Aporia Research Papers - Academia.edu (original) (raw)

L’autorisation judiciaire de soins se situe au carrefour de considérations cliniques et juridiques. Malgré une efficacité contestée, des études récentes démontrent une augmentation du recours à cette mesure d’exception à l’échelle... more

L’autorisation judiciaire de soins se situe au carrefour de considérations cliniques et juridiques. Malgré une efficacité contestée, des études récentes démontrent une augmentation du recours à cette mesure d’exception à l’échelle internationale. La présente analyse est inspirée d’une rencontre des théories foucaldienne et goffmanienne. Elle s’appuie sur les résultats d’une méta-ethnographie visant à mieux saisir les enjeux associés à ses usages, à partir des points de vue des acteurs impliqués lors de son application. Les résultats de cette analyse critique de discours décrivent l’autorisation judiciaire de soin en tant que jeu de rôle complexe ayant des effets multiples sur l’identité de la personne visée et sur ses rapports sociaux. À l’ère d’une justice souvent décrite par sa force thérapeutique, ces observations soulèvent plusieurs questionnements à l’égard de la visée et des effets de l’autorisation judiciaire de soins sur la personne, ainsi que de ses usages par différents in...

L’histoire de la discipline infirmière démontre des efforts progressifs en vue de développer du savoir infirmier. Cet article cible la science infirmière en postulant qu’il s’agit d’une partie de la discipline infirmière et d’une partie... more

L’histoire de la discipline infirmière démontre des efforts progressifs en vue de développer du savoir infirmier. Cet article cible la science infirmière en postulant qu’il s’agit d’une partie de la discipline infirmière et d’une partie du savoir de la discipline. Dans ce contexte, une attention particulière est portée aux théories en tant que produit de la science et elles seront situées dans l’avancement de la science infirmière. L’examen de la science infirmière et de son évolution s’inspire de deux visions de la structure du savoir de la discipline infirmière. L’étude de l’évolution de la discipline sur le plan scientifique est abordée en trois périodes. Cet examen est complété par les propositions de deux métathéoriciens se préoccupant des théories dans l’avancement du savoir. En conclusion, au-delà des différences de propositions au sujet du savoir scientifique et de son évolution, on voit qu’une structure du savoir joue un rôle durable.

This article critically examines the reading of Rousseau by the French philosopher Bernard Stiegler. In the first volume of Stiegler's influential multi-volume work La technique et le temps (Technics and Time) he argues that the origin of... more

This article critically examines the reading of Rousseau by the French philosopher Bernard Stiegler. In the first volume of Stiegler's influential multi-volume work La technique et le temps (Technics and Time) he argues that the origin of the human is inseparable from that of technical prosthesis (what he calls organised inorganic matter or ‘technics’). Stiegler takes up this question initially in relation to the problem of anthropology. The immediate starting point for this discussion of anthropology is Rousseau who is, as Stiegler puts it, ‘. . . the pivot between the anthropological question promoted to philosophical rank and the beginning of scientific anthropological theory’. Stiegler’s discussion is focused on the conjectural history provided by the Discourse on the Origin and the Foundations of Inequality Among Men and especially Rousseau's claim that originally man has no need for tools.
This article outlines Stiegler's reading of Rousseau and offers some criticism of Stiegler's argument about the aporetic origin of the human.

El artículo busca establecer inicialmente el lugar que corresponde dentro de la historia del género a una de las narraciones más celebradas de Roberto Bolaño, en calidad de short story posmoderna. Esa determinación y el carácter... more

El artículo busca establecer inicialmente el lugar que corresponde dentro de la historia del género a una de las narraciones más celebradas de Roberto Bolaño, en calidad de short story posmoderna. Esa determinación y el carácter “paradigmático y ejemplar” que le otorga el narrador al caso de “El Ojo Silva”, para una generación “condenada a la violencia”, sirve de hilo de Ariadne en el análisis histórico-narratológico de sus formas específicas de desarrollo expansivo y su esquema tripartito discontinuo. El análisis lleva a un punto aporético visual-textual, en una encrucijada de terror-violencia-sexualidad, que deja a cargo del lector la “enseñanza” que autoriza/legitima la narración.

Paul Ricœur identifies three aporias of time in Husserl’s phenomenology of internal time-consciousness, tracing them back to other philosophies of time – from Aristotle, St. Augustine, Kant and Brentano – and extending them as well to the... more

Paul Ricœur identifies three aporias of time in Husserl’s phenomenology of internal time-consciousness, tracing them back to other philosophies of time – from Aristotle, St. Augustine, Kant and Brentano – and extending them as well to the Heideggerian thinking of time. The first aporia identified by Ricœur refers to the retentional and protentional extension of “now” (jetzt), the present. The aporia of the present has its origin in the contrary conceptions of time by Aristotle and St. Augustine. The Aristotelian world time, as represented chiefly in the harmonious movement of celestial bodies, seems to contradict the Augustinian conception of time, namely the time of soul – as distentio animi. In Husserl’s attempt to extend the punctiform “now” (das punktuelle Jetzt) by a retentional and protentional time-consciousness, Ricœur sees the inevitable aporia of a fusion of two modally opposed representations of time, namely, movement and stasis. In my paper I will discuss how the first aporia of time that Ricœur locates in Husserl’s Phenomenology can be regarded as an aporia of the present. I would argue that this aporia of time presupposes an aporetic identity between the present (Gegenwart) as unity of a time-consciousness and the objective presence or appearance of the present as a time-object (Zeitobjekt) – particularly within the framework of Husserl’s and Brentano’s time philosophies. The noesis of the consciousness of the present (Gegenwartsbewusstsein) appears here to be in an aporetic relationship to the givenness and persistence of the present as the presence of a time-object. For the presence of the present can neither be considered as a mere noema nor be reduced to a hyletic data, which alone, according to Husserl, can escape the phenomenological reduction and thereby remain as an inevitable residual entity in consciousness. I will try to show how such an aporia of the present emerges in Husserl’s conception of Vergegenwärtigung (presentification or re-presentation) as secondary memory, in which the objective presence of the present persists through its irreducible temporal structures and, consequently, passes from a mere perceptional consciousness over to remembrance or presentification of the past. If the temporal structures of the present – which is now regarded as a time-object – can undergo neither a transcendental (Kant) nor a transcendental-phenomenological (Husserl) reduction, time will remain intact like a skeleton of reality, which is inherent in both the present as well as the past and will predetermine every form of Vergegenwärtigung, the presentification of the past.

Autor u radu nastoji da ocrta situaciju unutar koje se zatičemo pri pokušaju interpretacije smisla celine Aristotelovog projekta u "Metafizici". Data situacija pokazuje se u svoja tri aporetična lica: kroz aporiju imena, aporiju... more

Autor u radu nastoji da ocrta situaciju unutar koje se zatičemo pri pokušaju interpretacije smisla celine Aristotelovog projekta u "Metafizici". Data situacija pokazuje se u svoja tri aporetična lica: kroz aporiju imena, aporiju unutrašnjeg poretka i aporiju jedinstvenog odreenja "Metafizike". Rad nastoji da ukaže na to da je prihvatanje aporetikog karaktera Aristotelovog projekta u "Metafizici" nužno kako bi se uopšte otvorili za smisao istog.

In this essay, I muse upon aporia’s value as a pedagogical technique in the philosophy classroom using as a guide examples of aporia that are found in Plato’s Socratic dialogues. The word aporia, translated as “without passage” or... more

In this essay, I muse upon aporia’s value as a pedagogical technique in the philosophy classroom using as a guide examples of aporia that are found in Plato’s Socratic dialogues. The word aporia, translated as “without passage” or “without a way,” is used metaphorically to describe the unsettling state of confusion many find themselves in after engaging in philosophical discourse. Following a brief introduction in which I situate aporia as a pedagogy amicable to experiential learning, I examine various ways in which aporia appears in certain Platonic dialogues, which enables us to draw out some paradigmatic features of aporia. I then discuss how I apply aporia as a pedagogical technique in the contemporary philosophy classroom, taking up three specific concerns in detail: aporetic discomfort, right use, and potential misuse.

Jacques Derrida (1930-2004) is the most eminent French philosopher and literary theorist of deconstruction. He challenges the logo-centric Western tradition of the metaphysics of presence, which has been dominant from Plato’s “Phaedrus”... more

The major claim of this book is that language itself imposes and maintains (political) power by creating discourse based on the dominance of “my” narrative over“your” narrative. This is what suggests an “agent” manipulating a... more

The major claim of this book is that language itself imposes and maintains (political) power by creating discourse based on the dominance of “my” narrative over“your” narrative. This is what suggests an “agent” manipulating a “target” by “playing”(linguistically-ideologically) with the political truth.
A universal model of power imposition and maintenance is thus created by reference to social semiotics(structural – poststructural)in an interdisciplinary relation with philosophy of politics.It is based on a historical overview, starting from Plato and Aristotle via Machiavelli and Nietzsche to Foucault,Chomsky,Derrida and Fukuyama. It reflects a process that has always existed in the political history of humankind. It is a model of the capacity of humans as “political animals” to use language as a source of dominance with special attention to the leading role of “strong individuals” within the context of communal order.The model satisifies the need of a larger scope of interdisciplinary analysis than the one that is usually offered by conventional political theory

The silence in Beckett’s plays can be interpreted in many different ways. It often shows the anxiety of the characters faced with the vacuity in their lives. Left to themselves, they hardly manage to let go during these recurring silences... more

The silence in Beckett’s plays can be interpreted in many different ways. It often shows the anxiety of the characters faced with the vacuity in their lives. Left to themselves, they hardly manage to let go during these recurring silences (marked in an obsessional way in Beckett’s texts with the word "pause" as an absolute punctuation in the theatrical language). So they really feel the silence as the "arising of nothingness ", a sort of gateway to finitude. This silence is also the one appearing among Beckettian couples to reveal the aporia in language: inability to communicate, "doing" instead of (impossible) "saying". This Beckettian "doing" is shown in a conspicuous gestuality which conveys a certain materiality to this silence as well as it tries desperately to fill it. Thus Beckett’s characters act and give silence some substance, incarnating therefore a full-fledged character. Finally, silence can also embody the religious, at least the expectation (of the divine? in Godot particularly?). This silence grows solemn and reveals a suspension in the speech and characters in search of a follow-up. Silence then becomes the opening of an area where everything is possible since nothing has been said yet, implicitly expressing fantasies of joy and salvation.

This is my doctoral thesis on Deleuze. This an account of the philosophy of Gilles Deleuze which argues for a Nietzschean ontology of forces as the core 'oceanic' ontology of Deleuze and which then attempts to understand sense on the... more

This is my doctoral thesis on Deleuze. This an account of the philosophy of Gilles Deleuze which argues for a Nietzschean ontology of forces as the core 'oceanic' ontology of Deleuze and which then attempts to understand sense on the basis of this ontology, developing a concept of character which is then applied firstly to the conceptual case of aporias and secondly to the textual case of Wittgenstein's Tractatus.

In contemporary criticism, interpretation gained a safe position because it was almost free of judgment. With writers like Daniil Kharms, this became a significant issue. Some scholars saw his absurd stories as defensive, irrational, or... more

In contemporary criticism, interpretation gained a safe position because it was almost free of judgment. With writers like Daniil Kharms, this became a significant issue. Some scholars saw his absurd stories as defensive, irrational, or political. According to Henri Bergson, the main source of inspiration for Kharms, comic effect is a psychological reaction to an idea that the recipient cannot process at the time. As I will argue, Kharms’s method is not to dismiss human ratio but to test the limits of perception. Absurd is not irrational but rather a-logical, so to say, analogical. Therefore, absurd disguises and transcends logic that must be recovered before the critic interprets the text. I am challenging critics with Kharms’s short story “Black Water” (“Chernaya Voda”). By applying Jean Piaget’s approach from Experiments in Contradiction, I am going to prove that any interpretation goes through the following stages: brain-storming when a critic tries to make sense of the content; then, creating of a binary opposition and broadening it to explain the hardest contradictions; and, finally, making exceptions and defending the hypothesis despite any remaining incongruence. Therefore, this paper has two goals: first, to show the latent capacity of the absurd to behold and encrypt defined meanings; second, to position interpretation as the process of creating knowledge within which fallacies can be consciously addressed.

É justo pensar a ficção machadiana sob a ótica da ironia, da contradição e da aporia. A abordagem histórico-sociológica, encabeçada por Roberto Schwarz, tornou-se, com folga de mérito, paradigmática para a compreensão da obra machadiana,... more

É justo pensar a ficção machadiana sob a ótica da ironia, da contradição e da aporia. A abordagem histórico-sociológica, encabeçada por Roberto Schwarz, tornou-se, com folga de mérito, paradigmática para a compreensão da obra machadiana, ao compreender o modo pelo qual a própria forma ficcional se informa pelas contradições e aporias de uma sociedade. Essa abordagem trouxe, porém, dois inconvenientes: ela desmentiu a aspiração de se atribuir uma filosofia genuína aos narradores e, no limite, ao próprio Machado de Assis, já que a ideia de filosofia teria de se reduzir a desconversa ideológica ou a metafísica insossa; e ela provocou uma retração das interpretações filosóficas da obra machadiana, cujo refluxo vivenciamos e cujos esforços teóricos culminaram com o reconhecimento, pela Stanford University, da importância da ficção machadiana para a filosofia da América Latina. Este livro é um relato do que significa falar da filosofia na obra de Machado de Assis. Contextualizada, ela é uma alternativa às tendencias de pensamento do século XIX, quer emoldurado no pensamento positivista, quer emoldurado no ecletismo espiritualista, quer no modus vivendi instituído pelas novas relações de poder. Machado de Assis esboça conjecturas que descrevem as relações paradoxais do ser humano, efetivando, de maneira filosófica, as aporias no texto. Esse tipo de filosofia cética se caracteriza pela valorização do exame de um problema em detrimento de sua resolução. Por isso, a análise dos procedimentos retóricos desse autor, em especial a aporia e a ironia, nos dá pistas a respeito do pensamento filosófico subjacente a sua ficção.

Plato’s dialogue Meno presents a deceptively simple surface. Plato begins by having the character Meno ask Socrates how virtue is acquired. Instead of having Socrates respond directly, Plato has him divert the conversation to the... more

Plato’s dialogue Meno presents a deceptively simple surface. Plato begins by having the character Meno ask Socrates how virtue is acquired. Instead of having Socrates respond directly, Plato has him divert the conversation to the question of what virtue is. But Plato’s Meno isn’t accustomed to the rigors of Socratic inquiry. So after a series of false starts and frustrations, Plato ends his dialogue with his characters unable to define virtue or to supply a persuasive answer as to how it is acquired.
The Meno has been called a perfect example of the essential points of Platonism. If the dialogue is characteristic of Plato, however, it has as much to do with what it shows the reader about virtue as with what it tells. Though the aggressively confident Meno certainly ends unable to define virtue and Plato’s Socrates is often said to do so, I shall argue that Plato is in no doubt as to what virtue is or the means by which virtue is acquired. I shall organize my argument around what we find in two key passages—and crucially, what we find missing. In them, Plato provides clues to the meaning of the whole, drawing a crucial connection between the perplexity of the dialogue’s characters and the most promising route toward the acquisition of virtue, a route that is surprisingly neglected over the course of the dialogue. Plato’s art in the Meno is that he illustrates essential lessons about virtue not just despite the apparent perplexity of its characters, but by means of it.

""В статье обосновывается создание Гераклитом философского метода «исследования (didzesis)», хорошо известного как zetesis в классическую и позднеантичную эпохи. Предпосылки его возникновения и использования можно обнаружить у Ксенофана,... more

Este artigo propõe uma análise da estrutura discursiva do diálogo Lísis de Platão a fim de evidenciar o seu caráter psicagógico. Nesse diálogo, Sócrates discute com dois garotos, Lísis e Menêxeno, sobre a natureza da amizade e procura... more

Este artigo propõe uma análise da estrutura discursiva do diálogo Lísis de Platão a fim de evidenciar o seu caráter psicagógico. Nesse diálogo, Sócrates discute com dois garotos, Lísis e Menêxeno, sobre a natureza da amizade e procura mostrar a eles como se empreende uma discussão na busca pelo conhecimento. Para tanto, Platão compõe uma intrincada argumentação da qual podemos depreender duas camadas de sentido: uma elocução que dirige-se aos interlocutores e outra aos leitores, ainda que em alguns momentos elas estejam entrelaçadas. Ademais, o presente texto apresenta também como a aporia relaciona-se com a intenção pedagógica do diálogo e está intimamente ligada ao procedimento argumentativo.

Aristotle claims in the Metaphysics that in order to be resourceful (εὐπορῆσαι) in first philosophic inquiry it is useful to go through perplexity well (τὸ διαπορῆσαι καλῶς). In the following essay, my focus will be on the role that going... more

Aristotle claims in the Metaphysics that in order to be resourceful (εὐπορῆσαι) in first philosophic inquiry it is useful to go through perplexity well (τὸ διαπορῆσαι καλῶς). In the following essay, my focus will be on the role that going through perplexity well plays in practical inquiry. The specific claim I seek to defend, or at least make initially plausible, is that the right sort of perplexity is necessary not only for the dialectical inquiry concerning practical wisdom Aristotle undertakes in the Ethics, but also for the practical deliberative inquiry he explores and describes in that work. Ethical deliberation, on Aristotle's account, is a kind of inquiry, and the intellectual virtue of good deliberation (εὐβουλία) a particular kind of rightness (ὀρθότης) in inquiry. What Aristotle's discussion of good deliberation in NE 6.9 makes clear, however, is that while the kind of rightness exemplified in good deliberation is a kind of rightness in thinking, it cannot be equated either with rightness of opinion nor with rightness of scientific knowledge (ἐπιστήµη). Genuine deliberative thought (διάνοια), as opposed to both opinion and scientific knowledge, is "not yet an assertion" (οὔπω φάσις), so the rightness involved cannot be identified with arriving at the right account (ὀρθὸς λόγος) of what one is to do. It is not to be found in the answer to the question about which one deliberates. The rightness involved, I will claim, is rather to be found in an achieved clarity about the fundamental ethical question about which one deliberates. Moreover, I will claim that it is precisely in and through going through perplexity well that one achieves clarity about the question..

During the 20th century the theme of fragmentation, symbol of modernity, is linked with the transformation of the concept of totality that has started since romanticism. Out of this reflection new strategies of figurations are generated.... more

During the 20th century the theme of fragmentation, symbol of modernity, is linked with the transformation of the concept of totality that has started since romanticism. Out of this reflection new strategies of figurations are generated. Stated in her absence, the utopia of totality originates in the perception of the deconstruction of any organic, total hypothesis. This perception is hidden in the signs of disintegration, dynamic enagrams of a world in dissolution. In this sense, the fragment becomes an autonomous unit, part of a dissolved totality. The close-reading of works, where we can find the broken unity of the form and the onset of fragmentation (from Adalbert Stifter, Hugo von Hofmannsthal, Georg Trakl and Franz Janowitz to Arnold Schönberg and Wassily Kandinsky), highlights the onset of new figures and images. Even though they represent the wound of fragmentation, they also manage to rebuilt a new space for the man who lives in a precarious and torn modernity.

Abstract My paper examines how Thomas King has tampered with the Received Standard English in his writings, while making the language bear the burden of his unique communal experiences and perspectives. I explore the function of his... more

Le texte qui suit n'est pas un article scientifique et n'a pas la prétention de l'être. Le but est, en revanche, celui de partager de manière informelle une partie de mes recherches les plus récentes. Ces cinq petites notes ont été... more

Le texte qui suit n'est pas un article scientifique et n'a pas la prétention de l'être. Le but est, en revanche, celui de partager de manière informelle une partie de mes recherches les plus récentes. Ces cinq petites notes ont été élaborées à l'occasion du séminaire « Heidegger : vers une poiétique de la vérité (1930, 1940) » donné par Mme Sophie-Jan Arrien à l'Université Laval, à la session d'hiver 2017. Bien qu'il s'agisse de notes qui discutent des passages très précis de l'oeuvre de Martin Heidegger, elles partagent néanmoins un thème et un souci communs : habiter la pensée de la pauvreté, jusqu'à renverser la misère en richesse, l'aporie en possibilité. Ainsi, le cercle, le refus, l'énigme, l'oubli sont autant des figures aporétiques qui, depuis l'origine de la philosophie, ne cessent secrètement d'alimenter la pensée occidentale. L'aporie, si d'un côté elle nous interdit la suite, de l'autre ne nous empêche pas de penser sa provenance : si le chemin demeure barré pour l'avancement, c'est à l'origine que la question s'adressera. Une aporie oublie souvent d'avoir une histoire : tenter de retrouver son déploiement, c'est déjà reconnaître que toute aporie est, en vérité, presque une aporie.

The Rhetorics of Paul de Man This paper aims to define the extension of Rhetoric as conceived by Paul de Man, particularly in his well-known masterpiece Allegories of Reading, but also in in his last essays (posthumously collected in... more

This paper aims at examining the ‘historical birth’ of the notion of ἐποχή linked to the roots of ancient scepticism, in its Academic and Pyrrhonian versions. Accordingly it will firstly focus on Arcesilaus, the genuine ‘inventor’ of that... more

This paper aims at examining the ‘historical birth’ of the notion of ἐποχή linked to the roots of ancient scepticism, in its Academic and Pyrrhonian versions. Accordingly it will firstly focus on Arcesilaus, the genuine ‘inventor’ of that concept and its relative procedure and secondly on Sextus Empiricus’s rich corpus, where one can find many important applications of the technique elaborated for reaching suspension of judgement about everything. The careful analysis of some Sextan passages will show that ἐποχή represents a decisive step for the sceptic way of life, especially because it is the only safe route towards ethical tranquillity, at least in matters of opinion.

recensione a Maurice Blanchot, La conversazione infinita. Scritti sull’«insensato gioco di scrivere», traduzione di Roberta Ferrara, introduzione di Giovanni Bottiroli, Torino, Einaudi, 2015, LXIV-523 pp. e Carmelo Colangelo, La ragione... more

recensione a Maurice Blanchot,
La conversazione infinita. Scritti sull’«insensato gioco di scrivere», traduzione di Roberta Ferrara, introduzione di Giovanni Bottiroli, Torino, Einaudi, 2015, LXIV-523 pp. e
Carmelo Colangelo, La ragione che veglia. Maurice Blanchot, la politica e la questione dei valori, Salerno, Orthotes, 2015, 114 pp.

The well-known sixth definition of the sophist in the homonymous dialogue contains a discussion of the elenchus (230b4-e3) which is often referred to as a manifestation of the late Plato’s attitude towards this method of argumentation. It... more

The well-known sixth definition of the sophist in the homonymous dialogue contains a discussion of the elenchus (230b4-e3) which is often referred to as a manifestation of the late Plato’s attitude towards this method of argumentation. It is generally assumed that the definition of the sophist ‘of noble lineage’ given here should be attributed to Socrates as represented in earlier Plato’s dialogues. Since the elenchus is associated mainly with Socrates, little, if any, attention has been paid to the elenchus in the Sophist itself. This is only partly due to the fact that Socrates is not a leading character in the dialogue; more significantly, ever since Robinson the elenchus has been believed to be an essential preliminary — but a preliminary only — to the constructive search of knowledge. The Sophist, on the contrary, pursues a rather positive task of defining the sophist and, moreover, seems to complete this task successfully — not by means of the elenchus, but by means of the diairesis.
The scope of this paper is to demonstrate that the mention of the elenchus at 230b4-e3 is not merely retrospective, and to draw attention to the elenctic dimension of the whole dialogue.

Paul Ricoeur identifies three aporias of time in Husserl's phenomenology of internal time-consciousness, tracing them back to other philosophies of time – from Aristotle, St. Augustine, Kant and Brentano – and extending them as well to... more

Paul Ricoeur identifies three aporias of time in Husserl's phenomenology of internal time-consciousness, tracing them back to other philosophies of time – from Aristotle, St. Augustine, Kant and Brentano – and extending them as well to the Heideggerian thinking of time. The first aporia identified by Ricoeur refers to the retentional and protentional extension of " now " (jetzt), the present. The aporia of the present has its origin in the contrary conceptions of time by Aristotle and St. Augustine. The Aristotelian world time, as represented chiefly in the harmonious movement of celestial bodies, seems to contradict the Augustinian conception of time, namely the time of soul – as distentio animi. In Husserl's attempt to extend the punctiform " now " (das punktuelle Jetzt) by a retentional and protentional time-consciousness, Ricoeur sees the inevitable aporia of a fusion of two modally opposed representations of time, namely, movement and stasis. In my paper I will discuss how the first aporia of time that Ricoeur locates in Husserl's Phenomenology can be regarded as an aporia of the present. I would argue that this aporia of time presupposes an aporetic identity between the present (Gegenwart) as unity of a time-consciousness and the objective presence or appearance of the present as a time-object (Zeitobjekt) – particularly within the framework of Husserl's and Brentano's time philosophies. The noesis of the consciousness of the present (Gegenwartsbewusstsein) appears here to be in an aporetic relationship to the givenness and persistence of the present as the presence of a time-object. For the presence of the present can neither be considered as a mere noema nor be reduced to a hyletic data, which alone, according to Husserl, can escape the phenomenological reduction and thereby remain as an inevitable residual entity in consciousness. I will try to show how such an aporia of the present emerges in Husserl's conception of Vergegenwärtigung (presentification or representation) as secondary memory, in which the objective presence of the present persists through its irreducible temporal structures and, consequently, passes from a mere perceptional consciousness over to remembrance or presentification of the past. If the temporal structures of the present – which is now regarded as a time-object – can undergo neither a transcendental (Kant) nor a transcendental-phenomenological (Husserl) reduction, time will remain intact like a skeleton of reality, which is inherent in both the present as well as the past and will predetermine every form of Vergegenwärtigung, the presentification of the past.

"La fábrica de la infelicidad como realidad, nada virtual, de un cuerpo social hiperexplotado, estresado, reducido por la estrategia belicista que adoptan hoy los poderes mundiales. Los acontecimientos jalonados, de forma privilegiada,... more

"La fábrica de la infelicidad como realidad, nada virtual, de un cuerpo social hiperexplotado, estresado, reducido por la estrategia belicista que adoptan hoy los poderes mundiales. Los acontecimientos jalonados, de forma privilegiada, por la crisis de la nueva economía digital a partir de la primavera del año 2011, los atentados del 11 de septiembre y la guerra de Irak tienen como elemento común la quiebra de la promesa de "felicidad" (trabajos interesantes y creativos, expectativa de beneficios inmediatos, euforia bursátil) que se había ofrecido a los trabajadores del conocimiento, la fuerza motriz del último ciclo de crecimiento económico. Por el contrario, la crisis descubre una realidad marcada por nuevas formas de neurosis: el pánico, como colapso subjetivo frente a la hiperestimulación contenida en el trabajo digital y en la vida en las grandes ciudades; la depresión, la anestesia neuronal, ante la crisis de sentido derivada de la prolongación de situaciones sometidas a un altísimo estrés. La crisis se describe,a sí también, como crisis de la subjetividad, crisis psíquica a un tiempo que social y económica. En palabras del propio Bifo: "Este libro se propone señalar y cartografiar un nuevo campo disciplinar que se encuentra en la intersección de la economía, la tecnología comunicativa y la psicoquímica. Una cartografía de este nuevo campo disciplinar es imprescindible si queremos describir y comprender el proceso de producción del capital y la producción de subjetividad social en la época que sigue a la modernidad industrial mecánica y, por tanto, si queremos elaborar estrategias de sustracción".

Autor u radu analizira odnos Platonove pozne misli bitka spram elejskog nasljeđa koje stoji u samom osnovu postavke o ideji iz srednjeg perioda. Analiza pokazuje da Parmeni-dova poema O prirodi predstavlja problemski okvir Platonove... more

Autor u radu analizira odnos Platonove pozne misli bitka spram elejskog nasljeđa koje stoji u samom osnovu postavke o ideji iz srednjeg perioda. Analiza pokazuje da Parmeni-dova poema O prirodi predstavlja problemski okvir Platonove misli, odnosno da se zadatak utemeljenja misli o ideji, kao onoga što je u srednjem periodu prosto postulirano, mora kritički obračunati s Parmenidovom mišlju bitka. Platonove ideje pokazuju se kao umnožen Parmenidov bitak, ali su kao takve već uvijek istina mnoštva. Stoga, utemeljenje postavke o ideji zahtijeva kritiku Parmenidovog načina mišljenja bitka, kritiku koja otvara prostor za nov način mišljenja ideje kao bića po sebi. Patricid je Platonova odluka za bespuće, bludnja koja vodi putu onih koji lutanju dvoglavi.

La difficoltà di comprendere la Decostruzione, da Derrida stesso volutamente opacizzata nel significato e nel metodo, riporta il lavoro di Derrida al punto di partenza della domanda. Con un lavoro di scavo nel rapporto tra la filosofia di... more

La difficoltà di comprendere la Decostruzione, da Derrida stesso volutamente opacizzata nel significato e nel metodo, riporta il lavoro di Derrida al punto di partenza della domanda. Con un lavoro di scavo nel rapporto tra la filosofia di Derrida e i pensieri di Rorty e Nietzsche, si è cercato di far riaffiorare la domanda come, uno dei temi che ha accompagnato il pensiero filosofico di Derrdida lungo tutta la sua attività.