Hermes and Prometheus: On the Possible Relationship between Hermeneutics and the Philosophy of Technology

Among the myths of the West, that of Prometheus stands out for its importance and richness, centered around the very genesis of the human being who, thanks to the gift of technology, is distinguished as much from the divine as from the animal. In this sense, the theoretical contribution of the figure of the Titan, and thus of the myth, lies in the delineation of man as essentially technical, which finds its distinctive trait in the gift of Prometheus. Thanks to technology, identified in the Titan, we would witness the emergence of a new space in which the historical vicissitude of man settles.

However, for this purpose - and following the Platonic Protagoras - Prometheus is insufficient. Another figure is also necessary: Hermes, the eponymous god of hermeneutics. Following the Platonic version, the Titan's gift does not save man, who remains scattered and incapable of living in a community. It will only be the arrival of Hermes at a later date that, through political technique, will enable men to live together and thus actually have history. This is, for example, the reading offered by Bernard Stiegler: Hermes represents the properly hermeneutic character of a thought that questions the origin of the human being. Therefore, it would not be sufficient to focus only on the technical Promethean aspect to understand the human, but this should be conceived as intertwined with the necessary symbolic moment, to which the historical nature, and therefore meaning, of all human production would be connected. However, this is not the only way to understand the relationship between these two figures: in Aeschylus's Prometheus Bound, Hermes appears in the forefront of the Titan's tormentors, seeking to punish him and extort the secret he carries, but ending up defeated in cunning. In this version, Hermes would assume the role of guardian and protector of an order now overtaken precisely by the novelty and challenge posed by the Titan, thus rendering the relationship between hermeneutics and philosophy of technique problematic.

Assuming these two figures represent the philosophy of technique and hermeneutics, the question about their relationship is what the next volume of Trópos is about: can the philosophy of technique and hermeneutics enter into dialogue? In what way? If so, how should the hermeneutic and technical aspects of the human be reinterpreted? Does the fact that Hermes comes after Prometheus indicate, beyond the Stieglerian perspective, the impossibility of a philosophy of technique without hermeneutics? Or does Hermes remain, as in Aeschylus, a stalwart opponent of Prometheus and destined by the latter to be defeated? What do these alternatives entail for the definition and future of the human? These are the general questions for which this call is intended to solicit an answer or reflection.

 

About the Call

- Interested parties should send a paper of up to 50,000 characters to pietro.prunotto@gmail.com no later than 1 May 2024. Contributions in Italian, English, French, Spanish and German are accepted.

- The outcome of the double-blind evaluation will be communicated by 1 June 2024.

- The final article must be received by 1 July 2024.

In addition, the submission must include:

- Name and affiliation;

- Abstract of maximum 200 words;

- 5 keywords;

- Biography of 50-60 words.

 

For further information and Guidelines for the Authors