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

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

Philosophers, Biologists, Philosophers, Biologists: Some More Effort If You Wish to Become Revolutionaries! Response to Norman MacLeod

This text is an answer to Professor MacLeod's critique of my article "One Life. Political Resistance, Biological Resistance"

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