An Ontology of Trash: The Disposable and Its Problematic by Greg Kennedy
By Greg Kennedy
Plastic baggage, newspapers, pizza bins, razors, watches, diapers, toothbrushes … What makes a specific thing disposable? Which of its homes permits us to regard it as though it didn't subject, or as though it truly lacked topic? Why accomplish that many items seem to us as not anything greater than short flashes among checkout-line and landfill? In An Ontology of Trash, Greg Kennedy inquires into the that means of disposable items and explores the character of our prodigious refuse. he's taking trash as a true ontological challenge as a result of our unsettled relation to nature. The metaphysical force from immanence to transcendence leaves us in an alien international of items tired of significant actual presence. hence, they turn into interpreted as beings that in some way primarily lack being, and exist in our technological international simply to vanish. Kennedy explores this not easy nature and appears for chances of salutary switch.
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Extra resources for An Ontology of Trash: The Disposable and Its Problematic Nature
In war, as on the hunt, strength and power secure both the physical—for example, food—and the social—for example, stability—goods of life. In other words, power brings home the spoils and the kill. Through characteristic confusion, people 16 AN ONTOLOGY OF TRASH began to equate material wealth—the product of power—with power itself. ”13 More than merely reflecting power, wealth comes to materialize it, physically manifesting the possessor’s importance to the community. Standing as indubitable proof of social worth, wealth thus becomes the surest determinant of social status.
However, when thematized, my body utterly baffles me and flees from my intellection. The body, the source of sensitivity, powerfully resists making sense. Heidegger thought that Being as such withdraws as beings come into manifest presence. This perennial withdrawal accounts for our own perpetual conflation of Being and the phenomena that appear. We mistake Being as itself some kind of entity, thereby effacing for ourselves the socalled ontological difference between Being and beings. Without a careful maintenance of this difference, we become forgetful of the truth of Being.
Guilt and shame do not burden all instances of wasting. Often relief and even festive celebration accompany certain acts of discarding. The ritual of potlatch, for example, not infrequently included the intentional destruction of highly valuable objects, even homes. Rituals (perhaps more than scientific modernity wishes to acknowledge) serve profoundly personal needs. To the extent that rituals humanize us, ritualistic wasting could not, as my argument would seem compelled to say, dehumanize us.