Abstract
Članek razpravlja o nekaterih stališčih sodobnega nemškega filozofa Petra Sloterdijka, še posebej teh, ki so povezana z zastojem teorije po izteku študentskega gibanja. Nelagodje kulture v postmoderni dobi je povezano z naraščajočo močjo cinizma in dovzetnostjo za nihilizem. Po Sloterdijku se je to zgodilo zaradi preveč poudarjenega pomena historizma, ki se je razvil v 19.stoletju. Teorija je postala depresivna in melanholična, kajti prišlo je do neozdravljive naveličanosti življenja, zato je že Nitzsche moral opozoriti na škodljivost zgodovine za življnje. Sloterdijk skuša s pomočjo starogrških vzorov ozavestiti teorijo, da mora biti dobrohotna in negovati pojem sreče. Antična teorija ustvarja vedrino, moderna teorija zbeganost in neprisebnost. Po simbolnem letu 1989, ko postaja po Sloterdijku vedno bolj vidno, kako se je ideja svetovne zgodovine izčrpala, skuša politični zasvojenosti svoje dobe oporekati najprej samo z življenjem samim. Gre za verodostojnost življenja, ki po Sloterdijkovi politični antropologiji manjka politiki, življenje je oropano vsakršne sponatanosti. The article discusses some viewpoints of the contemporary German philosopher Peter Sloterdijk, particularly the ones related to the stagnation of theory after the end of the student movement. The uneasiness of culture in the post-modern era is related to the growing level of cynicism and the proclivity for nihilism. According to Sloterdijk, this ia s consequence of the overly emphasized historicism that had developed in the 19th century. The theory became depressing and melancolic after the permanent werainess of life had se in; Nietzsche had been compelled to point out the harmful effect of history on life. With the help of ancient Greek models Sloterdijk attempts to make the theory aware that it must be well-intentioned and cultivate the sense of happiness. Ancient theory creates serenity, while modern theory creates confusion and insanity. After the symbolic year 1989, when it became increasingly evident how the idea of world history had been exhausted, he first attempted to dispute the political addiction of his ear with the life itself. The authenticity of life is what is in question, which is, according to Sloterdijk's political anthropology, lacking in politics, i.e., life has been robbed of all its spontaneity.