Speculative Realism Research Papers - Academia.edu (original) (raw)

2025, Tradução: O Objeto Cubista: Caixas-Pretas, Überrealismo e a Metafísica das Perspectivas (Shajara Née)Hilan Bensusan)

A proposta deste artigo de (Shajara Née)Hilan Bensusan é apresentar o que o autor chama de Überrealismo em associação com a metafísica das perspectivas. Em geral, perspectivas na metafísica são forçosamente afastadas em nome de uma neutralidade supostamente máxima. Disso decorrem duas posturas básicas. A primeira monta um "ponto de vista de lugar nenhum", defendido por quem vê as perspectivas como maculando esta perspectiva absolutamente neutra-ou, também, atacando tal possibilidade e recaindo em correntes do antirrealismo. A segunda abdica de qualquer possibilidade de ponto de vista geral, pensando o que há como um mero mosaico de perspectivas distintas e desconexas - o que também pode recair em correntes do antirrealismo. Elaborando argumentos acerca de uma realidade tensionada em Kit Fine, das análises das perspectivas em Gilles Deleuze e Félix Guattari, bem como de filosofias orientadas ao objeto como as de Bruno Latour e Graham Harman, Bensusan vai propor uma teoria diferente. Sua abordagem aceita tanto a possibilidade de visões generalizadas, mas não abre mão da realidade das perspectivas. Abandonando uma busca pelo ponto de vista de lugar nenhum, o que nos resta é uma realidade rica de perspectivas diferentes, justapostas de forma complexa, sem uma "figura total" do que a realidade é, como se fosse uma mera soma de partes. Essa noção do real, como incompleto e em progresso, se assemelha menos a objetos estáticos, livres de perspectivas, mas sim a um objeto cubista, onde certas perspectivas só podem ser vistas a partir de várias outras reais.

2025, Um esboço de Filosofia da Ciência a partir da Ontologia Orientada a Objetos de Graham Harman

Resumo / Este breve ensaio busca apresentar algumas propostas para Filosofia da Ciência de um ponto de vista simpático a Ontologia Orientada a Objetos (OOO) de Graham Harman. Nosso ponto de partida e a publicação do texto “Sobre Verdade e Mentira num Sentido Orientado a Objetos”, por Harman, no qual ele busca analisar o famoso texto de nome similar de Nietzsche. O que mais chama atenção e a seção de apêndices, onde Harman lança algumas diretivas gerais sobre como uma Filosofia da Ciência seria em sua OOO através de suas interessantes críticas ao materialismo e ao empirismo. Na o obstante, teceremos críticas sobre sua leitura acerca do falibilismo (Popper, Lakatos) e sobre a própria quadratura da OOO por caminhos um pouco divergentes. Mesmo assim, pretendemos mostrar como a OOO pode se beneficiar de observações realistas complexas sobre a filosofia da ciência, particularmente no que tange as categorias de interobjetividade e de objetos/qualidades reais.

2025, Médium

Repenser l'identité : au-delà du "A est A"
de la logique classique
Depuis Parménide, la philosophie occidentale privilégie l'unité absolue et l'identité fermée sur
elle-même. Le fameux Principe d'Identité - "A est A et seulement A" - structure notre pensée
logique mais appauvrit notre compréhension de l'être concret.
Et si cette vision était fondamentalement incomplète ?
Dans ce texte, je propose une alternative révolutionnaire : le Principe d'Alter-Identité (PAI),
qui reconnaît que tout être réel est constitué d'altérités. Contrairement au Principe d'Identité
classique qui exclut l'autre par principe, le PAI l'intègre structurellement : A est A / X.NON-
A.
Cette formule simple révèle une vérité troublante : de l'atome d'hydrogène (composé d'un
noyau et d'un électron) aux organismes vivants, rien dans la nature n'existe comme unité pure.
Tout est composition, relation, multiplicité organisée.
Deux logiques qui façonnent le monde
Cette opposition conceptuelle se manifeste concrètement dans nos vies :
• La logique identitaire du PI anime nos instincts de conservation, notre système
immunitaire, les mouvements politiques conservateurs
• La logique altéritaire du PAI pousse vers l'expansion, l'exploration, l'innovation - de
l'attraction sexuelle aux conquêtes spatiales d'Elon Musk
Une grille de lecture pour notre époque
Ce cadre théorique éclaire d'un jour nouveau les tensions contemporaines : pourquoi certains
se replient-ils sur l'identité nationale quand d'autres embrassent la mondialisation ? Pourquoi
les GAFAM expansent-ils sans limite pendant que d'autres prônent le retour aux "vraies
valeurs" ?
La réponse tient peut-être dans cette dualité fondamentale entre deux principes qui, loin de
s'exclure, se complètent comme les deux pieds d'une marche vers l'avenir.
Une philosophie pour demain
En repensant les bases logiques de notre ontologie, nous ouvrons la voie à une "métaphysique
du Pluriel" plus fidèle à l'expérience vécue et aux découvertes scientifiques contemporaines.
Un texte dense mais accessible, nourri de références classiques et d'exemples contemporains,
pour quiconque s'interroge sur les fondements de notre rapport à l'identité et à l'altérité

2025, Cinema Against Doublethink

When is it OK to lie about the past? If history is a story, then everyone knows that the "official story" is told by the winners. No matter what we may know about how the past really happened, history is as it is recorded: this is what George Orwell called doublethink. But what happens to all the lost, forgotten, censored, and disappeared pasts of world history? Cinema against Doublethink uncovers how a world of cinemas acts as a giant archive of these lost pasts, a vast virtual store of the world’s memories. The most enchanting and disturbing films of recent years – Uncle Boonmee who can Recall his Past Lives, Nostalgia for the Light, Even the Rain, The Act of Killing, Carancho, Lady Vengeance – create ethical encounters with these lost pasts, covering vast swathes of the planet, crossing huge eras of time. Analysed using the philosophies of Gilles Deleuze (the time-image) and Enrique Dussel (transmodern ethics) the multitudinous cinemas of the world are shown to speak out against doublethink, countering this biggest lie of all with their myriad "false" versions of world history. Cinema, acting against doublethink, remains a powerful agent for reclaiming the truth of history for the "post-truth" era.

2025, Proceedings of the 24th Conference on Computer Aided Architectural Design Research in Asia (CAADRIA) [Volume 2]

The Project, the Church of AI, taps into the opportunities of Artificial Intelligence as a device for Architecture Design in a twofold way: On the one side by employing a design technique that is based on the ability of Artificial Intelligence to generate form autonomously of human interaction, and on the other hand by speculating about the nature of devotion, the sublime and awe in a posthuman society.

2025, Architectural Intelligence

At the beginning of the twentieth century, the German Architect and writer Hermann Muthesius (Fig. ) proposed to get rid of the architecture discipline entirely from the term Style and to replace it rather with the notion of Type . An attempt to divorce architecture from its pompous nineteenth century Historicism, a Style that identified itself with the imitation and at times amalgamation of various historical styles. The grandeur of the Ringstraße in Vienna can be considered one of the prime specimens of this development-including a parliament in the Greek style [2], the city hall in a Flemish Neo-gothic Style [3] and Museums in Neo-Renaissance Style . The formation of the Deutsche Werkbund [5] (Fig. ) in 1907 moved the debate further in regard to discussing the difference between Style and Type. In contrast to Style that is connotated with particular, identifiable features, positioning buildings in a specific timeframe and culture, type talks about the result of basic geometries, specific production technologies, and materialities. The time was calling for an association that does not specialize in any specific architecture (rural, urban, domestic, official, religious, or otherwise) but rather created a frame for the entirety of living (Fig. ). The Motto of the Werkbund says it all "vom Sofakissen zum Städtebau" (from the sofa upholstery to urban design), and reflects on the notion of the "Gesamtkunstwerk", the all-encompassing piece of art. The ideas circulating at this time (also with other associations such as the Wiener Werkstätte or the Art and Crafts movement in the UK) most certainly drew from Gottfried Semper's desire to reinvent the M. del Campo (B) • S. Manninger (B)

2025, International Journal of Creative Thoughts Research

The human experience moves continuously between personal success and philosophical hopelessness which philosophers including Arthur Schopenhauer along with Albert Camus, David Benatar, John Gray and Thomas Ligotti have emphasized upon in their writings. The analysis in this paper will be about their evaluations of optimistic beliefs as well as the concepts of human advancement and search for values in life. According to Schopenhauer suffering dominates life but Camus explains that defiance or revolt allows people to discover meaning beyond absurdism. Benatar and Ligotti present contrary arguments because they choose anti-natalism alongside their belief that consciousness is a horror. For Ligotti and Benatar, Consciousness is something which should not have been as it causes more harm than good. Research has not yet explored how pessimists build their psychological strength and why seemingly pleasant art, and intellectual activities might reduce existential fear. The systematic study of psychology enables this paper to demonstrate that understanding life's absurd nature enables a thoughtful approach to existence, instead into making an individual to into a cycle of misery.

2025, Richard Wiggers

In the context of Buddhist meditation—particularly in shamatha-vipashyanā practice—a crucial distinction is often made between two modes of experiencing: consciousness and awareness. While these terms are often used interchangeably in popular discourse, within contemplative traditions they denote fundamentally different phenomenological realities. This paper aims to illuminate the significance of this distinction by drawing upon Mary Douglas’s concept of the “grid”, as introduced in Purity and Danger (1966), and later refined in her grid-group typology. Furthermore, it explores how this conceptual framework can be fruitfully linked to Clifford Geertz’s symbolic definition of religion as a meaning-making system.

2025

Questa nota critica mette i due testi a confronto, accostando in particolare
il disegno complessivo di Critical Zones e la concettualizzazione della figura-
zione cosiddetta naturalista in Les Formes du visible.

2025, Sisler Dağılırken

Bu kitap analitik ve kıta felsefesi geleneklerine mensup düşünürlerin bir hafta süren yüz yüze tartışmalarını içermektedir. Tartışmanın temel amacı her iki tarafın da kendi felsefelerine ilişkin önyargıları aşarak karşılıklı yanlış... more

2025, Cognitive Symbiosis: The Evolution of Thought in the Age of AI

Abstract: Chapter 2 – The Language of Life: Engineering AI Discourse This chapter explores the evolution of language in the era of artificial intelligence (AI interaction, moving beyond its role as a static communication tool to an active... more

2025, Mulheres na História da Filosofia (Coleção XX Encontro Anpof)

Nesta comunicação apresento elementos do pensamento feminista
de Heleieth Saffioti de modo mais específico considero as suas análises da teoria do gênero e as suas críticas a algumas das definições conceituais deste termo presentes nos debates “especializados” e que ela chama de scholarship feminista. O propósito é destacar alguns aspectos que nos permitam compreender a atualidade de seu pensamento na identificação dos problemas sociais que assolam o cotidiano das mulheres. Saffioti foi uma socióloga e intelectual de reconhecida orientação marxista e de grande influência no pensamento feminista brasileiro, repercutindo positivamente também nas posições do feminismo radical e do feminismo de segunda onda, de modo mais geral. Saffioti pensou a polissemia do conceito de gênero por meio de uma
análise materialista da condição social das mulheres e, portanto, considerou criticamente o “estado da arte” deste conceito a partir das expectativas sociais de "masculino" e "feminino" impostas na própria dinâmica de estruturação das classes sociais e na divisão sexual do trabalho.

2025

Excerpt from Absolute Fiction: Idealist Philosophy and British Literature (SUNY Press, 2025)

2025, The History and Philosophy of Boredom

I argue that the nineteenth-century German pessimist philosopher Philipp Mainländer is unique in that he views boredom as the driving force behind the creation of the universe and at the same time the driving force behind our inevitable extinction. In order to show this, I explain why he claims that God was at one point bored with His existence and why humanity should strive for the construction of an advanced just and egalitarian society as a way to hasten our demise. Along the way, I contrast Mainländer’s views on boredom with those of Leopardi and, crucially, with the views of his philosophical inspiration, Schopenhauer.

2025, The Experience of the Tragic

The book The Experience of the Tragic explores the fundamental tragedy of human existence through the lens of Norwegian thinker Peter Wessel Zapffe’s philosophy. At its core, it critically re-examines Zapffe’s ideas by introducing the concept of discriminating experience as an ontological foundation of reality, alongside liminal acceptance as a mode of coexisting with the existential boundaries of reason.
ISBN: 978-5-0065-5958-5

2025

Over the years, many renowned scholars have done several researches about the great writer, Lu Xun and his works and much interest is centred on him even today. We will examine here, the reasons that is unique in him and that he is hailed "the most celebrated Chinese writer of the twentieth century", through the historical background at that time during his writings.

2025

This article argues for the reestablishment of philosophy generalis as the structural framework of intelligibility, rather than as a subordinate or interpretative discourse. Against the backdrop of disciplinary fragmentation and scientific naturalism, it proposes a stratified ontological hierarchy in which philosophy, metaphysics, and physics occupy distinct but interrelated roles. Central to this argument is the concept of the ontological algorithm: not a computational mechanism, but a structural framework that defines the admissibility conditions for conceptual coherence across domains. Drawing from recent developments in physics and metaphysics, the paper emphasizes the need for a philosophical architecture that accounts for the projective stabilization of intelligibility without collapsing into speculative absolutism. It critiques scientistic reductionism and positions philosophy not as a producer of positive content, but as the organizing grammar of ontological possibility. Ultimately, the article defends a conservative yet rigorous view of philosophy as the reflexive limit of rationality -the structural condition under which both metaphysical and empirical knowledge gain legibility.

2025

This short synthetic paper, here presented without notes or bibliography, will be developed and published later in a collection co-edited with Eli Park Sorensen.

2025, غرب شناسی بنیادی

انتقاد همیشگی پدیدارشناسان از فلسفۀ برگسون این بوده که او با وجود آفرین‌انگیزی در میانۀ راهِ پدیدارشناسی از پیمودن طریق درست بازمانده و سرانجام در نوعی رئالیسم ساده‌انگارانه متوقف شده است. از سوی دیگر، رئالیست‌ها نیز هرگاه خواسته‌اند فلسفۀ برگسون را نقد کنند آن را نوعی تضایف‌باوری شمرده‌اند که با پدیدارشناسی، نه به صورت ماهوی، بلکه تنها به‌کمابیشی و در درجه تفاوت دارد. رئالیسم و تضایف‌باوری دو سوی متقابل بوده‌اند که فلسفۀ برگسون گاه به این و گاه به آن بازبرده شده است. از این رو، پاسخ به پرسش از این‌که برگسون پدیدارشناس است یا نه ناگزیر باید پاسخ به این پرسش نیز باشد که آیا او، آن‌گونه که پدیدارشناسان می‌انگارند، رئالیست نیز هست یا نه. بدین‌سان، پرسش این نوشته آن است که آیا اندیشۀ برگسون را می‌توان از گونۀ تضایف‌باوری و نوعی پدیدارشناسیِ نارس به شمار آورد یا باید آن را دارای تفاوت ماهوی (نه درجه‌ای) با پدیدارشناسی شمرد؛ و نیز اگر فلسفۀ برگسون را نمی‌توان از گونۀ پدیدارشناسی دانست، آیا ناگزیر باید اندیشۀ او را ـ همنوا با بعضی پدیدارشناسان ـ نوعی رئالیسم خام‌دستانه دانست یا نه. یافتۀ این نوشته آن است که برگسون با اندیشۀ مطلق داده‌شده از این دوگانه درگذشته و هر دو را دربرگرفته است.

2025, Revista de Filosofía de la Universidad de Costa Rica

En este número, cada ensayo ha sido escrito recordando a Fredric Jameson desde la perspectiva del presente, dominada por un cambio fenomenal que tiene al mundo en vilo: días de la ira, políticas que nos han puesto en estado de alerta. Los que conocimos a Fred, mencionamos los momentos que compartimos con él y, los que no, reflexionan sobre los textos que leyeron y contribuyeron a su formación intelectual. Sin ponernos de acuerdo, muchos de quienes contribuimos a este Dossier tocamos el tema de la utopía y nos referimos a las condiciones políticas y culturales del momento. Estamos todos frente a un cambio de época, se dice, pero no ante un cambio de paradigma, ¿o sí? ***

2025

Autor francês polígrafo, dividindo-se essencialmente a literatura, as instalações plásticas e a filmografia documental ou experimental em vídeo, Camille Toledo tem dedicado uma atenção particular à questão da Europa. Em 2008, lançou-se numa polémica contra os argumentos do célebre manifesto «Pour une Littérature-monde en Français», por considerar que os seus signatários tinham-se iludido com uma bipolarização simultaneamente simplista, do ponto de vista estético, e engenhosa, do ponto de vista político. Na opinião do então jovem escritor, o problema não residia no facto de o Manifesto defender a «crioulização» e a «bastardia», mas de os seus signatários se terem deixado encantar pelas periferias do mundo, esquecendo ou subestimando a «bastardia original» da própria Europa. Daí que o autor de Visiter le Flurkistan sustentasse que, em vez de sobrevoarem as margens da Europa, os «voyageurs»

2025

Arthur Schopenhauer, in his 1850 article entitled "On the Suffering of this World," asks: If a child were born into this world for a purely rational reason, would the human race continue? Isn't it better for human beings to have more sympathy with the next generation instead of ignoring the burden of existence? Or in any case, to bear this burden calmly? My questions about these interpretations and in line with the issue that "antichild" has always been raised and answered throughout history. But in this article, we will try to have not only the word anti-child, but also an overview of the meanings and generalities of this word and a brief overview of the history of the origin of this sound so that we can drink from this huge and vast ocean.

2025, Beyond Computation: Possest-PQF and the Topologies of Intelligence From the Ruliad to the Fold-Against Emergence, Code, and Totality

This extended abstract introduces the Possest–PQF framework as a radical alternative to symbolic, subsymbolic, and computational models of intelligence. Departing from the dominant paradigms of emergence, representation, and optimization,... more

2025

espanolEl presente numero de Artnodes esta dedicado a las relaciones entre arte y educacion, dejando deliberadamente abierta la definicion del espacio que conecta ambos terminos, puesto que en el momento actual este se configura de muy diversas maneras. Cuestionando definitivamente la idea de que la educacion es un vehiculo para transmitir contenidos culturales -o, dicho de otro modo, un ambito reproductivo de otra esfera que si seria productiva-, arte y educacion se hibridan propiciando todo tipo de encuentros en que ninguno es instrumental para el otro, sino que generan formas imprevisibles e inseparables de creacion y de aprendizaje. EnglishThis edition of Artnodes is devoted to the relationships between art and education, with the definition of the space connecting both terms intentionally left open, given that it is currently constituted in very different ways. Definitively questioning the idea that education is a vehicle to convey cultural content -or in other words, a domain ...

2025, Književna smotra : Časopis za svjetsku književnost

Taj raskid se nazire veÊ u Ministarstvu boli. 2 "Najviπe me fascinirao pijesak (...) Pijesak je bio metaforiËki i stvarni temelj, i ja sam ga doaeivljavala gotovo tjelesno" (Dubravka UgreπiÊ, Ministarstvo boli, Zagreb: 90 stupnjeva, 2004,... more

2025, Sciences & Technology Studies

2025, Czas Kultury 1

Autor wychodzi od poglądów postmodernistów, którzy przeczuwali nadchodzący koniec oraz wiązali go z rozpadem nowoczesnych struktur metafizycznych. Następnie pokazuje, w jaki sposób ta narracja końca zostaje przejęta i kontynuowana przez... more

2025, 鄧紹光

Dying by suicide in despair, a Moltmannian Reflection
1997
《教牧期刊》第4期（1997年11月）
本文曾發表於1996年10月11日伯特利神學院舉辦的周年專題「如何輔導自殺傾向者」

2025, Isolated Attractors

Attractors cause attraction, collision, repulsion, and distraction between different poles of charged energies. Latour employs a metaphor for these attractors in society and politics, defining multiple layers of interaction between poles, decades after quantum physics observed strange attractors in chaotic particle systems. Initial conditions could influence the observation of strange attractors in art practices, particularly for artists who persist in their work despite facing the art market and non-patronage within a competitive society of succession. This proposal examines an isolated artist, virtually connected to their environment yet losing social skills due to distancing. Isolation among artists is pervasive in today's societies, where daily practices are infected by global news, pornography, violence, loneliness, and a vacuum in routines. What attractors shape an artist's practice in isolation, confined to a shared flat (WG), lacking resources, and devoid of success or social empowerment? What strange attractor might define the methods of this generation of unsupported, isolated artists working from home? This paper explores these questions by analyzing interviews with artists isolated during COVID-19 in 2020 across different countries. Poles In Down to Earth: Politics in the New Climatic Regime (1), Bruno Latour reorganizes political engagement under specific parameters in globalization, distinguishing between attractors along the global-local axis as poles. He introduces a "Terrestrial" attractor tied to humanity's

2025

Die Welt als auch das Ganze sind keine ontologischen Kategorien, sondern sie sind Struktur-Elemente des Seins wie des Geistes: Beide Elemente besagen, daß nicht nur ontologisch alles in allem liegt, sondern daß auch alles in allem kämpft und sich austrägt: Dieses Element des inneren Kampfes der Welt mit sich selbst, des Ganzen mit sich selber besagt, daß es nicht darauf ankommt, eine "Familie als Ganzes", eine "Nation als Ganzes" zu sehen, sondern die inneren Strukturen und die inneren Kampfgebiete zu sehen: alles liegt in einem Kampf! "Der Krieg ist der Vater aller Dinge"-Heraklit. Aber damit ist gesagt, daß alles in einem inneren Antagonismus liegt, in einem inneren energetischen Wesen liegt, daß der Mensch, daß der Geist, daß die Natur dies tut und daß also die Kategorie des "Ganzen" nicht einfach die Summe seiner Teile ist: sondern daß in allem Einzelnen schon dieser innere Streit liegt, daß jedes Individuum auf dieser Welt, jedes Volk und jede Nation in diesem inneren Streit mit sich liegen und daß es also darauf ankommt, das Telos dieses Streits in Augenschein zu nehmen: Wenn also der Krieg der Vater aller Dinge ist, so heißt das ja nicht, daß der Mensch umstandslos und pauschal immer der Homo Homini Lupus ist, sondern daß der Mensch diesen inneren Streit allen Seins begreift und "lösen" kann: das will der Mensch in seiner Vernunft: die "Vernunft" des Menschen besagt, daß dieser innere Streit aller Dinge im Grunde einen Logos in sich trägt, der selber schon "vernünftig" ist, daß also alles, was es im Himmel und auf Erden gibt, in sich diesen inneren Logos bereits trägt: daß also der Krieg, der Streit in allem nicht pauschal ein mörderischer, ein "kriegerischer" Streit ist, sondern daß darin bereits eine innere Logik waltet: das ist das "Telos": das Telos besagt, daß sowohl die Natur als auch der Geist auf etwas aus sind; daß sie in sich einen inneren Faden tragen, eine Spur und ein Wissen-Wozu! Wäre dieser innere Streit allen Seins nur anarchisch, wäre er rein-mörderisch: dann wäre die ganze Natur nur ein einziges Morden. Der Mensch aber erlebt sich selbst und auch die Natur auch als "Freude", auch als eine Feier des Lebens, auch als "Leben": alles Leben spricht uns an: aber alles Leben ist in sich ein Streit! Das sollten wir nie vergessen! Dieser Streit also zeitigt auch "Leben". Die organische Natur trägt dieses "Leben" in sich: und wir wissen dies. Das Wissen des Menschen partizipiert an diesem inneren Leben der Natur und allen Seins. Aber wir wissen darin auch, daß alles Wissen in sich bereits den Antagonismus trägt; den Streit: daß alle Natur, alles Sein diesen Streit in sich trägt.

2025, Jurnal Penelitian Inovatif

Lingkungan merupakan kondisi tempat manusia tinggal yang eksistensinya berpengaruh terhadap persentase kesehatan dan kesejahteraan sosial masyarakat, sehingga setiap orang bertanggung jawab untuk menjaganya. Permasalahan yang ada di Desa Sukamaju yaitu masih rendahnya tingkat kesadaran masyarakat dalam menjaga sanitasi lingkungan serta upaya-upaya penanganan yang belum maksimal. Tujuan penelitian ini adalah untuk menganalisis tingkat kesadaran masyarakat Desa Sukamaju terhadap masalah sampah yang ada di desanya dan memahami perkembangan upaya-upaya penanganannya. Penelitian ini menggunakan metode deskriptif kualitatif. Teknik penelitian yang dilakukan dengan mencari data melalui dua cara, yaitu data primer dan data sekunder. Data primer diperoleh dari wawancara, sedangkan data sekunder diperoleh melalui studi literatur, internet, dan artikel. Penelitian ini juga menggunakan metode PRA (Participatory Rural Appraisal) dengan melalui Focus Group Discussion yang melibatkan partisipan. H...

2025, Lares and penates: On Building a Sense of Security in Architecture

The exhibition catalogue for "Lares and Penates. On Building a Sense of Security in Architecture" in the Polish Pavilion at the 19th International Architecture Exhibition in Venice. The exhibition's creators and co-authors of the... more

2025, Revue philosophique de Louvain

2025, Studia Leibnitiana

Zeitschrift für Geschichte der Philosophie und der Wissenschaften Monades sans monadologie? La Métaphysique de Baumgarten face à l'exposé monadologique de Leibniz Par ARNAUD PELLETIER (BRUXELLES) L'étude de la réception de Leibniz dans l'Allemagne du XVIII e siècle ne peut manquer de s'arrêter sur le nom d 'Alexander Gottlieb Baumgarten (1714-1762). En effet, parmi tous les auteurs à s'être explicitement inscrits dans le sillage de Christian Wolff, ce dernier est sans doute celui qui a le plus fait usage de philosophèmes identifi és comme leibniziens ou portant la signature de Leibniz: c'est le cas de l'énoncé remarquable d'une absence de mort véritable des êtres vivants -que Baumgarten désigne sous l'expression de suspension de la mort (exsilium mortis; der aufgebene Tod) 1 -mais aussi du principe de raison suffi sante, de la doctrine de l'harmonie préétablie ou encore de la thèse des monades immatérielles expressives de l'univers -deux doctrines que Wolff luimême avait tenues à distance de leur sens originellement leibnizien avant de s'en abstenir tout à fait 2 . Baumgarten était donc informé de la doctrine de Leibniz au-delà de ce que Wolff a pu reprendre et réinterpréter dans ses écrits, et il fut d'ailleurs explicitement attaqué comme étant le représentant de la «philosophie leibnizo-wolffi enne» de son temps 3 . La caractérisation de son oeuvre comme «leibnizo-wolfi enne» a cependant donné lieu à deux lectures différentes.

2025, Revue internationale de Philosophie

While Leibniz often presented an analogy between the substance and the ego, thedetermination of substantiality through the ego is neither an analogy, nor a transferof substantiality, nor an “egological deduction”, but a hypotyposis, grounded in thesubject’s first-person experience, which is always the experience of an accompanyingbody. Without this reflexive experience, the very concept of substance, whether identifiedwith subjectivity or perseity, would be meaningless. Through it, the experienceof a substantiated body and of infinite substantiates is always at stake. In short: theegological way to the substance is always at the same time that of the substantiated.

2025

This paper traces the philosophical transformation of the concept of "nothing" across three thinkers: Hegel, Heidegger, and Deleuze. It argues that while Hegel subordinates nothing to the logic of becoming, and Heidegger elevates it to an existential horizon, both stop short of fully recognizing nothing as ontological potency. The paper proposes a third reading, interpreting nothing as the structural condition of differentiation and the generative ground of ontological difference.

2025, Science Fiction Studies

The introduction to our Science Fiction Studies special issue on African sf

2025, Ölümsüzlük Teorisi ve Gilles Deleuze

This little book explores how Deleuze's philosophy overcomes existential nihilism and paves the way towards a post-nihilistic mode of being and thinking. I argue that by challenging the static and transcendent notions of eternity and infinitude, we can uncover the infinite possibilities that lie beyond our self-imposed limitations. By way of overcoming our self-imposed limitations, particularly those rooted in representational creativity, we can allow the true infinite to permeate our artistic and philosophical endeavors, thereby rendering many dynamic and immanent infinities possible... ****************************************************************************************
Deleuze‘ün tüm felsefesi insanın yaşayabileceklerini çoğaltmaya yönelikti. Buna insan bilincini genişletme çabası da diyebiliriz aslında. Ama Deleuze’ün kendinden öncekilerden farkı, genişleme için öncelikle kasılmak gerektiği yönündeki saptamasından ileri gelmektedir. O, Schelling‘e dayanan doğa felsefesinin merkezine genleşip-daralan bir madde yerleştirmişti. Böylelikle statik merkez kavramını akışkan bir şeyle doldurarak içten çökertmek suretiyle ortadan kaldırabileceğini düşünüyordu. Beş duyumuzun algılayabileceklerinin sonsuz olduğunu ve bizim yapmamız gerekenin de işte bu sonsuzluğun akışı önüne çıkan engelleri aşmak olduğunu söylüyordu. Buna ilâveten ise bu engelleri koyanın bizzat biz olduğumuzu, çünkü kendimizi kısıtlamaya yönelik olarak özneleştirildiğimizi öne sürüyordu. Bizi kısıtlayan en önemli unsursa temsile meyilli bir yaratıcılık anlayışına sahip olmamızdı. Deleuze’e göre nitelikli ve nicelikli sanat, edebiyat veya felsefe temsilin, sembolik düzenin içinde çatlaklar, yarıklar, gedikler veya boşluklar oluşturarak sonsuzluğun hayata sızmasını sağlamayı başarabilen yaratıcıların ürünü olabilirdi ancak.

2025, "Dociekania. W stronę filozofii niesubstancjalnej", Kraków 2016

In an attempt to legitimize traditionally understood metaphysics, I define it as a reference to the absolute horizon. The metaphysical (in a broader sense: philosophical) relation to the horizon is pure activity, oriented on the one hand toward its most primordial sources, and on the other toward its ultimate grounds. In this way, it not only refers to the absolute horizon but even brings it into presence. It is also the most fundamental form of relating to it: born in the space it opens—it originally recognizes and inhabits it.

2025, Argumentation

Finally, we shall briefly present the five articles collected in this special issue, which nicely complement the existing literature. They address a well-assorted variety of topics in metaphysics: aesthetics properties; mereology and food systems; local food; recipes and the authenticity of dishes; "normal" food vs. food substitutes and supplements. Papers also come from scholars at different stages of their careers and specializing in diverse camps of philosophy. In the remaining, we outline the contribution of each paper. Sara Bernstein's paper "Can Unmodified Food Be Culinary Art?" explores an original question regarding the aesthetic of food. Bernstein wonders whether, in some circumstances, unmodified food, that is food that has not undergone any kind of alteration or enhancement, can be considered to be culinary art. Her answer is positive. Throughout the paper she constructs parallelisms between unmodified food and visual art objects (especially, readymades) and shows that there are several similarities between the two. According to Bernstein, in order to establish whether some unmodified food can count as culinary art there has to be an interplay between the artistic intentions of a chef, the attitude of the consumer, who must have certain expectations and pay careful attention to the culinary experience (this what Bernstein calls "aesthetic trust"). Bernstein argues that aesthetic trust is neither necessary nor sufficient for culinary art, nonetheless it plays a central role. What counts most in determining whether some unmodified food can count as culinary art are culinary settings and institutions. As well as in the artistic world museums, art critics, art magazines determine whether an object can count as art, the place where such food is being served, group of food critics, culinary magazines, and social media are influential in conferring culinary artistic status. Bernstein argues that what makes something culinary art is a matter of receiving attention from the right sort of institutions, embracing an institutionalist theory of art. Shane Epting's paper "Unjust Food Systems and Applied Mereology" proposes to employ an applied-mereological approach to solve some of the issues that originate from the complexity of conventional food systems. Such systems are composed of a huge number of parts located all around the globe, but an overabundance of these components generates what Epting calls "globalized opacity." This opacity does not allow us to see how all these parts interact and, as a consequence, to understand how the entire system works. Not knowing the interactions between these components makes it difficult to identify the sources of problems connected to the system, especially when it comes to social injustices. In order to reduce such issues and improve food justice, Epting argues that it is necessary to investigate the relations among the parts that compose the system by adopting an "applied-mereological" method. This method not only can help to understand how to lower the number of parts (and so to reduce globalized opacity), but also how to replace those parts that generate injustices with alternative ones. In the last section of his paper, Epting identifies some areas which deserve further research (e.g., production, distribution, and consumption) and suggests that this research should be interdisciplinary. In her paper "Local Food as Social Change: Food Sovereignty as a Radical New Ontology," Samantha Noll discusses the importance of ontology in the analyses of local food movements. These analyses are usually made from an ethical or social and political perspective, giving the structure and the strategies of local

2025, Finkelde, D. (eds) Žižek-Handbuch. J.B. Metzler, Berlin, Heidelberg

This chapter introduces the English theologian John Milbank and the "Radical Orthodoxy" movement he co-founded. The latter represents a conservative project that seeks to restore both the authority of theology within academia and the authority of the Church within the West. The thinkers associated with this movement shaped the theological debate with continental philosophy in general and with Žižek in particular in the early 2000s. This chapter introduces Milbank's thought and his role within Radical Orthodoxy and presents the controversial debates between him and Žižek about the legacy of Christianity, which touch on fundamental political issues.

2025

Доклад посвящён австралийскому реализму как философскому направлению, открывающему новые возможности для осмысления этнокультурной целостности в условиях миграции и культурных изменений. Через анализ трудов Джона Андерсона и Дэвида Армстронга раскрываются концепции «ситуации», участия и независимой «реальности». В центре внимания — реализм как основа для междисциплинарного мышления, способного интегрировать разнообразные формы знания и восприятия. Такой подход способствует преодолению концептуальных барьеров и более целостному восприятию культурных взаимодействий.

2025

Speculations in which the titular categories play the main role present the greatest difficulty. They require, among other things, taking up the problem of the ultimate ground of all thought, which therefore cannot itself be one of the... more

2025, Kieler sozialwissenschaftliche Revue

This paper begins by reconstructing the concept of materiality from Kant’s Critique of Pure Reason, highlighting Kant’s resistance to a material mode of thought. While Kant distinguishes between matter as given content and materiality as a prohibited mode of thinking, he upholds a strict separation between thought and being, limiting reason’s access to materiality. In contrast, Fourier radically breaks with these boundaries, embracing a speculative philosophy that disregards Kantian limits. The convergence of these opposing tendencies—Kant’s boundary-thinking and Fourier’s excess—forms the conceptual basis for dialectics or critical theory.

2025, zenodo

Infinity is a key concept in mathematics and philosophy, playing a central role in theoretical frameworks of science. This paper explores the impossibility of empirically proving infinity, the rational acceptance of this concept within science, and its ontological consequences. Focusing on numbers, it analyzes how accepting the infinitude of numbers may lead to the acceptance of an infinite universe or the existence of other worlds. It also discusses how, if mathematical concepts exist beyond the physical world, such a possibility raises fundamental questions about the nature of reality and the structure of existence.

2025

Much of academic philosophy is narrow. There are several ways to understand what narrow means in this context. One aspect is the focus of academic publications and presentations, which is often exceedingly limited, in terms of both the scope of scholarship included in the discussion as well the ideas considered. Relatedly, the primary orientation in academic philosophy surrounds dissecting concepts and considering ideas, relationships, and the world according to smaller and smaller parts. In this paper we would like to draw attention to another type of philosophizing, one which is also practiced but is less welcomed in some academic settings. We call it "open philosophy." Open philosophy invites new ways of thinking about the world, and generally welcomes a wider set of experiences within its scope. Rather than striving for atomization and hyper-specialization, open philosophizing appreciates multidisciplinary versatility and introduces approaches to problems for people to consider for themselves in contemporary society. In particular we will explore how, despite the increasing disciplinization in the field, research on Chinese Philosophy that is more open does, and could further contribute to comparative and post-comparative perspectives.

2025

Classical Greek ontology (metaphysics) maintains a rigid view of Being as the only reality there is. It further regards man basically as an object with a fixed nature that is susceptible to scientific investigation. Though these thoughts dominated the ancient Greeks' orientation just as it is doing to the contemporary European and American worlds, Heidegger strongly objects these misconceptions by purging them from his metaphysics. He argues that the confusion about Being is eminent due to the neglect of man as the necessary being. This paper therefore, is an assessment of Heidegger's attempt to free man from the freeze of traditional metaphysics. It espouses Heidegger's radicalization of the human being's intrinsic potentials and capabilities to further advance the self and knowledge as a conscious being that necessarily exists. Dasein or man is primarily, a self-making or meaning-making being and not a foreclosed entity.