The Trilogy Spheres of Peter Sloterdijk

Bárbara Freitag Rouanet

I. Opening Words

I

would like to express my gratitude to the organizers of this interesting
International Symposium, under the auspices of major entities such as
the Brazilian Academy of Philosophy/Rio and the Institute of Oriental
Philosophy/Tokyo; particularly to professor Yoichi Kawada and Mr.
Naoto Yoshikawa. I also would like to welcome all other Japanese colleagues who have come so far to talk with us, and all Brazilians who areattending this Symposium.
My very special thanks go to the President of the Brazilian Academyof Philosophy, Professor Ricardo Moderno, who has been a friend andalso a partner for many years, if not decades, since we met in Copenhagen, in Paris, and also here in Rio de Janeiro, where he gave an
important contribution to the Tempo Brasileiro magazine in honor of the100th anniversary of Theodor W. Adorno, the famous theorist of the socalled Frankfurt School.
I would also like to thank Mr. Wallace Moura, who worked hard toorganize this important Symposium, creating the possibility to have a
dialogue between the cultures and philosophies of the Eastern and theWestern World.
In my particular case, I belong to this Western World, which makes
me interested and open to reflect with my Japanese colleagues on thesimilarities and differences among modern philosophical traditions,focusing on our specific panel “A Vision of the Cosmos, Nature, and theEnvironment.”

II. The Focus of my Lecture
In order to develop my subject within this framework, I decided to
discuss the philosophical work of a controversial German author, Peter
Sloterdijk.
He became famous thanks to his book “Critique of Cynical Reason”
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THE TRILOGY SPHERES OF PETER SLOTERDIJK(1983), which seeks to undermine the thesis of the hegemony of reason
as postulated by the Enlightenment (18th century) and certain currentsof 20th century thought. Sloterdijk criticizes, inter alia the causes andeffects of the two World Wars of the last century. In this and other studies he uses new materials and arguments, developing his own creative
language and concepts.
He was criticized by some of his colleagues due to his controversial
thesis developed in Elmau/Bavaria, Germany, “in favor and against”
Heidegger, when he spoke of creating “Rules for the Human Park: A
Response to Heidegger’s Letter on Humanism” (1999). In this paper,
Sloterdijk discusses the possibility of genetic optimization of humanbeings, which would imply an interference in the essence of “humannature.”Sloterdijk is both an admirer and follower of Freud, Nietzsche andHeidegger. In former times he had a certain sympathy for the ideas
developed by the critical philosophy of the Frankfurt group, but recently
he declared the death of the Critical Theory, accusing Jürgen Habermas
to be the “night guard of the tombs of Adorno, Horkheimer and Benjamin.” Sloterdijk polemized with the author of the “Theory of Communicative Action” (1981–1983), and his defenders Reinhard Mohr (DER
SPIEGEL) and Thomas Assheuer (DIE ZEIT), among other journalists.
So it is not surprising that Sloterdijk received nicknames, such as“enfant terrible,” “a German devil” (Le Monde, octobre/1999), being
described by his critics as incoherent, naive, infringing borders (SZ,
6/10/1999). Among the many adjectives that were associated to his
name, one of the most aggressive, came from the “entourage” of Jürgen
Habermas, where he was accused of being a “right wing” author andthinker, a “genuine fascist.”
When he was asked about his new Trilogy Spheres (1998, 1999 and2004), Sloterdijk characterized himself as a “romantic,” and spending
some time in India among “gurus” he admitted to be a “clumsy bohemian,” “because I like wines and good drink but I work too much” (Interview with Felix Schmidt 06/10/1999).
In the same interview he claims to be a “self- taught” because henever have had a philosophy professor who served as a model. He
admits that in the Trilogy, which I will discuss below, he plays the roleof “midwife.” In this work, of almost three thousand pages, divided into
Bubbles, Globes and Foam, his attention is focused on delivery, the birthof life, in Heideggerian terms, where the “in-die-Welt-Geworfen-Sein”(being-thrown-in-the-world) is transformed into “in-den-WeltraumGeworfen-Sein,” i.e., the “being-thrown-in-the-cosmos.”THE TRILOGY SPHERES OF PETER SLOTERDIJK

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Thus we can turn our attention to his new focus according to which
Sloterdijk blends cleverly philosophy with literature and art.
To have a better understanding of the Sloterdijk Trilogy, it is worth tolook for some biographical data and shed some light on his work before
the Trilogy.
Peter Sloterdijk was born in the city of Mannheim, in 1947. Nowadays he is a currently Professor and Chancellor of the Karlsruhe University of Arts and Design and a Professor of the Academy of Fine Arts
Vienna. The German television opened up a privileged space for him,
where he leads with success the “Philosophical Quartet,” to which heinvites authorities and stars of contemporary philosophy to engage indialogue and debate. The program reaches a large audience.
Sloterdijk can be considered a sort of negative alter ego of Habermas,
whose 80th birthday was celebrated in 2009. Sloterdijk not only question Habermas, but also the existence and validity of communicative
reason. Therefore he does not believe in the pursuit of truth through dialogue processes, and is not convinced that peaceful verbal reasoning canwork as a tool for combating violence and wars.
With his short essay “Rules for the Human Park,” published in Brazil
as “Regras para um Parque Humano” (Editora Estação da Liberdade,
S.Paulo, 2000), Sloterdijk became also known in Brazil. According to
its critics and enemies, Sloterdijk is accused of defending in this essay
the genetic manipulation of humans with the use of modern genetic
techniques (cloning, in vitro fertilization, organ transplant, artificial
selection of characteristics of future human beings) with the purpose ofgenerating perfect human beings, as was anticipated—brilliantly—by
the movie “Gattaca” (Dir. Andrew Niccol, 1998). Angry with suchcharges, some of Sloterdijk’s partisans were convinced that what he hadannounced in his speech were not his personal opinions but practices
already underway in contemporary society, which do not hesitate toapply the results of modern research in biomedical areas to interfere in“human nature.” Sloterdijk is against Habermas’ ideas of searching—in
theoretical and practical discourses—a law to regulate such practices,because he considers this a waste of time and efforts. If this was indeed
the implicit message of his Elmauer speech, as stated by the author of
the Trilogy afterwards, so he was trying to warn mankind of what ishappening already, without the knowledge of most of the people.
Among philosophers, Sloterdijk became famous for his “Critique of
Cynical Reason” (1983), becoming one of the biggest promises of the
post-modern philosophical area, in Germany. In this work, Sloterdijk
distinguishes two forms of cynicism: the “KYnismus” of classical Greek

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philosophy and the “cynicism” of the tradition of contemporary thought.
Cynicism is written in KY as his model (idol) Diogenes, who lived
naked and used to reside in a barrel, so devoid of any need. His schoolof thought disapproved of social convention, public opinion and eventhe officially upheld moral values. For Diogenes’ followers, the “kynicos” of his time were radical opponents of the laws and conventions,seeking a return to nature. Cynicism written with Zy (in German), is the
cynicism itself on its modern connotation. In this sense the concept
applies to the attitudes of people who mock others and distrust the sincerity and value of reason. The word applies to people who have thehabit of expressing sarcasm and skepticism regarding everything andeveryone. The lack of distinction between these two conceptual connotations can lead (and leads) to misunderstandings. That is exactly what
happens in the reading of “Critique of Cynical Reason” by Sloterdijk,
which cannot always sustain the conceptual distinction he himself introduced. So at the same time that Sloterdijk is at variance with the laws
and conventions of postwar Germany, he seems to mock everything heobserves. With this “carnivalization” (in the sense of Bakhtin), thedimensions of seriousness and reliability in his statements and arguments are sometimes questionable.

III. A Brief Approach of the Trilogy Spheres
The publishing house Suhrkamp launched between 1998 and 2004 thetrilogy “Spheres” (now translated in France and in the UK), in which
Sloterdijk refers to “Bubbles” (vol. I), “Globes” (vol. II) and “Foam”(vol. III). The three volumes have received both harsh criticism andenthusiastic applause.
In his trilogy, Sloterdijk seeks to give the word “Spheres” the status ofa basic concept, with topological, anthropological, immunological andsemiotic aspects. His concern is to develop a “theory of modern times.”
In vol. I “Blasen” (Bubbles) Sloterdijk tries to give a description ofhuman space, in which the dyad and not the monad (Leibniz), represents
the true unity.
In vol. II: “Globe” (Globes), the author seeks to explain why metaphysics was doomed to fail due to its inner contradictions.
In vol. III “Schaum” (Foam), he defends the thesis that life unfolds ina multi-focal perspective, being neither a metaphysical nor a holistic
approach, requiring the form of a “network,” something that had alreadybeen discussed by Manuel Castells in his trilogy of “Network Society.”
But for Sloterdijk “life,” the “forming of globes and spheres,” as wellTHE TRILOGY SPHERES OF PETER SLOTERDIJK

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as “thinking,” are the expression of one and the same reality, or, in otherwords, networks linked one to another. Therefore, the author of theSphere—Trilogy is convinced that sociology should be suppressed andsurpassed, being replaced by a “Theory of systems organized in acting
networks,” captured in bubbles, globes and foam, in other words, a“Sphere Theory.”
According to the author, his three books represent an attempt to“delineate” and “listen” to the possibilities and limits of geometric vitalism” (vol. I, p.13).
Vol. I: Bubbles
In the first volume, he explains his interpretation of the concept“Sphären.” The term “sphere”, suggests that “life” and “thought” mean
practically the same thing. Since the dawn of proto-philosophy of
Thales, to the Platonic Academy of Athens, passing through Kant’s antiPlatonism until Heidegger and his successors, the whole of philosophy
is organized into “spheres.” The thesis that runs through the three volumes says, “love stories are form stories and that every solidary relationship is a sphere formation, i.e., the creation of an inner space”. The
metaphor that introduces the first volume with the subtitle “Blasen” is
the “soap bubble” (analyzing the painting “Bubbles” of G. H. Every,
1887, p. 17).
In the following chapters Sloterdijk mentions Bachelard’s Poetics ofSpace in epigraphs and epistemic passages (“The intimacy of thespace”), analyzing galactic spheres and “womb,” in a “free” associationof ideas and images that sometimes make the reader assume that theauthor is under the influence of hallucinogens. Still, the language isimaginative and poetic, but although at the very limit of inter-subjective
rationality. The results are amazing!
In Chapter 4 of volume I “Die Klausur in der Mutter” (The enclosurein the womb) is developing a “negative Gynecology” (pp. 275 ff.), in
which he devoted himself to the study of celestial orbits through long
passages, the principle of the egg (by analyzing the context of Hieronymus Bosch’s “The Garden of Earthly Delights,” p. 333), the function of
the placenta and its use in symbolic rituals among Indians of different
cultures. These considerations also led him to examine the theories of
the angels, the appearance—in images of people in pre-Columbian
America—the “Doppelgänger (the double)” (p. 431), and the existenceof twins, because one of its basic thesis is to say that we do not live in“monads” (à la Leibniz) but in “dyads.” At the end of this volume, hepursues his criticism of Freud (begun in “Critique of Cynical Reason”)

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and disagrees with Lacan’s interpretations of Freud’s writings.
Vol. II: Globes
The second volume, subtitled as “Globes” has as a prologue a finestudy of a mosaic of the first century B.C. known as: “Mosaic of thePhilosophers of the Tower Annunciata,” in which seven elderly men in
an idyllic setting, not far from a Greek city (Akrokorinth or Athens), aregathered around a “sphaera,” a “world”—and a “divine sphere,” representing the model symbol of wholeness and fullness of Parmenides and
Empedocles. A podium and a box assume the functions of an altar. The
Globe seems to proclaim a categorical imperative: “Come and thinkme!,” and “fulfill yourself in me” (vol. II, p. 21 et seq.). Over the headsof the philosophers gathered hangs a sundial. Otto Brendel (1936) madethe suggestion to interpret the mosaic as a “schola” (school) in whichthese philosophers probably met the “protophilosopher” Thales (ofMiletus). The 7 gifts symbolize 7 qualities, 7 questions and 7 answers,
all of them alluding to wisdom and knowledge (cf. foot note of page 7,
vol. II “Kugeln,” pp. 30-1). There are also several different interpretations (see Konrad Gaiser’s version 1980).
In his foreword to the second volume, Sloterdijk points out that in a
Park in Weimar, near Goethe’s summer house, is placed a sculpture,
which shows a globe (from 1777) entitled “Altar of good luck” (p. 43).
At the entrance to the Rockefeller Center in New York one can observe
another globe carried by Atlas (cf. image by Lawree Lee, 1937) with thesame symbolic character.
In my capacity as urban sociologist, I was especially interested inchapter 3 of this volume entitled “Arks, city walls, boundaries of theuniverse, immunological systems” (pp. 159–197). Here Sloterdijk introduces the picture of the Cemetery of the Innocents in Paris, which nolonger exists. The reproduction was made in 1550. In this context, Sloterdijk says: “When you can assign the spiritual dignity of one life-form
to its clear spherical shape, in other words, the ability to gather under
one horizon, people alive and dead in a communion ritual, (you can seethat) small tribes are formations that deserve the same admiration that
empires of millions and millions of people held in a circle of domination” (vol. II. p. 173). These are the groups which in its formation processes through generations are able to organize and generate their own
psychic powers and symbolic circles of distance and proximity. If they
can delineate what is familiar and what is strange, we may call this an“anthropological place.” Within this circle dwells the genuinely human.
In other words, this place becomes a territorial sphere of the living

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world, the localities (Orte) permeated in the imaginary of the living andthe dead. Sloterdijk calls “ethnosphere” the effort to create worlds of life
covered by the dead and the living, beginning the era of “globosity”
beyond ethnic boundaries. It is in this context that Sloterdijk refers to
the “Babylon of Gilgamesh” epic song, which was broadcasted in four
different languages (Ibid. p.175). Here Sloterdijk refers to the version of
the poem translated by Albert Schott, reviewed and commented by Wolfram von Soden (Stuttgart, 1958).
As in later poems and philosophical reflections that have life anddeath as their subject, here emerges the ground on which macro-lyricalspaces can be created such as the Divine Comedy of Dante or otherrelated to the spiritual life. We can also talk about spaces outside ourcontrol or out of control.
Vol. III: Foam
In the central body of the third volume Peter Sloterdijk develops his
theory of capsules, islands and greenhouses (pp. 309–490). Particularlyinteresting for the general subject we are debating, stands the concept of“Insulierungen” (insulations), which refers, according to the author, tothe processes of islands-formation. Within this central theory, Sloterdijk
discriminate three types of islands: the absolute Islands (space stations),
the atmospheric Islands (Biosphere 2) and the anthropogenic Islands(human life generating). It is worthwhile to dive into each of these types
to have a better understanding of their characteristics and functions andthus provide the benefits of this islands—typology.
As an example of absolute islands, the author mentions submarines
and space stations that already exist and the ones that still will be created. These absolute islands differ from the geographical islands by two
characteristics: they are not restricted to bi-dimensional (horizontal surfaces). Islands of the terrestrial globe are not, therefore, absolute islands,
they do not move and have their territorial demarcation made by theocean or river waters.
The most important example to Sloterdijk comes from Jules Verne’s
Captain Nemo. His submarine has the characteristic of mobility (mobilis
in mobili), an idea soon appropriated by Oswald Spengler as a metaphor
to characterize the existential formula of the manager in our Faustiancivilization.
“The submarine—hotel moved by electricity, Nautilus, is the result of
the inventive spirit of the great misanthrope, represents a first perfecttechnical realization of an absolute idea of insularity—a worldwide
model of total isolation and introversion (with his musical instrument,

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an own organ, and his wide library) of a heated and submergible enclave
in permanent runway of people and ships” (vol. III, p. 318). It is like theinvoluntary shipwreck of Robinson Crusoe on a desert island, which
was transformed into a desired exile and the model Island was transformed into a floating grotto, crowded with the treasures of European
culture, transforming Robinson into a sad sea-hermit.
Another, and more significant, example used by Sloterdijk is the spatial station, which is useful to philosophers in developing a new enlightened theory of human condition. Putting aside the romanticism of spaceconquest, the spacecraft reality and manned spatial station stands forthree indispensable categories of a possible condition of human existence in the space (Weltraum): immanence, artificiality and upward
drive (Auftrieb). The manned spatial stations are fields of anthropological demonstration that highlight the astronaut’s “being in the world.”
This is only possible through “being in spatial stations” manufactured
by man. The ontological specificity of this relation consists in the factthat station represents much more than a real island, it is a model of our
new world, more specifically, an immanence machine, in which existence or “the possibility of permanence in the world” is on total dependence of the sophisticated technicians promoting this world. The mostappropriate framework—philosophy would be Heidegger’s doctrine of“Gestell’ (frame), in a positive reinterpretation (cf. vol. III, p. 321).
A spatial station is not a landscape or region, explains the author,
because for the time being it is just a meeting place of cosmonauts with
their microbes. But in the future, when the MIR station will be replacedby smaller units, NASA will be testing a kind of mini greenhouse, inwhich will be grown, with resource of solar energy, at 2.8 square meters,
small gardens (“salad machines”) capable of producing carrots, cucumbers and salad for a crew of four people. This way, the spatial stations
can be understood like being environments described by the techniciansof space conquest, like systems of life conservation ECLSS (Environment Control and Life Support System).
Viewed from this angle, it will be necessary to reconsider our conceptof “nature” resulting of our anthropocentric perspective. From our new
point of view in which the nature is a kind of “prothesis” for human survival, we can redefine the “nature,” originally found by man in his terrestrial environment as a “pre-configured system of human life preservation.” Only those who leave this system can learn how to regard andunderstand this environment from outside. Only then can a rupture beperceived between the known and customary, on the one hand, and alternative ways of new and artificial life, on the other hand.

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According to Sloterdijk, this was the great contribution made by spatial research to improve the understanding and awareness of the humancondition in new artificial environments. In this revolutionary view, it
became easy to formulate the Island Theory, making it possible tounderstand the second type of islands, the atmospheric ones. The central warming systems and air conditioning are the simplest and mosttrivial examples. Both of them draw our attention to internal environments of houses, offices, and make it possible to surf through the modern consumption world with its commodities offered in stores and malls(shopping centers or ships). From this to greenhouses, thematic parks
and botanical garden is just a step.
Here Sloterdijk pauses and describes in the next topics the emergenceand cultivation of artificial greenhouses like the Cristal Palace in London (1851), Laeken Park near Brussels, built in 1875 or the Botanical
Gardens in Hamburg, Hannover, Munich, Berlin and other greenhouses
directed to plantation of tropical species like Victoria Regia in the European cold winter (cf. vol. III).
Other atmospheric Islands analyzed by Sloterdijk are the experienceswith bio-sphere performed in the USA, like the mega project Arizona“Biosphere 2” in 1991, which was funded by the petroleum multimillionaire, Ed Bass. He became fascinated with the idea to expand theexperience of vegetable greenhouses to projects that included humancrews. Jean Baudrillard, refers to this Project in a book published by
UNESCO: “Homme, Ville, Nature” (Toulouse, 1992). It is an experimentin isolation and inclusion, with strong esthetic characteristics, which hascost 1.5 million dollars. However, the results were not very encouraging(cf. vol. III, ibid, p. 355). Critics remembered that it was a huge project
which mixed science fiction and true science. In a certain way we could
classify the three sequences of Spielberg’s science fiction movie, “Jurassic Park” (I, II, III), in this category. The Columbia University tried tocorrect the mistakes of the “Biosphere 2” model of 1991 ten years later,
creating the “Eden Project”(2001) model. Its structure represents very
well the content of the last volume of this trilogy: the appearance of“foams” (Schäume).
Finally, we reached the third type of islands, the Anthropogenic
Islands. This type reminds us of Sloterdijk’s essay on the “Rules for the
Human Park.” Here the author refers to that kind of island, aiming at
what Luhmann, Varela and others have called “Autopoesis.” Sloterdijk
named it “Selbstbrütung,” referring to the manner of self-generating anddeveloping life, mainly human life, in specially prepared contexts.
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Symposium, I will limit myself to enumerate some aspects of the “autopoesis” of human species, as conceived by Sloterdijk. In this type ofIslands the author mentions nine sub-categories, related to the pre-requisites of human life: Chirotop; Phonotop; Uterotop; Thermotop; Erotop;
Ergotop; Alethotop; Thanatotop; Nomotop (teaching of law) (cf. pp.
362–500).
Let us briefly specify each of these dimensions:– Chirotop refers to the performance of the human hand, the area ofwhat can be achieved, the world of human action, the first and primary manipulations (bids, slaps, cuts) that produce specific resultsin the environment;– Phonotop (or Logotop) is the vocal sound that encompasses anauditory space, in which those living in the community listen toeach other, talk, issue commands, and inspire each other;– Uterotop (or Hysterotop) is a conquered space that aims to expand
the area of maternal protection and care. This scale produces a centripetal force that is perceived and experienced by affected (or evenlarger units of people) and experienced as a feeling of belonging;– Thermotop is the integrating heat that the group experiences arisingoriginally home fire and thanks to which the group has the sensation of coziness and “sweetness” of home life, representing thematrix of all the experiences of well-being;– Ergotop (or Phalotop) refers to the size of a sensus communis
caused by parental authority or a religious authority that generates
a spirit of cooperation that can lead to different forms of division oflabor or, in extreme cases, a willingness to participate in struggles
and wars in defense of the community;– Alethotop (or Mnemotop) characterizes a situation in which agroup capable of learning is constituted as a guardian of a set ofcommon experiences (traditions);– Thanatotop (or Theotop or even Ikonotop) refers to a place of revelation of ancestors, the dead, the spirits and gods of the group,
offering to this group a semiological conection, a gateway for manifestations of the “beyond”;

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83– Nomotop binds the living traditions of the group, through the division of labor and reciprocal expectations through which the mutual
exchange and the hoping of cooperation make emerge a social
architecture of reciprocal expectations, of opposition and resistancethat lead to a political constitution. Each of these topoi is developedand extended in chapters and passages that follow, but which I will
have neither time or space to develop here.

IV. Provisional Conclusions
From all that I have explained so far, we can see that the philosopher of“cynical reason” is a disciple of Nietzsche and Heidegger. In his trilogy
Spheres, he transforms the Heideggerian concept of “In-die-WeltGeworfen-Sein” in “being released-in-space” and the Nietzschean “heitere Wissenschaft” in a chapter on “frivolous” and “lightness” of science(in “Schäume”/foam) to get a true “theory of modern times.”
A careful reading of his work shows that he draws on authors such as
Karl Marx, Sigmund Freud, Walter Benjamin, Niklas Luhmann, Georg
Simmel, Max Weber, Hannah Arendt and many others with the ambition
to provide the reconstruction of an “universal history.”
For Sloterdijk, technology, especially in the field of biologicalresearch and the achievement of the conquest of space (off the ground),represented a true shift to modernity. Modern technology throws Man inspace ships and space stations, outside of the globe, creating new environments, totally artificial which are open to an unknown universe. This
technology relies on the press, the telephone, the radio, the television,
the Internet … . The question of Heidegger has changed because of thiscontent. The Man is not simply thrown in the world, but in space, challenging new galaxies in the universe of which we know little or nothing.
This new fact implodes all our knowledge of “society” and our value
systems, our concepts of life, our sense of the environment and biotechnology.
In my reading of the vast work of Sloterdijk and its discussion on the“Rules for the Human Park,” the author wants to convince his readersthat the discoveries relating to the human genome and that of other living beings, already underway, must be disclosed and made public, thus
preventing them from being controlled and manipulated by experts,
biologists and technicians, to the exclusion of the vast majority (mass)of mankind. It is urgent, therefore, to be clear as to who controls andoversees the inventors. The author warns: while we wait and discuss, the84

THE TRILOGY SPHERES OF PETER SLOTERDIJK“facts” (die Sache, das Ding) may be advancing and escaping our supervision.
In his trilogy Spheres, Sloterdijk uses abundant iconography, art,
museology, history and literary criticism. He is deeply knowledgeable
about universal literature and philosophy, and uses, superficially but in a
coherent manner all kind of empirical data. He writes well but is thoroughly disorganized, often walking devious paths in order to reach agoal. In the final chapter of his trilogy which he calls “Oxymoron,” hegives the floor, skeptically and mockingly, to four presumed
writers/readers of the trilogy: a historian, a literary critic, a theologian
and a man of letters. Each of them values and disregards different
aspects of the book, and none agrees fully with the ideas contained inthree volumes of Bubbles, Globes and Foam. It is as if Sloterdijk were
not responsible for the topics covered in the almost 3000 pages of thesebooks.
He is a descendant of Hölderlin, Goethe, Nietzsche and Heidegger.
As such, he is a master of the German language who knows to deconstruct and recombine fragments in an entirely new mosaic. His texts aredadaistic collages. He is a “philosophical bricoleur,” in the sense ofLevi-Strauss’s “pensée sauvage.” His logic is that of dreams and freeassociations.
Having completed the reading of the three volumes, one gets theimpression of having flown over centuries and continents. Time seems
to have no limits, and space opens up to the infinity of universe. Uponreflection, the reader fears that the bubbles, globes and foam may
explode, evaporate. We ask ourselves, why the author made us read andbe exposed to so many heterogeneous and unsystematic materials. This
question seems to be asked by the author himself in the concluding partof his trilogy. Had everything he said been a mirage, an effort without
results, “much ado about nothing”? These questions lead to a final question; would this be a metaphor for most of current philosophy?
Basic BibliographyPeter Sloterdijk: Sphären I: Blasen, Frankfurt/M.Suhrkampverlag, 1998 (644 pages)
Sphären II: Globen, Frankfurt/M: Suhrkampverlag, 1999 (1013 pages)
Sphären III: Schäume, Frankfurt/M.: Suhrkampverlag, 2004 (916 pages)
Peter Sloterdijk: Regras para o Parque Humano. Uma resposta à carta de Heidegger
sobre o Humanismo, São Paulo/Estação da Liberdade, 2000 (63 pages)
Peter Sloterdijk: Kritik der Zynischen Vernunft, Frankfurt/M. Suhrkampverlag, 1983 (2vols. together 961 pages)