n\u2019y a pas de hors-texte\u201c: \u201e\u00dea\u00f0 er ekkert utan textans.\u201c \u00deess \u00ed sta\u00f0 er \u00fea\u00f0 sem \u00fe\u00fa hefur, endalaus leikur a\u00f0 \u00fev\u00ed sem hann kallar diff\u00e9rence e\u00f0a mun. Or\u00f0 v\u00edsa a\u00f0eins til annarra or\u00f0a, og \u00e9g held mig varanlega innan samhengis textans, \u00fear sem merkingunni er alltaf fresta\u00f0. \u00deess vegna lei\u00f0ir hinn fr\u00e6gi or\u00f0aleikur hans: diff\u00e9rence, munurinn \u00e1 or\u00f0um, til diff\u00e9rance, frestun merkingar. \u00c9g veit aldrei hva\u00f0 hlutirnir eru \u00ed raun og veru, og sannleikurinn er alltaf opinn. Hlj\u00f3mar \u00feetta kunnuglega? \u00dea\u00f0 sem eitt sinn var hv\u00edsla\u00f0 \u00ed ranns\u00f3knarh\u00e1ttum fr\u00f6nsku akadem\u00edunnar er n\u00fa or\u00f0i\u00f0 sj\u00e1lfgefin afsta\u00f0a megin\u00feorra ungs f\u00f3lks \u00ed dag.<\/p>\n\n\n\n\u00c9g heyr\u00f0i Derrida einu sinni \u00e1 r\u00e1\u00f0stefnu \u00fear sem einhver spur\u00f0i hann: \u201eHvernig myndir \u00fe\u00fa skilgreina afbyggingu?\u201c Hann svara\u00f0i \u00e1 fr\u00f6nsku sinni a\u00f0 afbygging \u00fe\u00fd\u00f0i \u201eViens, oui, oui\u201c: \u201eKomdu, j\u00e1, j\u00e1.\u201c \u00dea\u00f0 sem hann \u00e1 vi\u00f0 er varanleg opnun fyrir einhverju n\u00fdju, einhverri ferskri skilgreiningu \u00e1 merkingu. \u00deetta hlj\u00f3mar j\u00e1kv\u00e6tt, en skuggahli\u00f0in er au\u00f0vita\u00f0 s\u00fa a\u00f0 \u00fea\u00f0 er enginn endanlegur sannleikur, engin endanleg lausn \u00e1 spurningunni. \u00dea\u00f0 er alltaf eitthva\u00f0 n\u00fdtt sem getur komi\u00f0, einhver n\u00fd lei\u00f0 til a\u00f0 skilgreina texta. Hver er \u00e9g? Hver er tilgangur l\u00edfs m\u00edns? Hvers kyns er \u00e9g? \u201eViens, oui, oui. Hugsa\u00f0u um \u00fea\u00f0 \u00e1 n\u00fdjan h\u00e1tt. Vertu ekki bundinn vi\u00f0 g\u00f6mul sj\u00f3narmi\u00f0. Vertu opinn.\u201c<\/p>\n\n\n\n\u00cd sinni fyndnu og f\u00e1r\u00e1nlegu mynd ver\u00f0ur \u00feetta a\u00f0 \u00feeirri einkennandi hugmynd a\u00f0 jafnvel st\u00e6r\u00f0fr\u00e6\u00f0i og v\u00edsindi s\u00e9u birtingarmynd hv\u00edtra yfirr\u00e1\u00f0a e\u00f0a \u00fatilokunar hinna valdalausu. Jafnvel einfaldar st\u00e6r\u00f0fr\u00e6\u00f0ilegar fullyr\u00f0ingar eins og tveir pl\u00fas tveir eru fj\u00f3rir eru \u00feekkingarfr\u00e6\u00f0ileg k\u00fagun. A\u00f0 krefjast \u00feess a\u00f0 ma\u00f0ur fylgi hinni v\u00edsindalegu a\u00f0fer\u00f0 er bara valdaleikur og \u00fevingun einnar lei\u00f0ar til a\u00f0 vita. \u00dea\u00f0 er aldrei h\u00e6gt a\u00f0 segja a\u00f0 eitthva\u00f0 s\u00e9 satt.<\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6\u00f0 f\u00e9lagskenning<\/strong><\/p>\n\n\n\n\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Andst\u00e6tt \u00feessu er au\u00f0vita\u00f0 hin bibl\u00edulega og klass\u00edska hugmynd um a\u00f0 hi\u00f0 sanna sj\u00e1lf s\u00e9 \u00ed sameiningu l\u00edkama og s\u00e1lar. S\u00fa sta\u00f0fasta \u00e1hersla sem hin hugr\u00e6na hetja m\u00edn, T\u00f3mas fr\u00e1 Aquino, hefur \u00e1 s\u00e1lina, a\u00f0 h\u00fan s\u00e9 \u201eform\u201c l\u00edkamans, er afar mikilv\u00e6g \u00ed \u00feessu samhengi, \u00fev\u00ed h\u00fan gerir r\u00e1\u00f0 fyrir a\u00f0 s\u00e1lin hafi ekki aljg\u00f6rt misnotkunarvald yfir l\u00edkamanum. \u00deessi afsta\u00f0a hefur l\u00edkaminn \u00ed s\u00e9r, l\u00edfgar hann, gerir hann a\u00f0 \u00fev\u00ed sem hann er. T\u00f3mas tilgreinir a\u00f0 \u201es\u00e1lin s\u00e9 \u00ed l\u00edkamanum, ekki eins og h\u00fan s\u00e9 innifalin \u00ed honum, heldur eins og h\u00fan innihaldi hann.\u201c \u00deess vegna virkar \u00feessi tv\u00edskipting milli \u201ehins raunverulega sj\u00e1lfs\u201c h\u00e9r inni og l\u00edkamans \u00fearna \u00fati einfaldlega ekki. \u00deessari hr\u00e6\u00f0ilegu og kolr\u00f6ngu mannfr\u00e6\u00f0i er n\u00fa teki\u00f0 sem sj\u00e1lfs\u00f6g\u00f0um hlut og gegn henni ve\u00f0um vi\u00f0 a\u00f0 berjast.<\/p>\n\n\n\n
Sannleikurinn ger\u00f0ur afst\u00e6\u00f0ur<\/strong><\/p>\n\n\n\nAnna\u00f0 helsta einkenni p\u00f3stm\u00f3dernismans og hinnar kr\u00edtisku kenningar er dj\u00fapst\u00e6\u00f0 efasemd gagnvart sannleikskr\u00f6fum. R\u00f6k gegn \u00feessari afst\u00f6\u00f0u m\u00e1 rekja til Platons og \u00c1g\u00fast\u00ednusar: Ef \u00fe\u00fa tekur \u00fe\u00e9r st\u00f6\u00f0u innan r\u00f3tt\u00e6kra efasemda, ert \u00fe\u00fa \u00fe\u00e1 jafnframt efins um \u00fe\u00edna eigin kenningu? Hi\u00f0 kaldh\u00e6\u00f0nislega er a\u00f0 \u00feeir sem berjast fyrir afst\u00e6\u00f0ishyggju sannleikans halda \u00ed raun a\u00f0 \u00feeirra eigin kenning s\u00e9 s\u00f6nn!<\/p>\n\n\n\n\u00cd \u00feessari efasemd stendur hin kr\u00edt\u00edska kenning jafn miki\u00f0 gegn uppl\u00fdsingunni og gegn klass\u00edskri kenningu. Me\u00f0 hli\u00f0sj\u00f3n af sj\u00f3narhorni Nietzsches halda gagnr\u00fdnir fr\u00e6\u00f0imenn \u00fev\u00ed fram, a\u00f0 vi\u00f0 f\u00e1um aldrei skilning \u00e1 \u00fev\u00ed hvernig hlutirnir s\u00e9u \u00ed raun, heldur a\u00f0eins fr\u00e1 takm\u00f6rku\u00f0u sj\u00f3narhorni. \u00deeir draga fortjaldi\u00f0 s\u00edfellt til baka fr\u00e1 fullyr\u00f0ingum um hlutl\u00e6gan sannleika og sj\u00e1 \u00e6t\u00ed\u00f0 valdabar\u00e1ttu a\u00f0 baki \u00feeim. Ef \u00fea\u00f0 er a\u00f0eins \u00feinn sannleikur og minn sannleikur, \u00fe\u00e1 er \u201esannleikurinn\u201c \u00ed raun vopn sem valdamiki\u00f0 f\u00f3lk notar til a\u00f0 vi\u00f0halda forr\u00e9ttindum s\u00ednum.<\/p>\n\n\n\nMynd sem fylgir greininni<\/figcaption><\/figure>\n\n\n\nMegin innbl\u00e1stur \u00feessa er a\u00f0 finna \u00ed kenningum h\u00f6fu\u00f0d\u00fdrlings hinnar gagnr\u00fdnu kenningar -critical theory – Jacques Derrida. \u00de\u00e9ttofnir textar hans eru fr\u00e6gir fyrir a\u00f0 vera \u00f3lesanlegir, en \u00feeir virka sem eins konar helgir textar fyrir p\u00f3stm\u00f3dernismann. Derrida er fr\u00e6gastur fyrir \u00fea\u00f0 sem hann kalla\u00f0i \u201eafbyggingu”, n\u00e1lgun \u00e1 merkingarmi\u00f0l\u00e6ga hef\u00f0 klass\u00edskrar heimspeki \u00e1 Vesturl\u00f6ndum. Fr\u00e1 forn\u00f6ld h\u00f6f\u00f0um vi\u00f0 \u00fe\u00e1 sannf\u00e6ringu a\u00f0 logos – <\/em>tungum\u00e1li\u00f0, or\u00f0i\u00f0 – g\u00e6ti komi\u00f0 okkur \u00ed snertingu vi\u00f0 sannleikann, vi\u00f0 sj\u00e1lfan veruleikann. Leiddu hugann h\u00e9r a\u00f0 T\u00f3masi af Akv\u00edn\u00f3, sem tala\u00f0i fyrir samskiptum hugans vi\u00f0 veruleikannn \u00ed gegnum tungum\u00e1li\u00f0. Or\u00f0in veita okkur a\u00f0gang a\u00f0 \u00fev\u00ed hvernig hlutirnir eru.<\/p>\n\n\n\nDerrida afbyggir \u00fe\u00e1 n\u00e1lgun og veltir fyrir s\u00e9r a\u00f0 \u201eIl n\u2019y a pas de hors-texte\u201c: \u201e\u00dea\u00f0 er ekkert utan textans.\u201c \u00deess \u00ed sta\u00f0 er \u00fea\u00f0 sem \u00fe\u00fa hefur, endalaus leikur a\u00f0 \u00fev\u00ed sem hann kallar diff\u00e9rence e\u00f0a mun. Or\u00f0 v\u00edsa a\u00f0eins til annarra or\u00f0a, og \u00e9g held mig varanlega innan samhengis textans, \u00fear sem merkingunni er alltaf fresta\u00f0. \u00deess vegna lei\u00f0ir hinn fr\u00e6gi or\u00f0aleikur hans: diff\u00e9rence, munurinn \u00e1 or\u00f0um, til diff\u00e9rance, frestun merkingar. \u00c9g veit aldrei hva\u00f0 hlutirnir eru \u00ed raun og veru, og sannleikurinn er alltaf opinn. Hlj\u00f3mar \u00feetta kunnuglega? \u00dea\u00f0 sem eitt sinn var hv\u00edsla\u00f0 \u00ed ranns\u00f3knarh\u00e1ttum fr\u00f6nsku akadem\u00edunnar er n\u00fa or\u00f0i\u00f0 sj\u00e1lfgefin afsta\u00f0a megin\u00feorra ungs f\u00f3lks \u00ed dag.<\/p>\n\n\n\n\u00c9g heyr\u00f0i Derrida einu sinni \u00e1 r\u00e1\u00f0stefnu \u00fear sem einhver spur\u00f0i hann: \u201eHvernig myndir \u00fe\u00fa skilgreina afbyggingu?\u201c Hann svara\u00f0i \u00e1 fr\u00f6nsku sinni a\u00f0 afbygging \u00fe\u00fd\u00f0i \u201eViens, oui, oui\u201c: \u201eKomdu, j\u00e1, j\u00e1.\u201c \u00dea\u00f0 sem hann \u00e1 vi\u00f0 er varanleg opnun fyrir einhverju n\u00fdju, einhverri ferskri skilgreiningu \u00e1 merkingu. \u00deetta hlj\u00f3mar j\u00e1kv\u00e6tt, en skuggahli\u00f0in er au\u00f0vita\u00f0 s\u00fa a\u00f0 \u00fea\u00f0 er enginn endanlegur sannleikur, engin endanleg lausn \u00e1 spurningunni. \u00dea\u00f0 er alltaf eitthva\u00f0 n\u00fdtt sem getur komi\u00f0, einhver n\u00fd lei\u00f0 til a\u00f0 skilgreina texta. Hver er \u00e9g? Hver er tilgangur l\u00edfs m\u00edns? Hvers kyns er \u00e9g? \u201eViens, oui, oui. Hugsa\u00f0u um \u00fea\u00f0 \u00e1 n\u00fdjan h\u00e1tt. Vertu ekki bundinn vi\u00f0 g\u00f6mul sj\u00f3narmi\u00f0. Vertu opinn.\u201c<\/p>\n\n\n\n\u00cd sinni fyndnu og f\u00e1r\u00e1nlegu mynd ver\u00f0ur \u00feetta a\u00f0 \u00feeirri einkennandi hugmynd a\u00f0 jafnvel st\u00e6r\u00f0fr\u00e6\u00f0i og v\u00edsindi s\u00e9u birtingarmynd hv\u00edtra yfirr\u00e1\u00f0a e\u00f0a \u00fatilokunar hinna valdalausu. Jafnvel einfaldar st\u00e6r\u00f0fr\u00e6\u00f0ilegar fullyr\u00f0ingar eins og tveir pl\u00fas tveir eru fj\u00f3rir eru \u00feekkingarfr\u00e6\u00f0ileg k\u00fagun. A\u00f0 krefjast \u00feess a\u00f0 ma\u00f0ur fylgi hinni v\u00edsindalegu a\u00f0fer\u00f0 er bara valdaleikur og \u00fevingun einnar lei\u00f0ar til a\u00f0 vita. \u00dea\u00f0 er aldrei h\u00e6gt a\u00f0 segja a\u00f0 eitthva\u00f0 s\u00e9 satt.<\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6\u00f0 f\u00e9lagskenning<\/strong><\/p>\n\n\n\n\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Anna\u00f0 helsta einkenni p\u00f3stm\u00f3dernismans og hinnar kr\u00edtisku kenningar er dj\u00fapst\u00e6\u00f0 efasemd gagnvart sannleikskr\u00f6fum. R\u00f6k gegn \u00feessari afst\u00f6\u00f0u m\u00e1 rekja til Platons og \u00c1g\u00fast\u00ednusar: Ef \u00fe\u00fa tekur \u00fe\u00e9r st\u00f6\u00f0u innan r\u00f3tt\u00e6kra efasemda, ert \u00fe\u00fa \u00fe\u00e1 jafnframt efins um \u00fe\u00edna eigin kenningu? Hi\u00f0 kaldh\u00e6\u00f0nislega er a\u00f0 \u00feeir sem berjast fyrir afst\u00e6\u00f0ishyggju sannleikans halda \u00ed raun a\u00f0 \u00feeirra eigin kenning s\u00e9 s\u00f6nn!<\/p>\n\n\n\n
\u00cd \u00feessari efasemd stendur hin kr\u00edt\u00edska kenning jafn miki\u00f0 gegn uppl\u00fdsingunni og gegn klass\u00edskri kenningu. Me\u00f0 hli\u00f0sj\u00f3n af sj\u00f3narhorni Nietzsches halda gagnr\u00fdnir fr\u00e6\u00f0imenn \u00fev\u00ed fram, a\u00f0 vi\u00f0 f\u00e1um aldrei skilning \u00e1 \u00fev\u00ed hvernig hlutirnir s\u00e9u \u00ed raun, heldur a\u00f0eins fr\u00e1 takm\u00f6rku\u00f0u sj\u00f3narhorni. \u00deeir draga fortjaldi\u00f0 s\u00edfellt til baka fr\u00e1 fullyr\u00f0ingum um hlutl\u00e6gan sannleika og sj\u00e1 \u00e6t\u00ed\u00f0 valdabar\u00e1ttu a\u00f0 baki \u00feeim. Ef \u00fea\u00f0 er a\u00f0eins \u00feinn sannleikur og minn sannleikur, \u00fe\u00e1 er \u201esannleikurinn\u201c \u00ed raun vopn sem valdamiki\u00f0 f\u00f3lk notar til a\u00f0 vi\u00f0halda forr\u00e9ttindum s\u00ednum.<\/p>\n\n\n\nMynd sem fylgir greininni<\/figcaption><\/figure>\n\n\n\nMegin innbl\u00e1stur \u00feessa er a\u00f0 finna \u00ed kenningum h\u00f6fu\u00f0d\u00fdrlings hinnar gagnr\u00fdnu kenningar -critical theory – Jacques Derrida. \u00de\u00e9ttofnir textar hans eru fr\u00e6gir fyrir a\u00f0 vera \u00f3lesanlegir, en \u00feeir virka sem eins konar helgir textar fyrir p\u00f3stm\u00f3dernismann. Derrida er fr\u00e6gastur fyrir \u00fea\u00f0 sem hann kalla\u00f0i \u201eafbyggingu”, n\u00e1lgun \u00e1 merkingarmi\u00f0l\u00e6ga hef\u00f0 klass\u00edskrar heimspeki \u00e1 Vesturl\u00f6ndum. Fr\u00e1 forn\u00f6ld h\u00f6f\u00f0um vi\u00f0 \u00fe\u00e1 sannf\u00e6ringu a\u00f0 logos – <\/em>tungum\u00e1li\u00f0, or\u00f0i\u00f0 – g\u00e6ti komi\u00f0 okkur \u00ed snertingu vi\u00f0 sannleikann, vi\u00f0 sj\u00e1lfan veruleikann. Leiddu hugann h\u00e9r a\u00f0 T\u00f3masi af Akv\u00edn\u00f3, sem tala\u00f0i fyrir samskiptum hugans vi\u00f0 veruleikannn \u00ed gegnum tungum\u00e1li\u00f0. Or\u00f0in veita okkur a\u00f0gang a\u00f0 \u00fev\u00ed hvernig hlutirnir eru.<\/p>\n\n\n\nDerrida afbyggir \u00fe\u00e1 n\u00e1lgun og veltir fyrir s\u00e9r a\u00f0 \u201eIl n\u2019y a pas de hors-texte\u201c: \u201e\u00dea\u00f0 er ekkert utan textans.\u201c \u00deess \u00ed sta\u00f0 er \u00fea\u00f0 sem \u00fe\u00fa hefur, endalaus leikur a\u00f0 \u00fev\u00ed sem hann kallar diff\u00e9rence e\u00f0a mun. Or\u00f0 v\u00edsa a\u00f0eins til annarra or\u00f0a, og \u00e9g held mig varanlega innan samhengis textans, \u00fear sem merkingunni er alltaf fresta\u00f0. \u00deess vegna lei\u00f0ir hinn fr\u00e6gi or\u00f0aleikur hans: diff\u00e9rence, munurinn \u00e1 or\u00f0um, til diff\u00e9rance, frestun merkingar. \u00c9g veit aldrei hva\u00f0 hlutirnir eru \u00ed raun og veru, og sannleikurinn er alltaf opinn. Hlj\u00f3mar \u00feetta kunnuglega? \u00dea\u00f0 sem eitt sinn var hv\u00edsla\u00f0 \u00ed ranns\u00f3knarh\u00e1ttum fr\u00f6nsku akadem\u00edunnar er n\u00fa or\u00f0i\u00f0 sj\u00e1lfgefin afsta\u00f0a megin\u00feorra ungs f\u00f3lks \u00ed dag.<\/p>\n\n\n\n\u00c9g heyr\u00f0i Derrida einu sinni \u00e1 r\u00e1\u00f0stefnu \u00fear sem einhver spur\u00f0i hann: \u201eHvernig myndir \u00fe\u00fa skilgreina afbyggingu?\u201c Hann svara\u00f0i \u00e1 fr\u00f6nsku sinni a\u00f0 afbygging \u00fe\u00fd\u00f0i \u201eViens, oui, oui\u201c: \u201eKomdu, j\u00e1, j\u00e1.\u201c \u00dea\u00f0 sem hann \u00e1 vi\u00f0 er varanleg opnun fyrir einhverju n\u00fdju, einhverri ferskri skilgreiningu \u00e1 merkingu. \u00deetta hlj\u00f3mar j\u00e1kv\u00e6tt, en skuggahli\u00f0in er au\u00f0vita\u00f0 s\u00fa a\u00f0 \u00fea\u00f0 er enginn endanlegur sannleikur, engin endanleg lausn \u00e1 spurningunni. \u00dea\u00f0 er alltaf eitthva\u00f0 n\u00fdtt sem getur komi\u00f0, einhver n\u00fd lei\u00f0 til a\u00f0 skilgreina texta. Hver er \u00e9g? Hver er tilgangur l\u00edfs m\u00edns? Hvers kyns er \u00e9g? \u201eViens, oui, oui. Hugsa\u00f0u um \u00fea\u00f0 \u00e1 n\u00fdjan h\u00e1tt. Vertu ekki bundinn vi\u00f0 g\u00f6mul sj\u00f3narmi\u00f0. Vertu opinn.\u201c<\/p>\n\n\n\n\u00cd sinni fyndnu og f\u00e1r\u00e1nlegu mynd ver\u00f0ur \u00feetta a\u00f0 \u00feeirri einkennandi hugmynd a\u00f0 jafnvel st\u00e6r\u00f0fr\u00e6\u00f0i og v\u00edsindi s\u00e9u birtingarmynd hv\u00edtra yfirr\u00e1\u00f0a e\u00f0a \u00fatilokunar hinna valdalausu. Jafnvel einfaldar st\u00e6r\u00f0fr\u00e6\u00f0ilegar fullyr\u00f0ingar eins og tveir pl\u00fas tveir eru fj\u00f3rir eru \u00feekkingarfr\u00e6\u00f0ileg k\u00fagun. A\u00f0 krefjast \u00feess a\u00f0 ma\u00f0ur fylgi hinni v\u00edsindalegu a\u00f0fer\u00f0 er bara valdaleikur og \u00fevingun einnar lei\u00f0ar til a\u00f0 vita. \u00dea\u00f0 er aldrei h\u00e6gt a\u00f0 segja a\u00f0 eitthva\u00f0 s\u00e9 satt.<\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6\u00f0 f\u00e9lagskenning<\/strong><\/p>\n\n\n\n\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Megin innbl\u00e1stur \u00feessa er a\u00f0 finna \u00ed kenningum h\u00f6fu\u00f0d\u00fdrlings hinnar gagnr\u00fdnu kenningar -critical theory – Jacques Derrida. \u00de\u00e9ttofnir textar hans eru fr\u00e6gir fyrir a\u00f0 vera \u00f3lesanlegir, en \u00feeir virka sem eins konar helgir textar fyrir p\u00f3stm\u00f3dernismann. Derrida er fr\u00e6gastur fyrir \u00fea\u00f0 sem hann kalla\u00f0i \u201eafbyggingu”, n\u00e1lgun \u00e1 merkingarmi\u00f0l\u00e6ga hef\u00f0 klass\u00edskrar heimspeki \u00e1 Vesturl\u00f6ndum. Fr\u00e1 forn\u00f6ld h\u00f6f\u00f0um vi\u00f0 \u00fe\u00e1 sannf\u00e6ringu a\u00f0 logos – <\/em>tungum\u00e1li\u00f0, or\u00f0i\u00f0 – g\u00e6ti komi\u00f0 okkur \u00ed snertingu vi\u00f0 sannleikann, vi\u00f0 sj\u00e1lfan veruleikann. Leiddu hugann h\u00e9r a\u00f0 T\u00f3masi af Akv\u00edn\u00f3, sem tala\u00f0i fyrir samskiptum hugans vi\u00f0 veruleikannn \u00ed gegnum tungum\u00e1li\u00f0. Or\u00f0in veita okkur a\u00f0gang a\u00f0 \u00fev\u00ed hvernig hlutirnir eru.<\/p>\n\n\n\nDerrida afbyggir \u00fe\u00e1 n\u00e1lgun og veltir fyrir s\u00e9r a\u00f0 \u201eIl n\u2019y a pas de hors-texte\u201c: \u201e\u00dea\u00f0 er ekkert utan textans.\u201c \u00deess \u00ed sta\u00f0 er \u00fea\u00f0 sem \u00fe\u00fa hefur, endalaus leikur a\u00f0 \u00fev\u00ed sem hann kallar diff\u00e9rence e\u00f0a mun. Or\u00f0 v\u00edsa a\u00f0eins til annarra or\u00f0a, og \u00e9g held mig varanlega innan samhengis textans, \u00fear sem merkingunni er alltaf fresta\u00f0. \u00deess vegna lei\u00f0ir hinn fr\u00e6gi or\u00f0aleikur hans: diff\u00e9rence, munurinn \u00e1 or\u00f0um, til diff\u00e9rance, frestun merkingar. \u00c9g veit aldrei hva\u00f0 hlutirnir eru \u00ed raun og veru, og sannleikurinn er alltaf opinn. Hlj\u00f3mar \u00feetta kunnuglega? \u00dea\u00f0 sem eitt sinn var hv\u00edsla\u00f0 \u00ed ranns\u00f3knarh\u00e1ttum fr\u00f6nsku akadem\u00edunnar er n\u00fa or\u00f0i\u00f0 sj\u00e1lfgefin afsta\u00f0a megin\u00feorra ungs f\u00f3lks \u00ed dag.<\/p>\n\n\n\n\u00c9g heyr\u00f0i Derrida einu sinni \u00e1 r\u00e1\u00f0stefnu \u00fear sem einhver spur\u00f0i hann: \u201eHvernig myndir \u00fe\u00fa skilgreina afbyggingu?\u201c Hann svara\u00f0i \u00e1 fr\u00f6nsku sinni a\u00f0 afbygging \u00fe\u00fd\u00f0i \u201eViens, oui, oui\u201c: \u201eKomdu, j\u00e1, j\u00e1.\u201c \u00dea\u00f0 sem hann \u00e1 vi\u00f0 er varanleg opnun fyrir einhverju n\u00fdju, einhverri ferskri skilgreiningu \u00e1 merkingu. \u00deetta hlj\u00f3mar j\u00e1kv\u00e6tt, en skuggahli\u00f0in er au\u00f0vita\u00f0 s\u00fa a\u00f0 \u00fea\u00f0 er enginn endanlegur sannleikur, engin endanleg lausn \u00e1 spurningunni. \u00dea\u00f0 er alltaf eitthva\u00f0 n\u00fdtt sem getur komi\u00f0, einhver n\u00fd lei\u00f0 til a\u00f0 skilgreina texta. Hver er \u00e9g? Hver er tilgangur l\u00edfs m\u00edns? Hvers kyns er \u00e9g? \u201eViens, oui, oui. Hugsa\u00f0u um \u00fea\u00f0 \u00e1 n\u00fdjan h\u00e1tt. Vertu ekki bundinn vi\u00f0 g\u00f6mul sj\u00f3narmi\u00f0. Vertu opinn.\u201c<\/p>\n\n\n\n\u00cd sinni fyndnu og f\u00e1r\u00e1nlegu mynd ver\u00f0ur \u00feetta a\u00f0 \u00feeirri einkennandi hugmynd a\u00f0 jafnvel st\u00e6r\u00f0fr\u00e6\u00f0i og v\u00edsindi s\u00e9u birtingarmynd hv\u00edtra yfirr\u00e1\u00f0a e\u00f0a \u00fatilokunar hinna valdalausu. Jafnvel einfaldar st\u00e6r\u00f0fr\u00e6\u00f0ilegar fullyr\u00f0ingar eins og tveir pl\u00fas tveir eru fj\u00f3rir eru \u00feekkingarfr\u00e6\u00f0ileg k\u00fagun. A\u00f0 krefjast \u00feess a\u00f0 ma\u00f0ur fylgi hinni v\u00edsindalegu a\u00f0fer\u00f0 er bara valdaleikur og \u00fevingun einnar lei\u00f0ar til a\u00f0 vita. \u00dea\u00f0 er aldrei h\u00e6gt a\u00f0 segja a\u00f0 eitthva\u00f0 s\u00e9 satt.<\/p>\n\n\n\n<\/p>\n\n\n\nAndst\u00e6\u00f0 f\u00e9lagskenning<\/strong><\/p>\n\n\n\n\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Derrida afbyggir \u00fe\u00e1 n\u00e1lgun og veltir fyrir s\u00e9r a\u00f0 \u201eIl n\u2019y a pas de hors-texte\u201c: \u201e\u00dea\u00f0 er ekkert utan textans.\u201c \u00deess \u00ed sta\u00f0 er \u00fea\u00f0 sem \u00fe\u00fa hefur, endalaus leikur a\u00f0 \u00fev\u00ed sem hann kallar diff\u00e9rence e\u00f0a mun. Or\u00f0 v\u00edsa a\u00f0eins til annarra or\u00f0a, og \u00e9g held mig varanlega innan samhengis textans, \u00fear sem merkingunni er alltaf fresta\u00f0. \u00deess vegna lei\u00f0ir hinn fr\u00e6gi or\u00f0aleikur hans: diff\u00e9rence, munurinn \u00e1 or\u00f0um, til diff\u00e9rance, frestun merkingar. \u00c9g veit aldrei hva\u00f0 hlutirnir eru \u00ed raun og veru, og sannleikurinn er alltaf opinn. Hlj\u00f3mar \u00feetta kunnuglega? \u00dea\u00f0 sem eitt sinn var hv\u00edsla\u00f0 \u00ed ranns\u00f3knarh\u00e1ttum fr\u00f6nsku akadem\u00edunnar er n\u00fa or\u00f0i\u00f0 sj\u00e1lfgefin afsta\u00f0a megin\u00feorra ungs f\u00f3lks \u00ed dag.<\/p>\n\n\n\n
\u00c9g heyr\u00f0i Derrida einu sinni \u00e1 r\u00e1\u00f0stefnu \u00fear sem einhver spur\u00f0i hann: \u201eHvernig myndir \u00fe\u00fa skilgreina afbyggingu?\u201c Hann svara\u00f0i \u00e1 fr\u00f6nsku sinni a\u00f0 afbygging \u00fe\u00fd\u00f0i \u201eViens, oui, oui\u201c: \u201eKomdu, j\u00e1, j\u00e1.\u201c \u00dea\u00f0 sem hann \u00e1 vi\u00f0 er varanleg opnun fyrir einhverju n\u00fdju, einhverri ferskri skilgreiningu \u00e1 merkingu. \u00deetta hlj\u00f3mar j\u00e1kv\u00e6tt, en skuggahli\u00f0in er au\u00f0vita\u00f0 s\u00fa a\u00f0 \u00fea\u00f0 er enginn endanlegur sannleikur, engin endanleg lausn \u00e1 spurningunni. \u00dea\u00f0 er alltaf eitthva\u00f0 n\u00fdtt sem getur komi\u00f0, einhver n\u00fd lei\u00f0 til a\u00f0 skilgreina texta. Hver er \u00e9g? Hver er tilgangur l\u00edfs m\u00edns? Hvers kyns er \u00e9g? \u201eViens, oui, oui. Hugsa\u00f0u um \u00fea\u00f0 \u00e1 n\u00fdjan h\u00e1tt. Vertu ekki bundinn vi\u00f0 g\u00f6mul sj\u00f3narmi\u00f0. Vertu opinn.\u201c<\/p>\n\n\n\n
\u00cd sinni fyndnu og f\u00e1r\u00e1nlegu mynd ver\u00f0ur \u00feetta a\u00f0 \u00feeirri einkennandi hugmynd a\u00f0 jafnvel st\u00e6r\u00f0fr\u00e6\u00f0i og v\u00edsindi s\u00e9u birtingarmynd hv\u00edtra yfirr\u00e1\u00f0a e\u00f0a \u00fatilokunar hinna valdalausu. Jafnvel einfaldar st\u00e6r\u00f0fr\u00e6\u00f0ilegar fullyr\u00f0ingar eins og tveir pl\u00fas tveir eru fj\u00f3rir eru \u00feekkingarfr\u00e6\u00f0ileg k\u00fagun. A\u00f0 krefjast \u00feess a\u00f0 ma\u00f0ur fylgi hinni v\u00edsindalegu a\u00f0fer\u00f0 er bara valdaleikur og \u00fevingun einnar lei\u00f0ar til a\u00f0 vita. \u00dea\u00f0 er aldrei h\u00e6gt a\u00f0 segja a\u00f0 eitthva\u00f0 s\u00e9 satt.<\/p>\n\n\n\n
Andst\u00e6\u00f0 f\u00e9lagskenning<\/strong><\/p>\n\n\n\n\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\u00deri\u00f0ja einkenni hinnar gagnr\u00fdnu kenningar og \u00fear me\u00f0 v\u00f6kuhyggju er \u00ed grunninn andst\u00e6\u00f0 kenning um f\u00e9lagsleg tengsl. Gagnr\u00fdnir fr\u00e6\u00f0imenn f\u00e1 \u00feessa hugmynd fr\u00e1 Karli Marx, en \u00e1hrif hans m\u00e1 sj\u00e1 \u00fat um allt \u00ed hinni gagnr\u00fdnu kenningu og, a\u00f0 minnsta kosti \u00f3beint, \u00ed v\u00f6kuhyggju. Marx tekur d\u00edalekt\u00edskan<\/em> skilning Hegels \u00e1 s\u00f6gunni – meginregla og andst\u00e6\u00f0a sameinast \u00ed samruna \u00ed \u00e1framhaldandi \u00fer\u00f3un hins algilda anda – og sn\u00fdr \u00fev\u00ed \u00e1 hvolf me\u00f0 d\u00edalekt\u00edskri efnishyggju sinni. Marx taldi a\u00f0 f\u00e9lagslegur heimur skiptist \u00ed k\u00fagara og k\u00faga\u00f0a. \u00cd ritum hans lei\u00f0ir \u00feetta \u00e6t\u00ed\u00f0 til efnahagslegra k\u00fagara og hinna k\u00fagu\u00f0u, \u00fe\u00e1 sem stj\u00f3rna framlei\u00f0slut\u00e6kjunum og \u00fe\u00e1 sem eru ar\u00f0r\u00e6ndir af \u00feessari stj\u00f3rn. Hann s\u00e6kir einnig \u00ed Hegel – og \u00feetta er mj\u00f6g \u00e1hrifamiki\u00f0 \u00ed n\u00fat\u00edmaumr\u00e6\u00f0u – or\u00f0apari\u00f0 h\u00fasb\u00f3ndi-\u00fer\u00e6ll. \u00deannig er sagan endalaus andst\u00e6\u00f0 \u00e1t\u00f6k str\u00ed\u00f0andi h\u00f3pa: r\u00e1\u00f0andi og undiroka\u00f0ra, h\u00fasb\u00e6nda og \u00fer\u00e6la.<\/p>\n\n\n\nPeningase\u00f0ill fr\u00e1 A-\u00de\u00fdskalandi me\u00f0 mynd af Karli Marx (1975)<\/figcaption><\/figure>\n\n\n\nKjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\nMikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\nAfar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\nOg miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n<\/p>\n\n\n\nUndirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Kjarni marx\u00edskrar heimspeki er a\u00f0 kynda undir st\u00e9ttabar\u00e1ttu, sem muni lei\u00f0a til kollv\u00f6rpunar kerfisins og frelsunar hinna k\u00fagu\u00f0u. \u00cd ritger\u00f0um s\u00ednum um Feuerbach skrifa\u00f0i Marx: \u201eHeimspekingar hafa a\u00f0eins t\u00falka\u00f0 heiminn \u00e1 \u00fdmsa vegu. Tilgangurinn er a\u00f0 breyta honum.\u201c \u00deetta m\u00e1lt\u00e6ki var teki\u00f0 upp me\u00f0 miklum \u00e1huga af \u00f6llum gagnr\u00fdnum fr\u00e6\u00f0im\u00f6nnum; \u00ed raun er \u00fea\u00f0 \u00fea\u00f0 sem gerir kenningu \u00feeirra \u201egagnr\u00fdna\u201c. Tilgangur heimspekilegrar hugsunar \u00feeirra er a\u00f0 koma \u00e1 komm\u00fan\u00edskri byltingu me\u00f0 \u00fev\u00ed a\u00f0 \u00fdta undir ofbeldisfull \u00e1t\u00f6k milli \u00fer\u00e6la og h\u00fasb\u00e6nda \u00feeirra, \u00feeirra sem eiga og hinna sem eiga ekki.<\/p>\n\n\n\n
Mikilv\u00e6g \u00fer\u00f3un \u00feessarar kenningar, sem gagnr\u00fdnir fr\u00e6\u00f0imenn t\u00f3ku upp, er a\u00f0 flokkarnir k\u00fagari og k\u00faga\u00f0ur voru v\u00edkka\u00f0ir \u00fat fyrir \u00fea\u00f0 sem eing\u00f6ngu var efnahagslegt. \u00deeir f\u00f3ru a\u00f0 sj\u00e1 n\u00fdlendut\u00edmak\u00fagun, kynfer\u00f0islega k\u00fagun, kyn\u00fe\u00e1ttak\u00fagun, kynjak\u00fagun o.s.frv., og \u00feetta hefur veri\u00f0 enn frekar v\u00edkka\u00f0 \u00fat af v\u00f6ktum\/vakandi\/W\u00f3ke a\u00f0ger\u00f0asinnum \u00ed dag. En sami drifkratrurinn gildir: tv\u00edundarhugsunin h\u00fasb\u00f3ndi og \u00fer\u00e6ll, k\u00fagari og k\u00faga\u00f0ur.<\/p>\n\n\n\n
Afar \u00e1hugaver\u00f0 er s\u00fa tenging \u00ed \u00feessu samhengi sem felst \u00ed kr\u00f6fu Derrida um a\u00f0 \u00e1kve\u00f0nar tv\u00edundir \u00e1s\u00e6ki tungum\u00e1lakerfi okkar. Hann heldur \u00fev\u00ed fram a\u00f0 tungum\u00e1l okkar hafi tilhneigingu til a\u00f0 sty\u00f0ja grundvallarskiptingar: karlkyns\/kvenkyns, gagnkynhneig\u00f0\/kynsegin, vestr\u00e6nt\/ekki-vestr\u00e6nt, si\u00f0mennta\u00f0\/\u00f3mennta\u00f0, hv\u00edtt\/svart, o.s.frv. Vi\u00f0 h\u00f6fum tilhneigingu til a\u00f0 skapa merkingu me\u00f0 \u00fev\u00ed a\u00f0 leika \u00feessum tv\u00edundum hverri \u00e1 m\u00f3ti annarri; reyndar felur tiltekig merking oft \u00ed s\u00e9r yfirr\u00e1\u00f0 annarrar hli\u00f0ar parsins yfir hinni. \u00deannig r\u00e6\u00f0ur \u201ekarlkyns, gagnkynhneig\u00f0s, si\u00f0mennta\u00f0s og hv\u00edts\u201c yfir \u201ekvenkyns, kynsegin, ekki-vestr\u00e6nt og \u00f3mennta\u00f0\u201c. \u00dea\u00f0 er n\u00e6stum eins og t\u00f6lvum\u00e1l: kveikt e\u00f0a sl\u00f6kkt, einn e\u00f0a n\u00fall. S\u00e9r\u00f0u ekki hversu miki\u00f0 af W\u00f3k-or\u00f0r\u00e6\u00f0unni \u00ed dag er leitt af \u00feessum r\u00f6ksemdum? W\u00f3k-fr\u00e6\u00f0imenn vilja gefa bakhli\u00f0 \u00feessara klass\u00edsku tv\u00edhyggjuandst\u00e6\u00f0u forgagn.<\/p>\n\n\n\n
Og miki\u00f0 af \u00feessari stefnu, sem er marx\u00edsk a\u00f0 formi til, er s\u00fa sama: a\u00f0 hvetja til \u00e1taka milli k\u00fagarans og k\u00faga\u00f0ra \u00ed \u00fe\u00e1gu r\u00f3tt\u00e6krar f\u00e9lagslegrar byltingar. Allir \u00ed samf\u00e9laginu ver\u00f0a a\u00f0 fallast \u00e1 a\u00f0ra hvora hli\u00f0 \u00feessarar skiptingar; \u00fea\u00f0 er enginn \u00feri\u00f0ji kostur e\u00f0a blanda \u00feessara tveggja, og f\u00e9lagskenning sem byggir \u00e1 samvinnu \u00fej\u00f3nar bara hagsmunum k\u00fagaranna.<\/p>\n\n\n\n
Undirbygging\/Yfirbygging<\/strong><\/p>\n\n\n\nVi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\nMarx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\nEn \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\nKr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n<\/p>\n\n\n\nMarx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Vi\u00f0 h\u00f6fum \u00feegar s\u00e9\u00f0 \u00feetta \u00ed tengslum vi\u00f0 hina andst\u00e6\u00f0u f\u00e9lagsfr\u00e6\u00f0ikenningu, en \u00e9g vil einnig vekja athygli \u00e1 kenningu Marx um undirbyggingu og yfirbyggingu, sem hefur reynst gr\u00ed\u00f0arlega \u00e1hrifamikil \u00ed dag. \u00c9g var\u00f0 s\u00e9rstaklega fyrir \u00e1hrifum af \u00feessu sumari\u00f0 2020, \u00fev\u00ed \u00e9g heyr\u00f0i \u00fea\u00f0 allan t\u00edmann \u00ed or\u00f0r\u00e6\u00f0u W\u00f3ke-a\u00f0ger\u00f0asinna.<\/p>\n\n\n\n
Marx var \u00ed grundvallaratri\u00f0um sm\u00e6ttunarhyggjuma\u00f0ur \u00ed hugsun sinni. \u00cd grunninn byggist allt f\u00e9lagsl\u00edf \u00e1 efnahagslegri bar\u00e1ttu. \u00cd hjarta hvers samf\u00e9lags er s\u00e1 h\u00e1ttur sem \u00fea\u00f0 skipuleggur efnahagsl\u00edf sitt eftir. \u00deess vegna var forn\u00f6ldin \u00fer\u00e6lahagkerfi, mi\u00f0aldaheimurinn var l\u00e9nshagkerfi og n\u00fat\u00edmaheimurinn er kap\u00edtal\u00edskt hagkerfi. \u00deetta er kjarni samf\u00e9lagsins, undirbygging \u00feess.<\/p>\n\n\n\n
En \u00feetta eina efnahagsform kastar yfir sig verndarhj\u00fapi sem samanstendur af n\u00e1nast \u00f6llu \u00f6\u00f0ru \u00ed samf\u00e9laginu. Eini tilgangur \u00feessarar gr\u00ed\u00f0arlega fl\u00f3knu yfirbyggingar er a\u00f0 vernda undirbygginguna. \u00deannig verndar kap\u00edtal\u00edska kerfi\u00f0 sig, a\u00f0 mati Marx, me\u00f0 stj\u00f3rnm\u00e1lum: \u00fea\u00f0 sem stj\u00f3rnm\u00e1lamenn hafa \u00e1huga \u00e1 er a\u00f0 lokum a\u00f0 verja undirbygginguna. \u00dea\u00f0 verndar sig me\u00f0 hernum: hvert str\u00ed\u00f0 sem h\u00e1\u00f0 er er \u00ed grundvallaratri\u00f0um efnahagsleg bar\u00e1tta. \u00dea\u00f0 verndar sig me\u00f0 listum, sem eru vernda\u00f0ar af hinum r\u00edku og \u00fev\u00ed hafa \u00fe\u00e6r tilhneigingu til a\u00f0 sty\u00f0ja vi\u00f0 au\u00f0s\u00f6fnun hagkerfisins. Fr\u00e6gast er a\u00f0 Marx verndar sig me\u00f0 tr\u00faarbr\u00f6g\u00f0um, sem eru \u00f3p\u00edum fj\u00f6ldans, sem sl\u00e6vir okkur til a\u00f0 missa tilfinninguna og koma \u00ed veg fyrir a\u00f0 vi\u00f0 gerum okkur grein fyrir s\u00e1rsaukanum sem hi\u00f0 k\u00fagandi efnahagskerfi veldur okkur. Hva\u00f0a tilgang hefur einstaklingur eins og \u00e9g? Hvers vegna eru prestar aldir upp af borgaralegu samf\u00e9lagi? Vegna \u00feess a\u00f0 vi\u00f0 erum eiturlyfjasalarnir; allur tilgangur okkar er a\u00f0 r\u00f3a f\u00f3lk ni\u00f0ur og vernda undirbyggingu efnahagsl\u00edfsins. Stj\u00f3rnm\u00e1l, herinn, listirnar, tr\u00faarbr\u00f6g\u00f0 – allt \u00feetta er einfaldlega hluti af varnarkerfi yfirbyggingarinnar.<\/p>\n\n\n\n
Kr\u00edt\u00edska kenningin t\u00f3k \u00feetta upp \u00e1 s\u00edna arma og st\u00e6kka\u00f0i \u00fat fyrir hina efnahagslegu k\u00fagun. Menn f\u00f3ru a\u00f0 velta fyrir s\u00e9r hvort kyn\u00fe\u00e1ttur, n\u00fdlenduveldi e\u00f0a kynjatengsl v\u00e6ru \u00ed mi\u00f0ju borgaralegs samf\u00e9lags og einnig \u00fev\u00ed hvernig allt anna\u00f0 \u00ed menningunni \u00fej\u00f3na\u00f0i til a\u00f0 vernda \u00feessa d\u00fdrm\u00e6tu undirbyggingu. S\u00e9r\u00f0u \u00feetta ekki n\u00e1nast alls sta\u00f0ar \u00ed W\u00f3ke-hyggjunni? \u00deegar vi\u00f0 sj\u00e1um \u00feennan marx\u00edska ramma getum vi\u00f0 skili\u00f0 \u201e1619 verkefni\u00f0\u201c, sem er gott d\u00e6mi um \u00feennan eiginleika. Fullyr\u00f0ing talsmanna \u00feess er a\u00f0 eitthva\u00f0 eins og \u00fer\u00e6lahald og v\u00f6rn \u00fer\u00e6lahagkerfisins s\u00e9 kjarninn \u00ed bandar\u00edska verkefninu og a\u00f0 allt anna\u00f0 s\u00e9 undir \u00fea\u00f0 sett. Allt samf\u00e9lagi\u00f0 er s\u00e9\u00f0 \u00ed gegnum \u00feessa s\u00e9rst\u00f6ku linsu.<\/p>\n\n\n\n
Marx er vissulega einn sterkasti \u00e1hrifavaldur hinnnar gagnr\u00fdnu kenningar – critical theory<\/em><\/strong> –<\/p>\n\n\n\nog W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
og W\u00f3ke-hyggju hefur oft veri\u00f0 l\u00fdst sem eins konar menningarmarxisma<\/em><\/strong><\/p>\n\n\n\n<\/p>\n\n\n\n\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n<\/p>\n\n\n\nValdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\u00c9g hugsa\u00f0i oft um \u00feetta \u00e1 \u00fev\u00ed hr\u00e6\u00f0ilega sumri 2020, \u00feegar \u00feessar n\u00e6stum ge\u00f0veiku tilraunir voru ger\u00f0ar til a\u00f0 r\u00edfa ni\u00f0ur allar helstu stofnanir samf\u00e9lagsins, allt fr\u00e1 r\u00e9ttarkerfinu til alr\u00edkisstj\u00f3rnarinnar. Fr\u00e6gast er a\u00f0 reynt var a\u00f0 \u201evan-fj\u00e1rmagna l\u00f6gregluna\u201c. Allt er \u00feetta hluti af marx\u00edskri greiningu: \u00feessir hlutir eru einfaldlega til sta\u00f0ar til a\u00f0 vernda einhvers konar k\u00fagun og vi\u00f0 \u00e6ttum a\u00f0 losna vi\u00f0 \u00fe\u00e1.<\/p>\n\n\n\n
Valdi\u00f0 sem \u00e6\u00f0sta skipan<\/strong><\/p>\n\n\n\nA\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\nSvar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
A\u00f0 lokum l\u00edtur hin kr\u00edt\u00edska kenning, og \u00fear af lei\u00f0andi W\u00f3ke-ismi, \u00e1 vald sem \u00e6\u00f0sta flokk. \u00deema\u00f0 um vald er heillandi \u00ed s\u00f6gu heimspekinnar og klass\u00edskir gu\u00f0fr\u00e6\u00f0ingar veltu t\u00f6luvert fyrir s\u00e9r valdi Gu\u00f0s. T\u00f3masarhef\u00f0in stendur fyrir \u00fe\u00e1 skynsamlegu hugmynd a\u00f0 Gu\u00f0 s\u00e9 alm\u00e1ttugur en einnig einfaldur. M\u00e1ttur Gu\u00f0s, sem er vissulega \u00f3endanlegur, er \u00fev\u00ed ekki a\u00f0skilinn fr\u00e1 e\u00f0a \u00ed andst\u00f6\u00f0u vi\u00f0 tilvist hans, g\u00e6sku hans, r\u00e9ttl\u00e6ti hans og a\u00f0ra fullkomnun. \u00d6ll gu\u00f0d\u00f3mleg einkenni og eiginleikar eru a\u00f0 lokum eitt.<\/p>\n\n\n\n
\u00deetta kann a\u00f0 hlj\u00f3ma mj\u00f6g \u00f3hlutbundi\u00f0, en \u00fea\u00f0 er \u00fe\u00f3 a.m.k. ein \u00e1hugaver\u00f0 hli\u00f0 \u00e1 m\u00e1linu: sem kemur \u00ed veg fyrir a\u00f0 vald Gu\u00f0s ver\u00f0i handah\u00f3fskennt og algilt. G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert \u00fea\u00f0 a\u00f0 verkum a\u00f0 tveir pl\u00fas tveir ver\u00f0i fimm? Ef hann er \u00f3endanlega m\u00e1ttugur, hvers vegna ekki? G\u00e6ti Gu\u00f0, \u00ed \u00f3endanlegum m\u00e6tti s\u00ednum, gert framhj\u00e1hald a\u00f0 dygg\u00f0? Ef hann hefur l\u00fdst framhj\u00e1haldi sem neikv\u00e6\u00f0u, g\u00e6ti hann \u00fe\u00e1 ekki l\u00fdst \u00fev\u00ed yfir a\u00f0 \u00fea\u00f0 s\u00e9 \u00ed sta\u00f0inn gott?<\/p>\n\n\n\n
Svar T\u00f3masar er nei, \u00fev\u00ed \u00feannig v\u00e6ri h\u00e6gt a\u00f0 reka fleyg \u00e1 milli m\u00e1ttar Gu\u00f0s og tilvistar hans. Hann h\u00e9lt \u00fev\u00ed eindregi\u00f0 fram a\u00f0 \u00fea\u00f0 v\u00e6ri engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s, a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 \u00f3m\u00f6gulega, eins og a\u00f0 gera tvo pl\u00fas tvo jafna fimm, \u00fev\u00ed a\u00f0 tveir pl\u00fas tveir s\u00e9u jafnir fj\u00f3rum v\u00e6ri einfaldlega \u00fe\u00e1tttaka \u00ed sannleikanum um a\u00f0 Gu\u00f0 s\u00e9 til. \u00dea\u00f0 v\u00e6ri heldur engin takm\u00f6rkun \u00e1 m\u00e6tti Gu\u00f0s a\u00f0 segja a\u00f0 hann geti ekki gert hi\u00f0 si\u00f0lausa, eins og a\u00f0 gera framhj\u00e1hald a\u00f0 dygg\u00f0, \u00fev\u00ed \u00fea\u00f0 v\u00e6ri \u00ed andst\u00f6\u00f0u vi\u00f0 hans eigin g\u00e6sku. Gu\u00f0 getur hvorki teki\u00f0 \u00e1 m\u00f3ti lygi n\u00e9 synd \u00fev\u00ed \u00fea\u00f0 v\u00e6ri vi\u00f0urstygg\u00f0 hans eigin tilvistar.<\/p>\n\n\n\nYfirm\u00e1la\u00f0 andlit gy\u00f0ju steinsmi\u00f0a fr\u00e1 m\u00f3tm\u00e6lendum sem minntust mor\u00f0sins \u00e1 bl\u00f6kkumanninum George Floyd \u00ed BNA(Photo by AgnosticPreachersKid \/ Wikipedia)<\/figcaption><\/figure>\n\n\n\nEn \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
En \u00e1 s\u00ed\u00f0mi\u00f0\u00f6ldum og snemma \u00ed n\u00fat\u00edmanum voru til \u00f6nnur sj\u00f3narmi\u00f0, sem oftast eru k\u00f6llu\u00f0 \u201esj\u00e1lfsviljahyggja\u201c \u2013 dregi\u00f0 af latneska or\u00f0inu voluntas, sem \u00fe\u00fd\u00f0ir \u201evilji\u201c \u2013 sem lag\u00f0i mikla \u00e1herslu \u00e1 forgang vilja Gu\u00f0s. Ni\u00f0ursta\u00f0an var s\u00fa a\u00f0 vilji Gu\u00f0s var \u00ed raun a\u00f0skilinn fr\u00e1 tilveru hans og potentia absoluta<\/em> hans, algj\u00f6rt vald hans, var\u00f0 handah\u00f3fskenndur \u00e1kvar\u00f0andi \u00fe\u00e1ttur sannleika og gildis. \u00deess vegna eru \u00e1kve\u00f0nar athafnir si\u00f0fer\u00f0ilega rangar vegna \u00feess a\u00f0 Gu\u00f0 sag\u00f0i \u00fea\u00f0 og \u00e1kve\u00f0nar fullyr\u00f0ingar eru sannar e\u00f0a rangar vegna \u00feess a\u00f0 Gu\u00f0 \u00e1kva\u00f0 \u00fea\u00f0. Descartes gengur svo langt a\u00f0 segja a\u00f0 ef Gu\u00f0 vildi, g\u00e6tu tveir pl\u00fas tveir veri\u00f0 fimm. Sj\u00e1lfsviljahyggjan, \u00ed fr\u00e1viki fr\u00e1 T\u00f3masi af Akv\u00edn\u00f3, hefur vald sem getur hnekkt og endurskilgreint veruleikann.<\/p>\n\n\n\n\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\u00deessi sj\u00e1lfsviljahyggja gagnvart Gu\u00f0i \u00ed heimspeki s\u00ed\u00f0mi\u00f0alda og snemma \u00ed n\u00fat\u00edmanum var f\u00e6r\u00f0 yfir \u00e1 mannlega skipan \u00ed n\u00fat\u00edmanum, \u00fear sem vald ver\u00f0ur aftur of \u00e1berandi. Manni kemur \u00ed hug skilgreining Vilhj\u00e1lms af Ockham \u00e1 frelsi sem fullvalda sem sv\u00edfur yfir j\u00e1 og nei; um \u201eheiminn sem vilji\u201c Schopenhauers; og, auglj\u00f3sast, um \u201evilja til valda\u201c Friedrichs Nietzsche. Ef Gu\u00f0 er dau\u00f0ur, hvert fer \u00fe\u00e1 potentia absoluta<\/em>? Hann fer til okkar. Vilji okkar til valda, \u00f3takmarka\u00f0ur af hva\u00f0a takm\u00f6rkun sem hlutl\u00e6gt gildi setur, er hli\u00f0st\u00e6\u00f0ur valdi hins sj\u00e1lfviljuga Gu\u00f0s. Og allt \u00feetta kemur til fulls fram \u00ed tilvistarstefnu Sartre, \u00fear sem einstaklingurinn \u00ed frelsi s\u00ednu hefur gu\u00f0d\u00f3mleg yfirr\u00e1\u00f0 yfir g\u00f3\u00f0u og illu.<\/p>\n\n\n\nHinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Hinn sj\u00e1lfviljugi Gu\u00f0 breytist \u00feannig \u00ed sj\u00e1lfviljugt, alsk\u00f6punar-, alskilgreinandi sj\u00e1lf: \u00c9g get \u00e1kve\u00f0i\u00f0 e\u00f0li veruleikans \u00e1 grundvelli algj\u00f6rs frelsis m\u00edns; segi\u00f0 m\u00e9r ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 gera og segi\u00f0 m\u00e9r ekki hver \u00e9g er. Hlj\u00f3mar \u00fea\u00f0 kunnuglega? \u00cd Casey gegn Planned Parenthood, hinni alr\u00e6mdu \u00e1kv\u00f6r\u00f0un H\u00e6star\u00e9ttar Bandar\u00edkjanna fr\u00e1 1992 \u00ed f\u00f3sturey\u00f0ingarm\u00e1li, s\u00f6g\u00f0u d\u00f3mararnir: \u201e\u00cd hjarta frelsisins er r\u00e9tturinn til a\u00f0 skilgreina s\u00edna eigin hugmynd um tilvist, merkingu, alheim og leyndard\u00f3m mannlegs l\u00edfs.\u201c Er \u00fea\u00f0 allt og sumt? H\u00e9r er aftur umbreyting \u00e1 potentia absoluta<\/em> Gu\u00f0s n\u00fa \u00ed potentia absoluta<\/em> sj\u00e1lfsins.<\/p>\n\n\n\nMiki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n<\/p>\n\n\n\nW\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Miki\u00f0 af \u00feessu kemur saman \u00ed hugsun Michels Foucault, sem er, \u00e1samt Derrida, l\u00edklega \u00e1hrifamesti p\u00f3stm\u00f3dernistinn. \u00deegar \u00e9g h\u00f3f doktorsn\u00e1m mitt \u00ed Par\u00eds \u00e1ri\u00f0 1989, a\u00f0eins fimm \u00e1rum eftir dau\u00f0a Foucaults, horf\u00f0i uglukennt andlit heimspekingsins \u00fat um glugga allra b\u00f3kab\u00fa\u00f0a borgarinnar. Hann var r\u00edkjandi heimspekipers\u00f3na; \u00fea\u00f0 var einfaldlega \u00f3m\u00f6gulegt a\u00f0 for\u00f0ast hann.<\/p>\n\n\n\n
\u00cd hjarta kjarna verka hans er \u00fea\u00f0 sem hann kalla\u00f0i ath\u00f6fn vitsmunalegrar fornleifafr\u00e6\u00f0i, a\u00f0 grafa undir yfirbor\u00f0i\u00f0 \u00e1 \u00fdmsum f\u00e9lagslegum venjum \u00ed dag til a\u00f0 finna oft \u00e1 t\u00ed\u00f0um m\u00f3tsagnakenndar fors\u00f6gur \u00feeirra. \u00deannig sko\u00f0a\u00f0i hann spurningar um brj\u00e1l\u00e6\u00f0i og ge\u00f0heilsu, h\u00e1tt \u00feann sem vi\u00f0 refsum gl\u00e6pam\u00f6nnum, kynhneig\u00f0 manna – og hann komst a\u00f0 \u00fev\u00ed a\u00f0 \u00e1 mismunandi t\u00edmum voru \u00feessi \u00feemu me\u00f0h\u00f6ndlu\u00f0 mj\u00f6g mismunandi. \u00deetta leiddi til \u00feess a\u00f0 hann lag\u00f0i til hli\u00f0ar kr\u00f6fur um hlutl\u00e6gan sannleika og gildi og leita\u00f0i, eins og vi\u00f0 h\u00f6fum s\u00e9\u00f0, a\u00f0 valdatengslum sem r\u00edktu og a\u00f0fer\u00f0um tungum\u00e1ls og \u00fevingunar sem valdamiklir einstaklingar beittu til a\u00f0 vi\u00f0halda v\u00f6ldum s\u00ednum.<\/p>\n\n\n\n
\u00deegar vi\u00f0 hlustum \u00e1 W\u00f3ke-sinna\u00f0a fr\u00e6\u00f0imenn \u00ed dag, \u00fe\u00e1 er h\u00e6fni til sj\u00e1lfssk\u00f6punar \u00fatbreidd og k\u00fagunarleikir finnast alls sta\u00f0ar. \u00deetta sn\u00fdst allt a\u00f0 lokum um vald. \u00deetta er Michel Foucault fyrir fj\u00f6ldann.<\/p>\n\n\n\n
W\u00f3ki\u00f0 og ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i<\/strong><\/p>\n\n\n\nEf \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Ef \u00e9g hef gefi\u00f0, jafnvel tilt\u00f6lulega fulln\u00e6gjandi \u00fatsk\u00fdringu \u00e1 W\u00f3ke-kenningu, \u00fe\u00e1 held \u00e9g a\u00f0 \u00fei\u00f0 sj\u00e1i\u00f0 n\u00f3gu greinilega a\u00f0 \u00feessi hugmyndafr\u00e6\u00f0i stendur mj\u00f6g gegn ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i. \u00cd fyrsta lagi myndi f\u00e9lagsfr\u00e6\u00f0ikenning okkar gera r\u00e1\u00f0 fyrir a\u00f0 hver einstaklingur s\u00e9 vissulega einstaklingur me\u00f0 \u00f3endanlega reisn, en ekki skapari gildanna. A\u00f0 segja, \u00ed samr\u00e6mi vi\u00f0 kr\u00edt\u00edsku kenninguna, a\u00f0 hi\u00f0 fullvalda sj\u00e1lf finni gildin upp – \u00fea\u00f0 er afar h\u00e6ttulegt tal. M\u00e9r finnst ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i standa \u00e1 m\u00f3ti hinu gildaskapandi sj\u00e1lfi. \u00cd sta\u00f0inn er kjarni f\u00e9lagsfr\u00e6\u00f0ikenningarinnar k\u00e6rleikur. Hver einstaklingur er kalla\u00f0ur til a\u00f0 elska, og k\u00e6rleikur, eins og T\u00f3mas af Akv\u00edn\u00f3 sag\u00f0i, er ekki tilfinning heldur viljaverk: \u00fea\u00f0 er a\u00f0 vilja \u00f6\u00f0rum hi\u00f0 g\u00f3\u00f0a.<\/p>\n\n\n\nJean-Paul Sartre og Michel Foucault m\u00f3tm\u00e6la \u00ed Par\u00eds (1971)(Photo by G\u00e9rard AIME \/ Gamma-Rapho \/ Getty Images)<\/figcaption><\/figure>\n\n\n\n\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\u00cd tengslum vi\u00f0 \u00feetta heldur ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki fram afst\u00e6\u00f0ishyggju sannleikans e\u00f0a frestun \u00e1 varanlegri merkingu og \u00feekkingu \u00ed samr\u00e6mi vi\u00f0 Derrida. \u00deess \u00ed sta\u00f0 sta\u00f0festir h\u00fan hlutl\u00e6gni gilda, b\u00e6\u00f0i \u00feekkingarfr\u00e6\u00f0ilegra og si\u00f0fer\u00f0ilegra, sem hinn rannsakandi hugur getur \u00feekkt. Ef vi\u00f0 erum a\u00f0 skapa gildi til handa okkur sj\u00e1lfum og \u00feolum hvort anna\u00f0 \u00f3lj\u00f3st, \u00fe\u00e1 getum vi\u00f0 ekki sannarlega elska\u00f0 hvort anna\u00f0. \u00c1stin ver\u00f0ur a\u00f0 birtast, ef svo m\u00e1 a\u00f0 or\u00f0i komast, gegnt bakgrunni stigveldis hlutl\u00e6gra gilda, og hver einstaklingur ver\u00f0ur a\u00f0 sta\u00f0setja sig \u00ed tengslum vi\u00f0 \u00fea\u00f0 stigveldi. Annars, \u00e1n sk\u00fdrrar tilfinningar fyrir hlutl\u00e6gu g\u00f3\u00f0u, veit \u00e9g ekki hva\u00f0 \u00e9g \u00e1 a\u00f0 vilja fyrir \u00feig.<\/p>\n\n\n\n
\u00cd \u00feri\u00f0ja lagi m\u00e6lir ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i ekki me\u00f0 andst\u00e6\u00f0um skilningi \u00e1 f\u00e9lagslegum veruleika \u00e1 marx\u00edskan h\u00e1tt. \u00deess \u00ed sta\u00f0 setur h\u00fan fram samvinnus\u00fdn \u00fear sem st\u00e9ttir, einstaklingar og stofnanir lifa saman og \u00e1 gagnkv\u00e6man h\u00e1tt. Einstaklingar, \u00fej\u00f3\u00f0f\u00e9lagsst\u00e9ttir, eigendur og verkamenn vinna allir saman. A\u00f0 sj\u00e1 samf\u00e9lagi\u00f0 \u00ed andst\u00e6\u00f0um skilningi og kynda undir ofbeldi \u00e1 ekki heima \u00ed ka\u00fe\u00f3lskri f\u00e9lagsfr\u00e6\u00f0i.<\/p>\n\n\n\n
\u00cd fj\u00f3r\u00f0a lagi leysir ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin ekki vandam\u00e1li\u00f0 um hinn eina og hin m\u00f6rgu \u00e1 marx\u00edskan h\u00e1tt, en heldur \u00feess \u00ed sta\u00f0 fast \u00ed undirbyggingu og yfirbyggingu. \u00deessi t\u00falkun \u00e1 samf\u00e9laginu er vonlaus einf\u00f6ldun og h\u00e6ttuleg og dregur allt anna\u00f0 en undirbygginguna ni\u00f0ur \u00ed vandam\u00e1l sem \u00fearf a\u00f0 afhj\u00fapa e\u00f0a laga. \u00deess \u00ed sta\u00f0 l\u00edtur ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0ikenningin \u00e1 samf\u00e9lagi\u00f0 sem fl\u00f3ki\u00f0 net einstaklinga og stofnana sem lifa \u00ed gagnkv\u00e6mni. \u00deetta sn\u00fdst ekki allt um hagfr\u00e6\u00f0i, stj\u00f3rnm\u00e1l e\u00f0a menningu; heldur kemur allt \u00feetta saman. Reyndar, \u00feegar \u00fe\u00fa segir: \u201e\u00deetta sn\u00fdst allt um [a\u00f0 fylla \u00ed ey\u00f0una]\u201c hefur\u00f0u rangt fyrir \u00fe\u00e9r. Samf\u00e9lagi\u00f0 er \u00ed senn fl\u00f3ki\u00f0 og fallegt einmitt af \u00feeirri \u00e1st\u00e6\u00f0u.<\/p>\n\n\n\nFranskt m\u00f3tm\u00e6landaspjald fr\u00e1 1793<\/figcaption><\/figure>\n\n\n\nA\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\nEn gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
A\u00f0 lokum, ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i tr\u00fair alls ekki \u00e1 vald sem \u00e6\u00f0sta gildi\u00f0 sem h\u00e1lfger\u00f0an sj\u00e1lfbo\u00f0ali\u00f0a. \u00deess \u00ed sta\u00f0 l\u00edtur h\u00fan \u00e1 r\u00e9ttl\u00e6ti\u00f0 og k\u00e6rleikann \u2013 sem felur \u00ed s\u00e9r a\u00f0 veita hverjum og einum \u00fea\u00f0 sem honum ber og vilja honum um lei\u00f0 hi\u00f0 g\u00f3\u00f0a – \u00feetta eru \u00e6\u00f0stu gildin. \u00deau eru b\u00e6\u00f0i gildi \u00ed sj\u00e1lfu s\u00e9r, ver\u00f0m\u00e6t \u00ed sj\u00e1lfu s\u00e9r. G\u00e6tir\u00f0u nokkurn t\u00edma \u00edmynda\u00f0 \u00fe\u00e9r a\u00f0 \u00fea\u00f0 v\u00e6ri r\u00e9tt a\u00f0 gera eitthva\u00f0 \u00f3r\u00e9ttl\u00e1tt? V\u00e6ri \u00fea\u00f0 nokkurn t\u00edma r\u00e9tt a\u00f0 vera ekki k\u00e6rleiksr\u00edkur? Nei, au\u00f0vita\u00f0 ekki, \u00fev\u00ed r\u00e9ttl\u00e6ti og k\u00e6rleikur eru algild. Tungum\u00e1li\u00f0 sem ka\u00fe\u00f3lsk f\u00e9lagsfr\u00e6\u00f0i notar yfirleitt til a\u00f0 tj\u00e1 b\u00e1\u00f0ar \u00feessar hugmyndir er n\u00e1l\u00e6g\u00f0 og samsta\u00f0a. Vald er auglj\u00f3slega kraftmiki\u00f0 innan allrar tegunda samf\u00e9lagsheilda, en \u00fea\u00f0 er undirorpi\u00f0 \u00feeim si\u00f0fer\u00f0isgildum sem \u00fea\u00f0 \u00fej\u00f3nar.<\/p>\n\n\n\n
En gildin sem oft eru talin algild \u00ed dag \u2013 eins og fj\u00f6lbreytileiki, jafnr\u00e9tti og a\u00f0gengi \u2013 eru gildi secundum quid [\u00e1 vissan h\u00e1tt]<\/em>, eins og mi\u00f0aldarmenn myndu segja. \u00deau eru gildi sem eru h\u00e1\u00f0 a\u00f0st\u00e6\u00f0um, gildi svo langt sem \u00feau n\u00e1. \u00deau eru ekki algild. Sama hversu miki\u00f0 h\u00e1sk\u00f3li kann a\u00f0 teljast \u201einngildandi\u201c, eru nemendur til d\u00e6mis \u00fatiloka\u00f0ir fr\u00e1 innt\u00f6kuferlinu til a\u00f0 vera teknir me\u00f0 \u00ed \u00fea\u00f0 samf\u00e9lag. M\u00e1li\u00f0 er a\u00f0 a\u00f0gengi er gott, secundum quid \u2013 og \u00fea\u00f0 sama \u00e1 vi\u00f0 um jafnr\u00e9tti og fj\u00f6lbreytileika. \u00deessi \u00ferj\u00fa gildi eru eins og \u00ferenningin sem kom \u00fat \u00far fr\u00f6nsku byltingunni: frelsi, jafnr\u00e9tti og br\u00e6\u00f0ralag. \u00deetta voru l\u00edka gildi sem voru secundum quid. \u00deegar \u00fe\u00fa reynir a\u00f0 gera aukagildi a\u00f0 a\u00f0algildum, lei\u00f0ir \u00fe\u00fa \u00fej\u00f3\u00f0 \u00fe\u00edna stystu lei\u00f0 \u00fat \u00ed ringulrei\u00f0.<\/p>\n\n\n\nEf vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Ef vi\u00f0 viljum takast \u00e1 vi\u00f0 v\u00f6kuhyggju \u00e1 vitsmunalega alvarlegan h\u00e1tt \u2013 og, haf\u00f0u \u00ed huga, fr\u00e6\u00f0imenn hreyfingarinnar vilja ekki a\u00f0 \u00fe\u00fa gerir \u00fea\u00f0, heldur vilja \u00feeir halda umr\u00e6\u00f0unni \u00e1 tilfinningalegum forsendum \u2013 er mikilv\u00e6gt fyrir okkur a\u00f0 skilja ekki a\u00f0eins hva\u00f0an h\u00fan kom, heldur einnig hversu sterkt ka\u00fe\u00f3lska f\u00e9lagsfr\u00e6\u00f0in stendur gegn henni.<\/p>\n\n\n\n
——-<\/p>\n\n\n\nRobert Barron, biskup<\/figcaption><\/figure>\n\n\n\nRobert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\nHann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\nN\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\nBarron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\nVefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Robert Barron er biskup \u00ed Winona-Rochester biskupsd\u00e6minu (Minnesota) og stofnandi Word on Fire Catholic Ministries.<\/p>\n\n\n\n
Hann er kynnir CATHOLICISM, sem er byltingarkennd og ver\u00f0launu\u00f0 heimildarmynd um ka\u00fe\u00f3lska tr\u00fa, sem s\u00fdnd var \u00e1 PBS (Public Broadcasting Service).<\/p>\n\n\n\n
N\u00fdleg kvikmyndaser\u00eda Barrons, CATHOLICISM: The Pivotal Players, hefur unni\u00f0 Emmy-ver\u00f0laun og veri\u00f0 s\u00fdnd \u00ed sj\u00f3nvarpi \u00e1 landsv\u00edsu [\u00ed BNA]. <\/p>\n\n\n\n
Barron biskup er mets\u00f6luh\u00f6fundur \u00e1 Amazon og hefur gefi\u00f0 \u00fat fj\u00f6lmargar b\u00e6kur, ritger\u00f0ir og greinar um gu\u00f0fr\u00e6\u00f0i og andlegt l\u00edf. <\/p>\n\n\n\n
Vefs\u00ed\u00f0a hans, WordOnFire.org, n\u00e6r til millj\u00f3na manna \u00e1 hverju \u00e1ri og hann er einn af \u00feeim ka\u00fe\u00f3likkum heims sem f\u00e6r mesta athygli \u00e1 samf\u00e9lagsmi\u00f0lum. YouTube myndb\u00f6nd hans hafa veri\u00f0 sko\u00f0u\u00f0 yfir 100 millj\u00f3n sinnum og hann hefur yfir 3 millj\u00f3nir fylgjenda \u00e1 Facebook.<\/p>\n","protected":false},"excerpt":{"rendered":"
The Philosophical Roots of Wokeism eftir Robert Barron biskup 8. jan\u00faar 2024 Viltu hlusta? H\u00e9r er upptakan: \u00deessi ritger\u00f0 er ritst\u00fdrt afrit af fyrirlestri Roberts Barron biskups, sem fluttur var vi\u00f0 Acton-h\u00e1sk\u00f3la \u00ed BNA 21. j\u00fan\u00ed 2023. \u00dev\u00ed m\u00e1 halda fram a\u00f0 megin\u00feema menningarumr\u00e6\u00f0unnar \u00e1 Vesturl\u00f6ndum \u00ed dag s\u00e9 \u201ev\u00f6kuhyggja\u201c [Woke]. \u00deetta hugsana- og athafnakerfi […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_hide_featured_image":false,"_jetpack_featured_image_duplicate_dismissed":0,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4],"tags":[],"class_list":["post-7393","post","type-post","status-publish","format-standard","hentry","category-greinar-og-hugvekjur-articles"],"jetpack_sharing_enabled":true,"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=7393"}],"version-history":[{"count":0,"href":"https:\/\/ornbardur.com\/index.php?rest_route=\/wp\/v2\/posts\/7393\/revisions"}],"wp:attachment":[{"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=7393"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=7393"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ornbardur.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=7393"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}