Massimiliano Simons provides the first systematic study of Serres' work in the context of late 20th-century French philosophy of science. By proposing new readings of Serres' philosophy, Simons creates a synthesis between his predecessors, Gaston Bachelard, Georges Canguilhem, and Louis Althusser as well as contemporary Francophone philosophers of science such as Bruno Latour and Isabelle Stengers. Simons situates Serres' unique contribution through his notion of the quasi-object, a concept, he argues, organizes great parts of Serres' work into a promising philosophy (...) of science as well as a challenge to the narrower field of French epistemology, to which it has often been limited. Simons highlights how the concept encompasses Serres' commitment to positive relations between science and culture and his rejection of pleas to purify the scientific self from imaginative and cultural elements. It helps to situate Serres between the distinct traditions of Bachelard and Latour as well as progressing the innovative aspects of Serres' philosophy for current debates in the philosophy, history, and sociology of science. Showing how Serres' philosophy can serve as a normative approach to science and technology, Michel Serres and French Philosophy of Science takes in themes of materiality, religiosity, modernity and ecology to advance a timely alternative to philosophy of science for contemporary life. (shrink)

From Kant to postmodernism the idea of the sublime was always tied with questions of ethics and politics. Kant saw the sublime as a proof that rationality triumphs over nature, validating law and judgement through the subjective experience of pleasure and pain. Lyotard saw in the sublime a symptom of a crisis at which rationality reaches its limit, and subjectivity is confronted with its own collapse. As this chapter will show, both these approaches are inadequate to account for the sublime (...) in 21st century. The failure of liberal democracy and the rise of populist and fascist ideologies calls for a re-evaluation of the sublime as the dissolution of the symbolic order and the coming face to face with the alternative reality of the death drive. This chapter names this reality ‘The Diogenes Complex’, after the homeless beggar who made his form of existence the manifestation of his philosophical creed. Through his performative actions Diogenes has shown that reality is sublime because it is irreconcilable with rational logic and warned against the futility of trying to act rationally in irrational times. (shrink)

Cosmopolitan concern for the whole world is often treated as oppositional to particular collectivities, to corresponding sensibilities and to the obligations that follow from them. Tensions revolve around demands made upon the self (depending on the emphasis on the local or the global) and infuse educational discourse accordingly. Culturalism approaches the self as a culturally or multiculturally shaped identity, monopolises the terrain of cosmopolitan debate and narrows the scope of cosmopolitan education only to encouraging hybridity of selfhood and to cultivating (...) respect and tolerance of global diversity. In this article, I discuss Jeremy Waldron’s conception of cosmopolitan selfhood by drawing on the exemplary status attributed to specific manifestations of hybrid identity. What will gradually emerge from my discussion is, hopefully, a broadening of cosmopolitan demands upon the self and an emphasis on the transforming and reforming rather than the forming or informing significance of cosmopolitan education. This trans/re-forming significance is attached to a critical positioning of the subject regarding the ethico-political responsibilities of one’s home (-land, culture, commitments) that often go unnoticed. Doing one’s homework is shown to be a precondition for a cosmopolitanism understood within the order of treatment of, rather than agreement with, the Other. (shrink)

. Time and the event. Cultural Values: Vol. 2, No. 2-3, pp. 223-242.

This article investigates the intersections of secrecy/interiority, the state, and speech/ expression, and their implications for the rights of women. I propose a critique of commercial pornography that reanimates MacKinnon's claim that pornography and American democracy are in a relationship of mutual reinforcement, and incorporates poststructuralist (Lyotard, Baudrillard, and Butler) commitments to secrecy and unintelligibility, as well as their role in the production of pleasure.