90 research outputs found

    Problems All the Way Down

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    Besieged by ongoing economic crises, global health emergencies, geopolitical instabilities, ecological devastation, and growing political resentments, the intractable nature of the problems that configure the present has never loomed larger or more darkly. But what, indeed, is a problem? Problematising the modern image that treats problems as obstacles to be overcome by the progress of technoscientific knowledge and policy, this introductory article lays the groundwork for a generative conceptualisation of problems. Reweaving intercontinental connections between traditions of French philosophy and American pragmatism, it proffers a conception of the problematic as a mode of existence that is irreducible to the subjective, the methodological, or the epistemological. Problems go all the way down and up, requiring nothing less than an art of metamorphosis capable of engendering processes of creation, invention, and transformation in whose hold bodies and practices, knowledges and lives, thoughts and worlds, are done and undone, made and remade

    Ecological Uncivilisation: Precarious World-Making After Progress

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    Responding to the proposition that learning to live in the Anthropocene involves learning how to die, this article problematises the modes of world-making upheld in some of the contemporary proposals for the global reorganisation of societies towards just, socio-ecological transitions beyond the techno-fixes of geoengineering, green growth, and their attendant ideals of progress. Specifically, it critically examines one such proposal that, inspired by process philosophy, has proven deeply influential in China’s recent shift in ecological (geo)politics: the idea of an “ecological civilisation” based on principles of ontological relationality, democratic responsibility, and a new alliance between the sciences and the humanities. The article argues that while such a project rejects the substantive values of modern progress, its regulative notion of civilisation retains the modern story of progress as a mode of valuation and therefore reinscribes imperial, colonial values at the heart of ecology. In response, the article suggests that learning to die in the wake of ecological devastation requires making life outside the modern coordinates of progress, which is to say living without the ideal of civilisation. Seeking to expand the political imagination at a time of socio-ecological transformations, it calls for “ecological uncivilization” assa permanent experimentation with improbable forms of world-making and methodologies of life that envisaged thanks to ongoing histories of decolonisation and not in spite of them; that strive to live and die well but not always better

    Décivilisation écologique: apprendre à vivre à l’improviste dans les temps qui restent

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    L’heure serait à la « transition » vers une « civilisation écologique » ? Restituant l’histoire de cette notion, mise en œuvre ironiquement dans la Chine contemporaine, le philosophe Martin Savransky lui oppose le projet d’une décivilisation écologique. Comment penser un effort collectif qui essaie, certes, de rendre la vie meilleure sur la Terre, mais ne le fait pas dans la figure du progrès, d’une norme universelle, d’un monde unifié et d’un temps linéaire ? Les temps qui restent seront des temps où la vie bonne ne peut que s’improviser, localement, précairement, expérimentalement

    Counter-Apocalyptic Beginnings: Cosmoecology for the End of the World

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    Departing from Aimé Césaire’s striking proposition that The End of the World is the only thing in this world that’s worth beginning, this article sets out to explore some of its implications as a counter-apocalyptic gesture that renders apocalypse an immanent event: the end of some world in this world. Probing the speculative force of Césaire counter-apocalyptic proposition, the article suggests that it can trouble one of the more insidious powers of Anthropocene stories: the way in which, by conflating the end of Euro-American, extractive ways of living, with the end of everything as such, such stories reduce the plural interplay of immanent values which sustain divergent modes of living and dying well to sheer matters of “survival,” thereby determining what is vital to life, and how lives worth living and deaths worth living for are to be defined. Weaving together philosophical experimentation with a story of other modes of living and dying inside and despite ecological turmoil, the article takes up the notion of “cosmoecology” as a way of experimenting with plural value-ecologies of living and dying on a heterogenous Earth. Partiendo de la sorprendente propuesta de Aimé Césaire de que El Fin del Mundo es lo único que merece la pena comenzar en este mundo, el artículo se propone explorar algunas de sus implicaciones en tanto que un gesto contra-apocalíptico que convierte el apocalipsis en un acontecimiento inmanente: el fin de algún mundo en este mundo. Al examinar la fuerza especulativa de la propuesta contra-apocalíptica de Césaire, el artículo sugiere que sus implicaciones permiten problematizar uno de los poderes más insidiosos de los relatos del Antropoceno: el modo en que, al combinar el fin de las formas de vida extractivas euroamericanas con el fin de la vida misma, dichos relatos reducen la multiplicidad valores que sustentan modos divergentes de vivir y morir bien a una cuestión de pura "supervivencia", determinando así lo que es vital para la vida, y cómo una vida que merezca ser vivida y una muerte por la cual merezca la pena vivir han de ser definidas. Entrelazando la experimentación filosófica con una historia de otros modos de vivir y morir en medio y a pesar de turbulencias ecológicas, el artículo retoma la noción de "cosmoecología" como una forma de experimentar con ecologías de valores plurales y modos divergentes de vivir y morir en una Tierra heterogénea. Partindo da surpreendente proposta de Aimé Césaire de que O Fim do Mundo é a única coisa que vale a pena começar neste mundo, o artigo pretende explorar algumas das suas implicações como um gesto contra-apocalíptico que transforma o apocalipse num evento imanente: o fim de algum mundo neste mundo. Ao examinar a força especulativa da proposta contra-apocalíptica de Césaire, o artigo sugere que as suas implicações nos permitem problematizar um dos poderes mais insidiosos das narrativas antropocénicas: a forma como, ao conflitar o fim das formas de vida extractivas euro-americanas com o fim da própria vida, tais narrativas reduzem a multiplicidade de valores que sustentam modos de vida e de morrer bem diferentes a uma questão de pura "sobrevivência", determinando assim o que é vital para a vida, e como se deve definir uma vida que vale a pena viver e uma morte pela qual se merece viver. Intersectando a experimentação filosófica com uma história de outras formas de viver e morrer no meio e apesar da turbulência ecológica, o artigo retoma a noção de "cosmoecologia" como uma forma de experimentar ecologias de valor plural e modos divergentes de viver e morrer numa Terra heterogénea

    Passages to the Outside: A Prelude to a Geophilosophy of the Future

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    What might it take to reimagine the futures of geographical thought on an earth whose geological disjunctures and catastrophic dynamics have radically upended the progressive temporality that once made of “the future” a modern article of faith and a matter of concern? What, in other words, is the future to those practices animated by the metamorphic forces of the earth? Seeking to inhabit the problem-space these questions generate, this commentary suggests that at stake is nothing less than the challenge of learning to think futurity immanently, as a problem of space. The challenge is to reimagine the future not as the promise of a yet-to-come but as a passage to the outside: to those immanent zones of indeterminacy, anarchy, and contingency composed in the interstices and outlaw edges of every territory, where impossible forms of sociality and speculative methodologies of life are improvised in the act of striding the forces and movements of an unstable and tumultuous earth, giving themselves over to the inchoate and the unformed, to a groundlessness that surrounds and subtends every ground, to a runaway metamorphosis which eludes finality and escapes totality. That, indeed, might be the task of a geophilosophy of the future

    Dynamics of non-convolution operators and holomorphy types

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    In this article we study the hypercyclic behavior of non-convolution operators defined on spaces of analytic functions of different holomorphy types over Banach spaces. The operators in the family we analyze are a composition of differentiation and composition operators, and are extensions of operators in H(C) studied by Aron and Markose in 2004. The dynamics of this class of operators, in the context of one and several complex variables, was further investigated by many authors. It turns out that the situation is somewhat different and that some purely infinite dimensional difficulties appear. For example, in contrast to the several complex variable case, it may happen that the symbol of the composition operator has no fixed points and still, the operator is not hypercyclic. We also prove a Runge type theorem for holomorphy types on Banach spaces.Fil: Muro, Luis Santiago Miguel. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina. Universidad de Buenos Aires. Facultad de Ciencias Exactas y Naturales. Departamento de Matemática; ArgentinaFil: Pinasco, Damian. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina. Universidad Torcuato Di Tella. Departamento de Matemáticas y Estadística; ArgentinaFil: Savransky, Martin. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina. Universidad de Buenos Aires. Facultad de Ciencias Exactas y Naturales. Departamento de Matemática; Argentin

    Pragmáticas do Pluriverso: Uma entrevista com o sociólogo e filósofo Martin Savransky

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    An interview of Dr Martin Savransky by Thiago Pinho
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