Rejecting or reforming anthropocentrism for the sake of human survival is a central moral challenge in our time. The rejection of anthropocentrism relies on the view that anthropocentrism has pervasively constituted the historical character of humankind and must be replaced in the future as understood by historical theory. This critique arises from new realist ontologies, including neo-materialisms and object-oriented ontology. Their rigid rejection of anthropocentrism requires the view of history and sociality proposed by proponents of object-oriented ontology. It is based (...) on a specialized form of the totalized logic of identity, the concept of antitypy; and by careful examination this is found to be inadequate. The consequence is that rigid rejection of anthropocentrism from any ontologically realist point of view must therefore fail because it is necessarily based on a logic that must be rejected. A better approach relies on the necessity of relatedness in moral and social thought. (shrink)

In this article, I argue against a widespread misconception concerning the nature of things in Sartre’s philosophy. Sartre’s conception of the nature of things concerns the idea that outside of consciousness a single undifferentiated mass of brute being exists which is divided into definitive things by consciousness. I propose a different reading of Sartre’s realism. Such a reading is based primarily on Nausea, Being and Nothingness and Consciousness of Self and Knowledge of Self states that, contra common conception, there is (...) no brute being outside of consciousness, but rather, a vast multitude of different things. (shrink)

A recent political critique of Speculative Realism by Catherine Malabou finds fault with this loosely arranged movement for its focus on reality in its own right, apart from the subject. Malabou responds with a radical ontological claim, holding effectively – if not always explicitly – that subject and object mutually generate one another amidst a primal void. After criticizing this idea, I point to some of the difficult political consequences of such a position, though Malabou defines it positively as an (...) anarchic awakening that generates new collectivities unconstrained by any thing-in-itself. By contrast, I contend that nonhuman constraints and collaborators are an intimate part of the human political sphere. More generally, it is shown that there are consequences for which sorts of relations are taken to be the primary political relations. (shrink)

This article has two parts. The first one compares the ontological and epistemological implications of two main philosophical stances on how reality relates to appearance. I call the first group the “plane of superficiality,” where reality and appearance are the same; there is no gap between what a thing is and how it manifests itself. I call the second group “volume of representation,” in which reality is beyond appearances; there is an insurmountable gap between the thing and its phenomena. The (...) second part of the article focuses on Graham Harman’s Object-Oriented Ontology (OOO) as the second group’s contemporary position. Within the OOO epistemological model of “knowledge without truth,” Harman’s schema of the observer’s participation in the object’s knowledge production is questioned. Alternatively, based on the notion proposed here of “flat representativity” in which each appearance is equally valuable to represent different aspects of the object, I argue for the full spectrum of the sensual as the basis for “knowledge without truth.” In particular, the aesthetic method, excluded from Harman’s concerns about knowledge, is suggested as another contribution to the episteme. (shrink)

‘Speculation’ originally meant ‘reflective observation’. It came to mean ‘conjecture’ or ‘mere conjecture’ as philosophers strove for certainty, consecrating science as rigorously acquired knowledge accumulated through application of the scientific method and devalued the cognitive status of other discourses. The present conventional meaning of speculation, where the place of observation has disappeared, is a by-product of this consecration. In this entry I show how through efforts to defend the status of these other discourses, the original meaning of ‘speculation’ was not (...) only revived but built upon by speculative philosophers. They showed that speculation is primordial to all experience and thinking, with past speculations embodied in language as ‘dead’ metaphors. Revealing the possibility of elaborating alternative metaphors frees us not only from these dead metaphors to overcome the dead-ends of current science, opening up new possibilities for enquiry, but the possibility of reconceiving ourselves and our place in nature. In this way, speculation makes it possible to transform ourselves, creating radically new ways of living and new forms of life. On this view, speculation, by opening new possibilities, could free us from the destructive trajectories of current civilization. (shrink)

The aim of this paper is to sketch a conception of a posthuman subject in which we can recognize a cognitive dimension. Through Hayles’s widened notion of cognition, I argue that we can retain the interpreting subject within posthumanism and thereby view it as entrenched in the surrounding world. Nonconscious- and conscious cognition, which are the terms that Hayles utilizes, shows how both non-human cognizing systems and the human subject widens while remaining level specific. The text concludes with a discussion (...) of how my alternative has implications for methods of inquiry. (shrink)

This article contends that the central principle of modern philosophy is obscured by a side-debate between two opposed camps that are united in accepting a deeper flawed premise. Consider the powerful critiques of Kantian philosophy offered by Quentin Meillassoux and Bruno Latour, respectively. These two thinkers criticize Kant for opposite reasons: Meillassoux because Kant collapses thought and world into a permanent “correlate” without isolated terms, and Latour because Kant tries to purify thought and world from each other rather than realizing (...) that they are always combined in “hybrid” form. What both critiques tacitly accept is the notion that “thought” and “world” are the two major poles of the universe. I claim that this stems from the post-Cartesian assumption that thought and world are the two basic kinds of things that exist. The name “onto-taxonomy” is introduced for this view. (shrink)

On the plateau 1837: Of the Refrain, Deleuze and Guattari set the stage for an idea of sound as an affective and political entity, whose role is at the core of the construction of subjectivity. The analysis of the Deleuze and Guattari’s plateau allows to highlight the ways in which sound creates affective and cultural territories and their subsequent subjective positions. In this respect, the body becomes a political battlefield through its ability to experience sound both passively and actively. In (...) the central part of the text, the study of Deleuze and Guattari will be approached by the distinction introduced by Steve Goodman concerning two different developments in sonic forces: a dispersive, centrifuge effect and an attractive, centripetal one. Through this examination, will be possible to draw a common line in the works of certain artists and contemporary researcher such as Kodwo Eshun, Ben Frost and Brian Massumi. The peculiarity of their projects lies in the ability to use sound as an instrument to make non- anthropocentric forces audible and perceptible. One of the main challenge of contemporary times is the ethical and political question on sound and its relation to the human subject. How can we remove the human subjectivity to analyze a sonic approach to the Anthropocene? This question will bring to the examination of certain sonic practices that could be seen as fundamental critical instruments for our present. (shrink)

Jean-François Lyotard's work remains a largely untapped resource for film-philosophy. This article surveys four fundamental concepts which indicate the fecundity of this work for current studies and debates. While Lyotard was generally associated with the “theory” of the 1980s which privileged language, signs, and cultural representations, much of his work in fact resonates more strongly with the new materialisms and realisms currently taking centre stage. The concepts examined here indicate the relevance of Lyotard's work in four related contemporary contexts: the (...) renewed interest in the dispositif, new materialism, the affective turn, and speculative realism. The concept of the dispositif (or apparatus) is being rehabilitated in the contemporary context because it shows a way beyond the limiting notion of mise en scène which has dominated approaches to film, and Lyotard's prevalent use of this concept feeds into this renewal. While matter is not an explicit theme in Lyotard's writings on film, it is nevertheless one at the heart of his aesthetics, and it may be extended for application to film. Affect was an important theme for Lyotard in many contexts, including his approaches to film, where it appears to subvert film's “seductive” (ideological) effects. Finally, the Real emerges as a central concept in Lyotard's last essay on cinema, where, perhaps surprisingly, it intimates something close to a speculative realist aesthetics. Each of the fundamental concepts of Lyotard's film-philosophy are introduced in the context of the current fields and debates to which they are relevant, and are discussed with filmic examples, including Michael Snow's La Région centrale (1971), Roberto Rossellini's Stromboli (Stromboli, terra di Dio, 1950), Francis Ford Coppola's Apocalypse Now (1979), and neo-realist cinema. (shrink)

This article seeks to entangle two current philosophic praxes: New Materialism, and Sensory Ethnography. Jane Bennett has become one of New Materialism's most prominent proponents since the release of her now-seminal text, Vibrant Matter in 2010. Due to the varied ground upon which New Materialism stands, Bennett's work will be looked at idiosyncratically, then pushed into the realm of the cinematic via an analysis of the documentary, Leviathan. Directed by Lucien Castaing-Taylor and Véréna Paravel, this film was among the first (...) exemplary works to emerge from the Sensory Ethnography Lab, based at Harvard University. In striving for a revitalization of ethnographic film practices, the Lab aligns itself with similarly non-anthropocentric, and non-discursive, aspects of experience to the New Materialism of Jane Bennett. By placing these two contemporary camps into conversation, this article intends to r... (shrink)

This paper examines the challenges to critical realism posed by the ways in which the original postmodern sensibility has transformed into various forms of anti-humanism, trans-humanism, and post-humanism. These transformations, largely growing out of poststructuralism, are reinforced by developments in psychology and computer science but also incorporate a new turn toward ontology in alternate forms of realism such as Object-Oriented-Ontology. This paper identifies what is new and what is old in these trends and argues that, while there is something to (...) be learned from them, some of which implicitly and even explicitly borrow from CR, the humanist orientation of CR continues to deserve defense. (shrink)

The thrust of the argument presented in this paper is that phenomenological ontology survives the criticism of “correlationism” as advanced by speculative realism, a movement that has evolved in continental philosophy over the past decade. Correlationism is the position, allegedly occupied by phenomenology, that presupposes the ontological primacy of the human subject. Phenomenology survives this criticism not because the criticism misses its mark, but because phenomenology occupies a position that is broader than that of correlationism. With its critique of correlationism, (...) speculative realism rightly identifies a battle that no longer needs to be fought: the battle against 19th century brands of mechanical realism. Free from the impatient and defensive posturing against the mechanization of the human, phenomenology is also free to explore the world beyond its emphasis on human experience. Doing so requires a return to Husserl's discussion of hylé and the “twofold bed” of phenomenology. Phenomenology may emphasize hylé – that is, material; or it may emphasize nous – the world as it appears to or is transformed by consciousness. By returning to Merleau-Ponty's Phenomenology of Perception, a case is made for hyletic phenomenology. Hyletic phenomenology allows for ontological reversibility and recognizes the “unhuman” elements in things. It is hyletic phenomenology that grounds phenomenological ontology after the critique of correlationism has been assessed. (shrink)

The paper attempts to raise the question whether human perception is still central to organisational aesthetics, especially if we start to give a stakeholder position to artificial systems and when organisational designs and processes have ceased to rely only on human agency. Algorithmically driven, autonomous agents like high-frequency trading, already exist and are acting within the timeframes and space that are unreachable for human perception. All that calls for serious consideration whether emerging philosophical trends, such as Speculative Realism, Object-Oriented Ontology, (...) New and Speculative Aesthetics have their impact on organisational perception and design. (shrink)

The emerging school of thought called “postphenomenology” offers a distinct understanding of the ways that people experience technology usage. This perspective combines insights from the philosophical tradition of phenomenology with commitments to the anti-essentialism and nonfoundationalism of American pragmatism. One of postphenomenology’s central positions is that technologies always remain “multistable,” i.e., subject to different uses and meanings. But I suggest that as this perspective matures, philosophical problems are emerging around the notion of multistability, what I call “the problem of invariance” (...) and “the problem of grounding.” These problems point out things that remain unclear within the postphenomenological framework, such as how it handles structural claims regarding a technology’s various stabilities, and how it grounds its claims. How can postphenomenology make structural claims about technology and yet remain anti-essentializing? And on what epistemological basis does it ground its claims about human-technology relations? The paper concludes with a series of prescriptions that, if followed, enable postphenomenology to make edifying claims about technology, all while avoiding the problems of invariance and grounding, and maintaining its commitments to anti-essentialism and nonfoundationalism. (shrink)

This essay interrogates recent materialist monisms, be they based on contingency, eliminativism, or objective phenomenology, on account of their metaphilosophical ramifications. It is argued that certain dualities must be retained, at least nominally, in order to have any explanatory purchase and escape velocity from philosophical circularity. Dyads such as “spirit” and “matter,” “manifest” and “scientific,” “living” and “dead,” or even “illusion” and “reality” are given an immanentist reading that treats them as equal parts of the Real. Following this revisionary metaphysics (...) that reviews the meaning of such terms as optical realities, the matter–spirit couple is specifically used to explain why reality cannot appear as just one thing, even if only in virtue of the illusion of at least two things. The consequences for philosophical monisms of all types, and for anthropocentric thought in general, are then examined in the light of the ethical effects of recent attempts to explain every thing through one medium alone. (shrink)

In many fields within the social sciences and the humanities, the ‘material turn’ has inspired fresh debates about human-nature relationships, ecology and the meaning of the social. However, the new materialism also poses some theoretical-political problems. These problems relate to the questions of ontology, epistemology and anthropology, as I argue in the first part of this article. In the second part, I argue that some theoretical-political problems that characterize the ‘new’ materialism have also been debated within the tradition of historical (...) materialism. By recapitulating different versions of historical materialism, I argue that an important distinction can be drawn between ontological and praxeological forms of materialism. I argue in conclusion that from the perspective of critical social theory, the distinction between ‘old’ and ‘new’ materialism does not hold, and that for political as well as epistemological reasons a critical materialism should renounce any ontological turn to matter itself. (shrink)

This paper discusses the repercussions of a new metaphysics—speculative/weird realism—for education and pedagogy. A historic shift is taking place in present-day continental philosophy, which involves an explicit and renewed call for realism. One of the most salient features of this development is a revitalised interest in ontological questions. As part of this overall trend towards realist and materialist ontologies in current continental thinking, the paper particularly focuses on Graham Harman’s object-oriented ontology, which claims that aesthetics is first philosophy. Harman’s object-oriented (...) philosophy is an approach to metaphysics and ontology that is enamored by the experience of the vibrant yet inscrutable autonomous reality of objects. In order to come to terms with this new approach to reality, I suggest education be conceived as the cultivation of an aesthetic attitude understood as the ability to uphold the tension between relational and non-relational aspects of objects understood in the Harmanian idiom. (shrink)

This article reports on ethnographic research into the practical and ethical consequences of the implementation and use of telecare devices for older people living at home in Spain and the United Kingdom. Telecare services are said to allow the maintenance of their users’ autonomy through connectedness, relieving the isolation from which many older people suffer amid rising demands for care. However, engaging with Science and Technology Studies literature on “user configuration” and implementation processes, we argue here that neither services nor (...) users preexist the installation of the service: they are better described as produced along with it. Moving beyond design and appropriation practices, our contribution stresses the importance of installations as specific moments where such emplacements take place. Using Etienne Souriau’s concept of instauration, we describe the ways in which, through installation work, telecare services “bring into existence” their very infrastructure of usership. Hence, both services and telecare users are effects of fulfilling the “felicity conditions” of an achieved installation. (shrink)

Speculative Realism (SR) has often been characterised as a heterogeneous group of thinkers, united almost exclusively in their commitment to the critique of what Quentin Meillassoux terms ‘correlationism’ or what Graham Harman calls the ‘philosophy of (human) access.’ The terms ‘correlationism’ and ‘philosophy of access’ are in turn often treated – at times even by Meillassoux and Harman themselves – as synonymous. In this paper, I seek to analyse these terms to evaluate their similarities, but also possible differences. I shall (...) argue that the difference between the two terms ought to be retained and emphasised, since it hints at important differences between the positions of Harman and Meillassoux. (shrink)

Ernst Bloch’s recourse to speculative philosophy has guaranteed him the position of a perpetual outsider in the history of Western Marxism. When Jürgen Habermas described Bloch’s philosophy in 1960 as a ‘speculative materialism’, it was to denounce him for crossing the boundaries of critical thought set down as much by Kant’s Critique of Pure Reason as by Marx’s critique of political economy. This article argues that Bloch’s speculative materialism deserves to be re-assessed. Contrary to Habermas’s assertion that speculation is divorced (...) from critique, I argue with Bloch that the speculative hypotheses we unavoidably use to interpret the world around us inform our political beliefs and actions, and to stifle speculative thinking as that creative and inquisitive enterprise which questions and transgresses the given is not only a ‘crime against reason’, as Hilary Putnam once claimed, but also a crime against freedom. (shrink)

This article is about a pedagogical movement I discern in Quentin Meillassoux’s ontology. The goal of the essay is to introduce his approach to reality in outline form and offer it as a possible route to conceptualize education as the practice of keeping the bodymind attentive and agile against its unsound ossification by way of providing a unified heightened sense of meaning, that is, consummatory experience, in a radically open and contingent world. Meillassoux offers a new conception of necessity and (...) contingency based on the Badioun principle that ‘nothing is inaccessible to reason.’ This move helps Meillassoux to claim that reason can access the absolute for there is no inaccessible necessary transcendence by providing an intriguing critique of the principle of sufficient reason. As a result, Meillassoux’s argument leads to the conclusion that the only necessity is contingency itself. By excluding any necessary being, but also maintaining the absolute necessity of contingency itself, Meillassoux establishes what he calls the “factial.” Meillassoux’s factiality induce pedagogical interventions that lead to acquiring a new point of view whereby ossification of bodymind is staved off and a state of mind that is endlessly fascinated by the immanence, or the most radical becoming, of the world is achieved. (shrink)

Proceedings of PhiloWeb 2012, workshop at WWW 2012, on the philosophy of the Web.

In her essay, “After de Brosses” (2017), Rosalind C. Morris briefly considers the historical importance of the concept of the fetish on the relatively recent movements of new materialism, but she does not engage with Speculative Realism and Object-Oriented Ontology. This essay addresses this gap and focuses on the influence of the fetish on Speculative Realism and Object-Oriented Ontology by focusing on Graham Harman’s conception of objects and Quentin Meillassoux’s theory of arche-fossils. In short, I am offering a posthumanist theorization (...) of the fetish in order to argue that Object-Oriented Ontology can be considered, at points, to be a fetish-oriented ontology and that this notion of the fetish allows us to think about philosophical considerations of objects in a new light. (shrink)

This essay explores three deconstructive concepts – archive, anthropocene, and auto-affection – across two registers. The first is the register of what counts as readability in general, beyond reading in its narrow and actualized sense.. The second register applies to Derrida today, and what it means to read the corpus of a philosopher and how that corpus is governed by proper names. I want to suggest that the way we approach proper names in philosophy and theory is part of a (...) broader problem of our relation to what it is to read, and how readability intertwines with the human. (shrink)

This article proposes complementing actor-network theory (ANT) with Niklas Luhmann’s communication theory, in order to overcome one of ANT’s major shortcomings, namely, the lack of a conceptual repertoire to describe virtual processes such as sense-making. A highly problematic consequence of ANT’s actualism is that it cannot explain the differentiation of economic, legal, scientific, touristic, religious, medical, artistic, political and other qualities of actual entities, assemblages and relationships. By recasting Luhmann’s theory of functionally differentiated communication forms and sense-making as dealing with (...) different types of virtual attractors calling for actualizations in concrete assemblages, I propose a symmetrical understanding of societal differentiation processes as based on the co-production of virtual attractors and actual assemblages. (shrink)

ABSTRACTThis essay connects the two critical realist ideas of underlabouring and meta-theory, making the argument that the process of underlabouring and making ‘disclosure and transformation of the deep categorical structures of science and theory’ is ideal for clarifying strata of theory and therefore points of agreement between different practitioners. Using the 1980s debates over feminism in art history, I show how two important interlocutors – T. J. Clark and Griselda Pollock – used Marxist meta-theory to establish a baseline on which (...) their domain-specific concerns might diverge. A return to this sense of shared agreement and disagreement is urged. (shrink)

“And the earth was without form, and void; and darkness was upon the face of the deep” Genesis This article examines the problem of belief as it relates to radical negativity and as such engages with two positions in regard to the Real of the void. The first, drawing from speculative realism seeks to conceptualise this void in positive terms, as something that can be reached and in a sense overcome. The second, Hegelian account, by contrast, situates the void as (...) something inherent to the very coordinates of reality and being itself. As such the following discussion specifically examines the status of objective reality within the continental philosophical paradigm. (shrink)

Review Essay: New Materialisms: Ontology, Agency, and Politics , eds. Diana Coole and Samantha Frost. (Durham: Duke University Press, 2010).

Archaeology is currently bound to a series of metaphysical principles, one of which claims that reality is composed of a series of discrete objects. These discrete objects are fundamental metaphysical entities in archaeological science and posthumanist/new Materialist approaches and can be posited, assembled, counted, and consequently included in quantitative models (e.g. Big Data, Bayesian models) or network models (e.g. Actor-Network Theory). The work by Sørensen and Marila shows that archaeological reality is not that discrete, that some objects cannot be easily (...) identified, and that perhaps reality is not always necessarily composed of discrete objects. The aim of this article is to take Sørensen and Marila’s arguments to their ultimate logical consequences: most archaeological theory today operates under the illusion of a general metaphysics. This illusion dictates not only that all of reality is composed of discrete objects, but that since reality manifests in a certain way, there has to be a methodology that accurately represents that reality. A brief discussion on the notion of “conjecture,” as conceived in certain historical theories, is also presented. (shrink)

This thesis seeks to understand the nature of and relation between science and philosophy articulated in the early work of the French philosopher Gilles Deleuze. It seeks to challenge the view that Deleuze’s metaphysical and metaphilosophical position is in important part an attempt to respond to twentieth century developments in the natural sciences, claiming that this is not a plausible interpretation of Deleuze’s early thought. The central problem identified with such readings is that they provide an insufficient explanation of the (...) nature of philosophy’s contribution to the encounter between philosophy and science that they discern in Deleuze’s work. The philosophical, as opposed to scientific, dimension of the position attributed to Deleuze remains obscure. In chapter 1, it is demonstrated that this question of philosophy’s contribution to intellectual life and of how to differentiate philosophy from the sciences is a live one in Deleuze’s early thought. An alternative, less anachronistic interpretation of the parameters of Deleuze’s early project is offered. The remaining chapters of the thesis examine the early Deleuze’s understanding of the divergence between philosophy and science. Chapter 2 gives an account of Deleuze’s metaphilosophy, alongside a reconstruction of his largely implicit early understanding of science. The divergent intellectual processes and motivating concerns that account for Deleuze’s understanding of the differentiation of science and philosophy are thus clarified. In chapter 3, Deleuze’s use of mathematical and physical concepts is examined. It is argued that these concepts are used metaphorically. In chapter 4, the association between modern science and the Deleuzian concept of immanence that has been proposed by some Deleuze scholars is examined and ultimately challenged. The thesis concludes with some reflections on the significance of Deleuze’s early work for contemporary debates concerning the future of continental philosophy and the nature of philosophy more generally. (shrink)

This essay seeks a new approach between philosophy and neuroscience inspired by the recent ontological turn to think about one of the affects modulations across the contemporary sociopolitical scenario. In this regard, it theoretically triangulates the appropriation of Spinoza's philosophy by neuroscientist Antonio Damasio and the reception of Damasio's neuroscience by philosopher Catherine Malabou, taking Gilles Deleuze as a connecting point between these perspectives. It proposes to think the concept of destructive plasticity as a metamorphosis in the organism that, shocked (...) by some traumatic event, turns to a new configuration that deactivates its somatic markers and ends up taking a form of disaffection. Finally, it concludes by bringing this figure closer to what Achille Mbembe, taking the death drive as central concept for thinking necropolitics, names as "lumpenradical". (shrink)

This is a contribution to the debate on speculative realism deriving from the book The Speculative Turn: Continental Materialism and Realism, eds Levi Bryant, Nick Srnicek and Graham Harman. It is also in part a response to Fabio Gironi’s review article on the subject, ‘Between naturalism and rationalism: a new realist landscape’ 2012: 361–87).

Basing on the philosophers that are primarily associated with speculative realism, the author of the article examines the place of this phenomenon in the context of contemporary philosophy. The discourses concerning these thinkers are structured according to the central tendencies, or motives, of the philosophical thought that is close to speculative realism. The research shows that these tendencies are as follow: realism, anti-Kantianism, materialism, anti-anthropocentrism, and philosophical attention to mathematical and natural sciences. Speculative realism is an ontological realism that affirms (...) the possibility of human thought to know a thought-independent reality. Thus, it is anti-Kantian by its nature. However, for the most part, philosophers associated with speculative realism propose to transgress the Kantian frame through the radicalization of Kantianism itself. Speculative realism is often considered along with new materialism, but this concept is too wide and polisemantic today to provide considerable clarification concerning the nature of speculative realism. The latter is also characterized by its opposition to anthropocentrism, but this relation is not homogenous among speculative realists and, moreover, is somehow paradoxical, as their speculative stance reserves for humans the noblest ability: to know a thought-independent reality. Finally, the attempt to philosophically engage with natural and mathematical sciences plays a significant role in most of the examined philosophical projects. Speculative realism is inscribed in the speculative shift, or speculative turn, that is happening in the contemporary continental philosophy. This shift is a change in the attitude of the philosophical community towards the questions about “reality in itself” and about the “Great Outdoors.” The relevance of such problems is being restored, and they are becoming the subject of emerging realistic and speculative projects.Manuscript received 06.09.2020. (shrink)

El presente artículo se proponer trazar la línea de continuidad especulativa que une al idealismo absoluto con lo que algunos autores denominan el último programa materialista del viejo idealismo alemán. El giro ontológico o especulativo del pensamiento contemporáneo se ha proclamado heredero de la vieja tradición idealista, especialmente en consideración de dos ideas centrales, a saber: la negatividad reflexiva del absoluto y su inmanencia medial en el fundamento de todas las cosas. Sobre estas dos ideas se articula el nuevo materialismo (...) dialéctico, cuyos lineamientos generales intentaremos seguir, en particular a través de Slavoj Žižek y Catherine Malabou. (shrink)

En la sección 10 de _Mil mesetas_, Deleuze y Guattari precisan su monismo dinámico con la afirmación del devenir-mujer en el comienzo, medio y llave de todo devenir. La cuestión de la diferencia sexual es de este modo introducida y restituida al lugar de la diferencia ontológica radical, a partir de la cual se deviene y existe. Las siguientes páginas se proponen leer la inmanencia _materialista _del devenir a la luz de ese primer movimiento conceptivo y medial, con una interpretación (...) que intercepta el vitalismo deleuzeano-guattariano y el feminismo de la diferencia. (shrink)