El sentido de lo femenino : sobre la admiración y la diferencia sexual

En este artículo se exponen una serie de cuestiones que plantean el marco y la extensión de lo que se entiende por lo femenino, así como su papel en lo que respecta a la diferencia sexual y al género, desvinculándolo de las mujeres. A través de un recorrido por el pensamiento de distintos autores que han trabajado el concepto de lo femenino, tales como Levinas, Derrida, Heidegger e Irigaray, se analiza el concepto de admiración cartesiano como advenimiento del otro. Lo femenino reconoce además el cuerpo de la mujer y su múltiple sexualidad encarnada por sus múltiples labios, según la imagen de Irigaray, en su paso hacia una identidad metabólica y en tránsito

Before and above : Spinoza and symbolic necessity

In Spinoza, God is without a name and without a shape. His essence is the very form of the necessity of nature, the infinite regularity, actuality and rationality of what there is. Nothing good, nothing bad in this. All representations of God as a legislator, a creator or a father, endowed with intentions, are only human projections produced by an inadequate understanding of what a cause is. A true cause is never separated from its effect, but is immanent to it, which means that it remains within it. As cause of himself, that is of nature, God is nothing but his own effectuation, and in that sense, he cannot be said transcendent, that is external, to what he produces. Are the readings of Spinoza that characterize him only as a thinker of “immanence” and/or “self-regulation” totally fair though ? Do they do justice to the major issue of the origin of the sacred as developped in the Theological-Political Treatise ? Where does sacredness come from for Spinoza ? Can it be reduced to a sheer error or illusion, a temporary hole in the tissue of immanence, or does it open a specific space in immanence that remains to be explored ? What exactly are the relationships between necessity and faith, between truth and its irreducible symbolic dimension? And what does “symbolic” means there where God is impersonal ? Following Spinoza scriptural hermeneutics, and discussing it also with thinkers like Levinas, we will develop a new approach to Spinoza’s concept of revelation, pertaining to his vision of the sacred as an economy of signs without a referent. In doing so, we would like to show that Spinoza’s critique of religious dogmatism or fanatism is not to be confused with the dismissal of the sacred, it is on the contrary propedeutical to the philosophical delineation of sacredness

The brain of history or the mentality of the Anthropocene

Abstract: How is it possible to account for the double dimension of the “anthropos” of the Anthropocene ? At once both a responsible, historical subject, and a neutral, non-conscious and non-reflexive force? According to Chakrabarty, the “anthropos” has to be considered a geological force; according to Smail, it has to be considered an addicted brain. A subjectivity without being for the former, an emotional and dependent biological and symbolic entity for the latter. As an in between solution, I propose a rereading of the concept of “mentality” proposed by Braudel and his followers from the Annales School. The mental would be intermediarily located between the inorganic and the neural, thus helping to fill the gap between two opposed concepts of history, that are both implied in the current redefinition of ecology

Valuing Environmental Services Using Contingent Valuation Method

This paper presents the results of two studies in Lao PDR that assessed people's willingness to pay (WTP) using the Contingent Valuation Methodology (CVM). The first study investigated the WTP of residents for the sustainable development and maintenance of urban parks in the city using Saysetha Park as the case study. In this study residents expressed that urban parks are very important to them as they are areas for relaxation and areas to conserve urban biodiversity. The WTP survey revealed that the residents' mean WTP is 10,741kip/month/household. With this amount, it was estimated that a monthly water bill surcharge of 3,000/kip/month/household may be recommended to maintain urban parks. The second study assessed the WTP for biodiversity conservation and sustainability in the Houay Nhang Protected Area. Using CVM, the WTP responses showed that the monthly contribution that would be acceptable to the people is 5,000 kip. The logit regression shows that this WTP value is influenced by bid prices, gender, and educational levels. The respondents recognized the importance of the protected area for environmental and biodiversity protection.contingent valuation, Lao PDR

Nowe kierunki w heglizmie. Rozmowa z Catherine Malabou = Interview with Catherine Malabou : new directions in Hegelianism

A conversation between Agon Hamza and Frank Ruda and Catherine Malabou on the relevance of Hegel.Rozmowa Agona Hamzy i Franka Rudy z Catherine Malabou poświęcona aktualności filozofii Hegla

Uma só vida. Resistência biológica, resistência política

This is a programmatic text aiming to explore an impossibility, an unthinkable concept. Contemporary philosophy is marked by the uncritical and undeconstructed preeminence of symbolic life over biological life. We propose a synthetic theory that transcends biopolitics and biopower, avoiding opposition between the biological and the symbolic. Instead, it seeks a concept of biological resistance intertwined with political resistance, emphasizing their complicity (in the form of alternation) with a clear purpose. A dialectical and complex conjunction aids in understanding the role of biology in political resistance and vice versa. This prompts the need to rethink biology's transgression of biopolitical normalization and instrumentalization. The issue is not merely the expansion of a problem related to disciplinary discourse or life sciences practices. The text proposes that the long-held distinction between symbolic and biological life in the human sciences is now untenable. It asserts a symbolic resistance inherent in biology, where life resists both its polymorphism and fixation. Recognizing that the symbolic represents the diverse games life plays with itself, without fragmentation, allows us to grasp the revolutionary potential of cloning, its techniques, and epigenetic mechanisms. Epigenetics, in particular, resists the political reduction of biology to a mere vehicle of power. Reducing these new spheres to biopolitical normalization overlooks a new perspective: an evolving exchange within life itself, exposing it to risks and new possibilitiesO texto visa explicar uma impossibilidade, um impensável, presente na filosofia contemporânea marcada pela preeminência não crítica da vida simbólica sobre a biológica. Propõe-se uma teoria que transcende a biopolítica e o biopoder, eliminando a oposição entre o biológico e o simbólico. A intenção é desenvolver um conceito de resistência biológica que não seja indiferente à resistência política. O título sugere uma cumplicidade, na forma de alternância, entre ambos, com um objetivo claro: uma conjunção dialética e complexa que nos ajude a compreender o papel da biologia na resistência política e vice-versa. Essa abordagem exige repensar a biologia de maneira que transgrida a normalização e instrumentalização típicas da biopolítica. Não se trata apenas de um problema de discurso disciplinar ou práticas das ciências da vida, mas de uma distinção que as ciências humanas mantiveram entre vida simbólica e biológica, que hoje se mostra insustentável. O texto defende que a biologia contém uma resistência simbólica inerente, onde a vida resiste ao seu polimorfismo e fixação. Entender que o simbólico representa os diversos jogos que a vida joga consigo mesma, sem se fragmentar, permite reconhecer o potencial revolucionário da clonagem, suas técnicas e mecanismos epigenéticos. A epigenética, em especial, resiste à redução política da biologia a um mero veículo de poder. Reduzir esses novos campos à normalização biopolítica nos faz perder uma nova perspectiva: um intercâmbio evolutivo dentro da vida, expondo-a a riscos e novas possibilidades. Assim, o texto afirma que a vida biológica cria sua própria simbolização, sem depender de uma economia simbólica transcendental. Ele argumenta que a resistência simbólica está enraizada na biologia, resistindo ao polimorfismo e à fixação, e que a epigenética revela a complexa relação entre o biológico e o simbólico. Limitar esses campos à normalização biopolítica obscurece a compreensão da vida como um processo contínuo de troca e transformação, repleto de novas possibilidades e risco