Han, B.-C. (2016). O aroma do tempo. Um ensaio filosófico sobre a arte da demora. Lisboa: Relógio d'Água

Vítor de Sousa
2019 Revista Comunicação e Sociedade  
Han, B.-C. (2016). O aroma do tempo. Um ensaio filosófico sobre a arte da demora. Lisboa: Relógio d'Água. Vítor de Sousa In his essay, O aroma do tempo. Um ensaio filosófico sobre a arte da demora [The scent of time. A philosophical essay on the art of delay] (2016), originally published in Germany, in 2007, Byung-Chul Han argues that contemporary life is overpowered not by the continuous acceleration of time, but rather a temporal crisis caused by a dyschronicity (a discontinuity), which is
more » ... nuity), which is simply the atomization of time with no direction, order or end that prevents it from lasting (lingering). It consists of indistinguishable, sequential moments, which means that every instant is just like any other, lacking rhythm or direction that can add meaning to our lives. Byung-Chul Han proposes the revitalization of the art of lingering as contemplation of the truth, which, paradoxically, is not related to any kind of alienation from reality. According to the author, this temporal crisis is the result of our inability to contemplate, since reality, because it is fleeting and instantaneous, does not allow for human beings to feel fulfilled, due to the lack of depth and the excess of an ephemeral dynamic. In reference to Zygmunt Bauman's conceptualisations of something he called "liquid modernity", he argues that everything is lived like it is ephemeral, and death is seen simply as a premature, and almost always, senseless instant. We "zap" through the world and every one of us becomes something radically fleeting, and prone to suffer from what Heidegger typified as "harassed unrest" and "non-dwelling". This hallucination, which results from whizzing through infinitude, made the philosopher restless and think of the denarration of time and the loss of direction. It does not mean that the proclaimed end of the grand narratives (Lyotard, 1986) is valid, along with the consequent and usual ensuing apocalypse. It will only be so once we give back time its instantaneity, in which narrative time does not lead to a vegetative time. And even though Byung-Chul Han guarantees that this temporal crisis has nothing to do with a general process of acceleration, which has shattered the so-called stable truths sculpted in modernity, the fact is that this statement underlies the philosopher's explanations. In order to make it right, he proposes the revitalization of the vita contemplativa (concept associated with authors like Nietzsche, Heidegger, Aristotle, Saint Augustine or Thomas Aquinas, who he quotes systematically in his essay, apart from other renowned authors) in detriment of a relativization of the vita activa associated with the loss of world and time. The proposal to overcome this rush is based on contemplation, certainly slower and necessarily more meditative, since the vita activa deprived the homo
doi:10.17231/comsoc.35(2019).3144 fatcat:nq7lzlonwna2jjydk3j3gmr3zm