Le papier commence par une rétrospective des débats sur l'origine de la vie : le virus ou la cellule ? Le virus a besoin de la cellule pour se répliquer, mais la cellule est une forme plus évoluée à l'échelle évolutive de la vie. De plus, l'étude des virus soulève des questions conceptuelles et philosophiques pressantes sur leur nature, leur classification et leur place dans le monde biologique. Le sujet des pandémies est abordé à partir de l'existentialisme d'Albert Camus et (...) Sartre, du remplacement du rituel d'exclusion par le mécanisme disciplinaire de Michel Foucault, et de l'hypothèse Gaia, développée par James Lovelock et soutenue dans la pandémie actuelle par Bruno Latour. Les dimensions sociales des pandémies, leur lien avec le réchauffement climatique, qui a conduit à une augmentation des maladies infectieuses, et la déforestation de vastes zones, qui ont provoqué la migration des virus de leur zone d'origine (leur « réservoir ») sont mis en évidence ci-dessous. L'éthique des pandémies est abordée sous plusieurs points de vue philosophiques, dont le plus important dans une crise de telles dimensions globales est l'utilitarisme qui consiste à maximiser les bénéfices pour la société en conflit direct avec la vision ordinaire (kantienne) du respect des personnes en tant qu'individus. Après une rétrospective du virus COVID-19 qui a causé la pandémie actuelle, son cycle de vie et son histoire, avec un accent sur la philosophie de la mort, est discuté le concept de biopouvoir initialement développé par Foucault, en référence à la pratique des États modernes de contrôle des populations, et le débat généré par Giorgio Agamben qui déclare que ce qui se manifeste dans cette pandémie est la tendance croissante des États à utiliser l'état d'urgence comme un paradigme normal de gouvernement. Une autre approche intéressante et très débattue est celle générée par les travaux de Slavoj Žižek, qui déclare que la pandémie actuelle a conduit à la faillite du capitalisme « barbare » actuel, se demandant si le chemin que l'humanité empruntera est un néocommunisme. Un autre effet négatif important est la désocialisation, avec la conclusion de certains philosophes que nous ne pouvons pas exister indépendamment de nos relations avec les autres, que l'humanité d'une personne dépend de l'humanité de ceux qui l'entourent. La dernière section est consacrée à prédire à quoi ressemblera le monde après la pandémie, et il y a déjà des signes de changement de paradigme, y compris la disparition soudaine de l'idéologie du « mur » : une toux a suffi à rendre soudain impossible d'échapper à la responsabilité qui chaque individu l'a envers tous les êtres vivants pour le simple fait qu'il fait partie de ce monde et du désir d'en faire partie. Le tout est toujours impliqué en partie, car tout est, en un sens, dans tout et dans la nature il n'y a pas de régions autonomes qui font exception. La pandémie COVID-19 semble restaurer la suprématie qui appartenait autrefois à la politique. L'une des vertus du virus est sa capacité à générer une idée plus sobre de la liberté : être libre signifie faire ce qui doit être fait dans une situation précise. -/- SOMMAIRE: -/- Abstract Introduction 1 Virus 1.1 Ontologie 2 Pandémies 2.1 Dimensions sociales 2.2 Ethique 3 COVID-19 3.1 Biopolitique 3.2 Néocommunisme 3.3 Désocialisation 4 Prévisions Bibliographie -/- DOI: 10.13140/RG.2.2.17905.92003 . (shrink)

De l'existentialisme d'Albert Camus et Sartre, au remplacement du rituel d'exclusion par le mécanisme disciplinaire de Michel Foucault, forme idéale de contrôle des autorités étatiques de toutes les formes de « désordre », et à la modernité virale et au bioinformationalisme. Et à propos de l'hypothèse Gaia, développée par James Lovelock et soutenue dans la pandémie actuelle par Bruno Latour. DOI: 10.13140/RG.2.2.20639.18089.

The paper begins with a retrospective of the debates on the origin of life: the virus or the cell? The virus needs a cell for replication, instead the cell is a more evolved form on the evolutionary scale of life. In addition, the study of viruses raises pressing conceptual and philosophical questions about their nature, their classification, and their place in the biological world. The subject of pandemics is approached starting from the existentialism of Albert Camus and Sartre, the replacement (...) of the exclusion ritual with the disciplinary mechanism of Michel Foucault, and about the Gaia hypothesis, developed by James Lovelock and supported in the current pandemic by Bruno Latour. The social dimensions of pandemics, their connection to global warming, which has led to an increase in infectious diseases, and the deforestation of large areas, which have caused viruses to migrate from their native area (their "reservoir") are highlighted below. The ethics of pandemics is approached from several philosophical points of view, of which the most important in a crisis of such global dimensions is utilitarianism which involves maximizing benefits for society in direct conflict with the usual (Kantian) view of respect for people as individuals. After a retrospective of the COVID-19 virus that caused the current pandemic, its life cycle and its history, with an emphasis on the philosophy of death, the concept of biopower initially developed by Foucault is discussed, with reference to the practice of modern states of control of the populations and the debate generated by Giorgio Agamben who states that what is manifested in this pandemic is the growing tendency to use the state of emergency as a normal paradigm of government. An interesting and much debated approach is the one generated by the works of Slavoj Žižek, who states that the current pandemic has led to the bankruptcy of the current "barbaric" capitalism, wondering if the path that humanity will take is a neo-communism. Another important negative effect is desocialization, with the conclusion of some philosophers that we cannot exist independently of our relationships with others, that a person's humanity depends on the humanity of those around him. The last section is dedicated to forecasting what the world will look like after the pandemic, and there are already signs of a paradigm shift, including the sudden disappearance of the "wall" ideology: a cough was enough to make it suddenly impossible to avoid the responsibility that every individual has it towards all living beings for the simple fact that he is part of this world, and of the desire to be part of it. The whole is always involved in part, because everything is, in a sense, in everything and in nature there are no autonomous regions that are an exception. The COVID-19 pandemic seems to restore the supremacy that once belonged to politics. One of the virtues of the virus is its ability to generate a more sober idea of ​​freedom: to be free means to do what needs to be done in a specific situation. -/- CONTENTS: -/- Abstract Introduction 1 Viruses 1.1 Ontology 2 Pandemics 2.1 Social dimensions 2.2 Ethics 3 COVID-19 3.1 Biopolitics 3.2 Neocommunism 3.3 Desocialising 4 Forecasting Bibliography -/- DOI: 10.13140/RG.2.2.31039.74405/1. (shrink)

From the existentialism of Albert Camus and Sartre, to the replacement of the exclusion ritual with the disciplinary mechanism of Michel Foucault, an ideal form of control of state authorities of all forms of "disorder", and viral modernity and bioinformationalism. And about the Gaia hypothesis, developed by James Lovelock and supported in the current pandemic by Bruno Latour. DOI: 10.13140/RG.2.2.34967.80801.

Lucrarea debutează cu o retrospectivă a dezbaterilor privind originea vieții: virusul sau celula? Virusul are nevoie de celulă pentru replicare, în schimb celula este o formă mai evoluată pe scara evoluționistă a vieții. În plus, studiul virușilor ridică întrebări conceptuale și filozofice presante despre natura lor, clasificarea lor, și locul lor în lumea biologică. Subiectul pandemiilor este abordat pornind de la existențialismul lui Albert Camus și Sartre, înlocuirea ritualului de excludere cu mecanismul disciplinar al lui Michel Foucault, și despre ipoteza (...) Gaia, dezvoltată de James Lovelock și susținută în actuala pandemie de Bruno Latour. În continuare sunt evidențiate dimensiunile sociale ale pandemiilor, legătura lor cu încălzirea globală care a dus la o creștere a bolilor infecțioase, și despădurirea unor zone întinse, care au determinat virușii să migreze din zona lor nativă („rezervorul” lor). Etica pandemiilor este abordată din mai multe puncte de vedere filosofice, din care cel mai important într-o criză de asemenea dimensiuni globale este utilitarismul care presupune maximizarea beneficiilor pentru societate în conflict direct cu viziunea obișnuită (kantiană) privind respectul față de persoane ca indivizi. După o retrospectivă a virusul COVID-19 care a cauzat actuala pandemie, a ciclului său de viață și a istoriei sale, cu accent pe filosofia morții, este discutat conceptul de bioputere dezvoltat inițial de Foucault, cu referire la practica statelor naționale moderne de control al populațiilor și dezbaterea generată de Giorgio Agamben care afirmă că ceea ce se manifestă în această pandemie este tendința crescândă de a folosi starea de excepție ca o paradigmă normală de guvernare. O altă abordare de interes și foarte dezbătută este cea generată de lucrările lui Slavoj Žižek, care afirmă că actuala pandemie a dus la falimentul actualului capitalism ”barbar”, întrebându-se dacă nu cumva drumul pe care îl va lua omenirea este un neo-comunism. Un alt efect negativ important este desocializarea, cu concluzia unor filosofi că nu putem exista independent de relațiile noastre cu ceilalți, că umanitatea unei persoane depinde de umanitatea celor din jurul ei. Ultima secțiune este dedicată previziunilor despre cum va arăta lumea după pandemie, existând deja semne ale unei schimbări de paradigmă, inclusiv dispariția bruscă a ideologiei legate de „ziduri”: o tuse a fost suficientă pentru a face dintr-o dată imposibilă evitarea responsabilității pe care fiecare individ o are față de toate ființele vii pentru simplul fapt că este parte a acestei lumi, și a dorinței de a fi parte a ei. Întregul este întotdeauna implicat în parte, pentru că totul este, într-un anumit sens, în tot și în natură nu există regiuni autonome care să constituie o excepție. Pandemia COVID-19 pare să restabilească supremația care a aparținut cândva politicii. Una din virtuțile virusului este capacitatea acestuia de a genera o idee mai sobră de libertate: a fi liber înseamnă a face ceea ce trebuie făcut într-o situație specifică. -/- CUPRINS: -/- Abstract Introducere 1 Viruși 1.1 Ontologia 2 Pandemii 2.1 Dimensiuni sociale 2.2 Etica 3 COVID-19 3.1 Biopolitica 3.2 Neocomunism 3.3 Desocializarea 4 Previziuni Bibliografie -/- DOI: 10.13140/RG.2.2.27611.39205 . (shrink)

De la existențialismul lui Albert Camus și Sartre, la înlocuirea ritualului de excludere cu mecanismul disciplinar al lui Michel Foucault, o formă ideală de control al autorităților statului a tuturor formelor de ”dezordine”, și modernitatea virală și bioinformaționalism. Și despre ipoteza Gaia, dezvoltată de James Lovelock și susținută în actuala pandemie de Bruno Latour. DOI: 10.13140/RG.2.2.31276.49284.

The multiple-choice video game Life is Strange was described by its French developers as a metaphor for the inner conflicts experienced by a teenager in trying to become an adult. In psychological work with adolescents, there is a stark similarity between what they experience and some concepts of existentialist philosophy. Sartre’s script for the movie Les Jeux Sont Faits (literally ‘‘games are made’’) uses the same narrative strategy as Life is Strange—the capacity for the main characters to travel back in (...) time to change their own existence—in order to stimulate philosophical, ethical, and political thinking and also to effectively simulate existential ‘‘limit situations.’’ This article is a dialogue between Sartre’s views and Life is Strange in order to examine to what extent questions such as what is freedom? what is choice? what is autonomy and responsibility? can be interpreted anew in hybrid digital–human—‘‘anthrobotic’’—environments. (shrink)

This work aims to look into the question of authenticity and inauthenticity within the Muslim discourse. How muslim can Muslims really be? Within the Muslim world the concept of authenticity is usually coupled with questions of adherence to the canonical and historical. Despite the fact that the Qur’an addresses the individual in a very direct manner, little emphasis seems to be focused on personal authenticity within contemporary Muslim circles. Muslim societies are understood to be communally based with less emphasis on (...) the individual and yet inner searching has been very much a part of Muslim culture though this may now have shifted significantly in engaging with, what is argued here, as the increasing mundanization and rationalist approaches to religion generally and specifically to Islam. This work sets out to explore what, if any, inauthenticities have arisen within the Muslim discourse that might have given rise to this. In attempting to think through these questions, various contemporary manifestations of global management culture are explored, the development of rationality within Muslim intellectual history and contemporary theological positions within Islam are brought up for examination. Throughout these enquiries any resulting connection with inauthenticity and rationalism is sought out. Has this management paradigm reached the religious sphere? Has there been a McDonaldization of Islam? How can these be effectively countered? Much of the analysis and discussion that takes place is through a dialectical perspective between classical Islamic and existentialist thought. One of main aims of this research is to demonstrate ways of thinking through to potential personal authenticity despite the obstacles mentioned. (shrink)

Narrative analysis is well established as a means of examining the subjective experience of those who suffer chronic illness and cancer. In a study of perceptions of the outcomes of treatment of cancer of the colon, we have been struck by the consistency with which patients record three particular observations of their subjective experience: the immediate impact of the cancer diagnosis and a persisting identification as a cancer patient, regardless of the time since treatment and of the presence or absence (...) of persistent or recurrent disease; a state of variable alienation from social familiars, expressed as an inability to communicate the nature of the experience of the illness, its diagnosis and treatment; and a persistent sense of boundedness, an awareness of limits to space, empowerment and available time. These subjectivities were experienced in varying degree by all patients in our study. Individual responses to these experiences were complex and variable. The experiences are best understood under the rubric of a category we call “liminality”. We believe that all cancer patients enter and experience liminality as a process which begins with the first manifestations of their malignancy. An initial acute phase of liminality is marked by disorientation, a sense of loss and of loss of control, and a sense of uncertainty. An adaptive, enduring phase of suspended liminality supervenes, in which each patient constructs and reconstructs meaning for their experience by means of narrative. This phase persists, probably for the rest of the cancer patient’s life. The experience of liminality is firmly grounded in the changing and experiencing body that houses both the disease and the self. Insights into the nature of the experience can be gained from the Existentialist philosophers and from the history of attitudes to death. Understanding liminality helps us to understand what it is that patients with cancer seek from the system to which they turn for help. Its explication should therefore be important for those who provide health care, those who educate health care workers and those concerned to study and use outcomes as administrative and policy making instruments. (shrink)

.It is apt and usual to cogitate and ratiocinate man and human rights; it is less so about or with (other) animal rights; and much more less and lesser so with/about “plant rights” and (possibly) the rights of cloned/the artificially intelligent agents’. This condition is unfair and not ideal because man, other animals, plants, and other human manipulations (AI) from nature constitute varying levels of being; therefore, they possess varying levels of rights. Hence there is need to espouse the nature/levels (...) of being, on the one hand, and to adumbrate the nature/types of rights and as related to being as such—which is the imperative of this article. Dwelling on the cornucopia of literature/and common biological (and other) features in nature as basis for analysis, this article, first, seeks to establish that man, other animals, plants, and other human manipulations from nature constitute varying levels of being; and second, argues that each level of being as such possesses some rights associated with it. It argues further that either all beings have rights, or they don’t. The work concludes that if one accepts that all the levels of being possess rights (accordingly including plant, cloned and AI agents), then one has certain obligation to all levels of being; but accepting either poses the most existential and ontological threat to humanity and all of nature. (shrink)

مسئله ایمان و سازگاری یا عدم سازگاری آن با عقل و همچنین توجیه باورهای دینی بر پایه عقلانیت از دیرباز به عنوان یکی از چالش‌برانگیزترین مسائل فلسفه دین محسوب شده است. فیلسوفان و اندیشمندان بسیاری به بررسی این موضوع غامض و نقد دیدگاه‌های یکدیگر پرداخته‌اند. سورن کرکگور، متفکر برجسته دانمارکی، که به پدر اگزیستانسیالیسم معروف است، یکی از ایده‌پردازان مهم دربارۀ رابطۀ ایمان و عقل است. او عقلانی کردن ایمان را امری متناقض می‌داند و قائل به تفکیک قلمرو ایمان از (...) قلمرو عقل و همچنین تقدم ایمان بر عقل است. به عقیده او ایمان، حقیقتی انفسی و از جنس شور است، و عقل آفاقی‌اندیش هرگز قادر به درک حقایق انفسی نیست. این مقاله از پنج بخش تشکیل شده است. در بخش اول مبانی فکری-فلسفی کرکگور را بررسی می‌کنیم. در بخش دوم نظریۀ کرکگور در باب حقیقت ایمان، و در بخش سوم نظریۀ او در باب رابطۀ عقل و ایمان را شرح و بسط می‌دهیم. در بخش چهارم انسان سعادتمند و مظهر متعالی اگزیستانس را از منظر کرکگور معرفی خواهیم کرد؛ و سرانجام در بخش پنجم به نتیجه‌گیری و جمع‌بندی نکات و نتایج به‌دست‌آمده خواهیم پرداخت. (shrink)

In this article we strive to study the position of intellection and thinking in belief-related issues according to Alamah Tabatabai and Gabriel Marcel. The position and function of the intellect in belief-related issues has always been a point of focus of intellectuals and philosophers and has had a decisive role in determining the path of theology. Allamah Tabatabai and Marcel have also given special attention to belief-related issues and intellection and its position regarding these issues. Marcel criticizes the type of (...) intellection regarding belief-related issues when encountering the complexity of these issues and presents a new way of thinking which is specific and personal and is instrumental in understanding belief-related realities. According to Marcel, there is an essential difference between belief-related issues and logical issues and abstract thinking is particular to logical issues; but Allamah presents the domain of this thinking to be much more extensive by considering the intellect to be independent in understanding realities, so that belief-related thinking comes under intellectual thinking. He considers the position of intellect to be very high by considering the authority of the intellect to be essential and definitive and in contrast to Marcel, he believes that the difference between religious denomination and philosophy is a method and they both seek a shared goal which is understanding realities. The path followed in this article is to first explain the views of both philosophers regarding the topic and then comparing them with each other. (shrink)

Michel Houellebecq to pisarz francuski, autor sześciu powieści, a także poeta, reżyser oraz muzyk. Jego literaturę najczęściej traktuje się jako bezkompromisową krytykę współczesnego społeczeństwa, zwłaszcza takich zjawisk, jak konsumpcjonizm czy seksualizacja kultury. W niniejszym artykule zamierzam wykazać, że powieści Houellebecqa współdzielą myśl, która jest charakterystyczna dla filozofii egzystencjalnej. Opierając się nie tylko na epice, ale również na poezji, esejach i wywiadach Houellebecqa, staram się dowieść, że rozważany przezeń problem — tzw. problem egzystencji — dotyczy relacji między subiektywną jednostką a obiektywną, (...) rozumianą w kategoriach naukowych rzeczywistością, bohaterowie jego powieści natomiast to przedstawiciele możliwych odpowiedzi na pojawiające się tu napięcie. Jeżeli uznać, że ów problem stanowi kluczową cechę egzystencjalizmu, a — jak staram się wykazać — tak właśnie jest, to zasadne staje się nazwanie Houellebecqa prawdopodobnie ostatnim wpływowym przedstawicielem tego nurtu. (shrink)

I defend the claim that some things genuinely matter to human beings. This involves overcoming a series of arguments which suggest that the things that matter to us are arbitrary. These arguments arise out of Nagel’s claim that life is absurd. The thesis also discusses different senses in which life can be said to have meaning. I put religious accounts of the meaning of life to one side. Instead, I focus on outlining how someone can experience their own life as (...) meaningful. My main aim is to show that some things genuinely matter. I argue that some things genuinely matter from the perspective of the individual in virtue of the fact that they can become conscious of their own needs. So, there are facts about human nature that, taken together, show that some things genuinely matter to us. These include our vital needs, our happiness and positive relationships with others. I argue that these things matter to us not simply in virtue of the fact that we happen to think that they matter. Rather, they genuinely matter to us given our nature. (shrink)

Contemporary approaches to the study of suicide tend to examine suicide as a medical or public health problem rather than a moral problem, avoiding the kinds of judgements that have historically characterised discussions of the phenomenon. But morality entails more than judgement about action or behaviour, and our understanding of suicide can be enhanced by attending to its cultural, social, and linguistic connotations. In this work, I offer a theoretical reconstruction of suicide as a form of moral experience that delineates (...) five distinct, yet interrelated domains of understanding: the temporal, the relational, the existential, the ontological, and the linguistic. Attention to each of these domains, I argue, not only enriches our understanding of the moral realm but also provides a heuristic for examining the moral traditions and practices that constitute contemporary understandings of suicide. (shrink)

Existentialist thinkers often publicly acknowledged Husserl’s phenomenology as one of their main points of departure for treatment of such themes as intentionality, comportment, transcendence, and the lifeworld. Several central elements of Husserl’s approach were adopted by the Existentialists, but equal to their gratitude were vigorous declamations of Husserl’s mistakes, dead-ends and failures. Many of the Existentialists’ criticisms of Husserl’s project are well-known and have been rehearsed in various surveys of 20th century thought, but less well-remarked are the discrepancies between their (...) complaints about Husserl’s aborted achievements and what Husserl actually delivered. This paper attempts to uncover the accuracy of some of their assessments of Husserl’s alleged failures and mistakes, whether or not Husserl actually held the position they claim he did, and especially whether or not Husserl was himself aware of some deficiency in his thematic analysis, and thus would have been able to offer a cogent response to critique. In doing so, a good case can be made that Heidegger, for example, quietly adopted some of Husserl’s main insights without credit, slanted his picture of Husserl’s work so that his own reversals had better purchase, or overlooked evidence that Husserl had already moved beyond that position. At least on some key topics, Husserl emerges as an exceptionally self-critical philosopher who had already gained the perspective more usually associated with an Existentialist orientation. Indo-Pacific Journal of Phenomenology , Volume 1, Edition 1 April 2001. (shrink)

There is a scarcity of research on men’s experience of bereavement (Reiniche, 2006), particularly in relation to qualitative research that focuses on the meaning of such an experience. This paper seeks to address this scarcity by presenting the findings from a phenomenological study of the lifeworlds of a small number of bereaved men. The study looked specifically at how the loss of a spouse influences men’s experience of meaning, grief and loss. Three men aged between 32 and 54 years old (...) who had all lost their partners to cancer between 3 and 7 years ago were interviewed. The hermeneutic phenomenological method of Van Manen (1990) was used to uncover three key themes, labelled grief and self-reflection, meaning of life and loss, and refiguring the life-world. These themes are discussed in the light of broader existential concerns and the extant literature. (shrink)

It is important for educators to recognise that the various calls to decentre the subject—or self—should not be interpreted as necessarily requiring the removal of the subject altogether. Through the individualism of the Enlightenment the self was centred. This highly individualistic notion of the sovereign self has now been decentred especially through post‐structuralist literature. It is contended here however, that this tendency to decentre the subject has been taken to an extreme at times, especially by some designers of school frameworks (...) and curricula, who have eliminated the subject altogether. Such elimination is argued to contribute to the numbers of youth who are dropping out of school. By adopting an existential perspective and by drawing mainly upon Kierkegaard's subjective truth and Dewey's notion of centeredness, the case is made that for education the subject should not only be included but should actually be centred—at least momentarily. (shrink)

It is important for educators to recognise that the various calls to decentre the subject—or self—should not be interpreted as necessarily requiring the removal of the subject altogether. Through the individualism of the Enlightenment the self was centred. This highly individualistic notion of the sovereign self has now been decentred especially through post‐structuralist literature. It is contended here however, that this tendency to decentre the subject has been taken to an extreme at times, especially by some designers of school frameworks (...) and curricula, who have eliminated the subject altogether. Such elimination is argued to contribute to the numbers of youth who are dropping out of school. By adopting an existential perspective and by drawing mainly upon Kierkegaard's subjective truth and Dewey's notion of centeredness, the case is made that for education the subject should not only be included but should actually be centred—at least momentarily. (shrink)

As one component of a broader social and normative response to the problem of suicide, scientism served to minimize sociopolitical and religious conflict around the issue. As such, it embodied, and continues to embody, a number of interests and values, as well as serving important social functions. It is thus comparable with other normative frameworks and can be appraised, from an ethical perspective, in light of these values, interests, and functions. This work examines the key values, interests, and functions of (...) scientism in suicidology and argues that although scientism has had some social benefit, it primarily serves to maintain political and professional interests and has damaging implications for suicide research and prevention. (shrink)