The multiple crises of philosophy (conceptual, institutional, vocational, political, economic) which have constituted a situation of more than crisis—a criticalisation—from which philosophy will not be able to recover into anything resembling what it was in the past. However, these moments of crises also offer a chance to question what were properly philosophical evils and initiate an inventive era of philosophy which will be able to comprehend a new relation with other disciplines including the sciences, psychoanalysis, politics, and technology. The analytic of the stasis of philosophy began with the tradition of deconstruction through Jacques Derrida, Jean-Luc Nancy, and Bernard Stiegler. Today we already have glimpses of philosophy in anastasis, or the experience of philosophy coming over stasis. The four speakers will outline and discuss the other beginning of philosophy.
Nel luglio 2021 sulla rivista Philosophy World Democracy, Jean-Luc Nancy ha lanciato un dibattito sulla filosofia, riprendendo la domanda di Heidegger sulla fine della filosofia e sul compito del pensiero, concludendo con queste parole: “(…) resisteremo all’insostenibile? O continueremo ad accontentarci della nostra scarsa autonomia filosofica? Oppure, perché no, farla finita con la filosofgia, dopo aver fornito la prova (che nessuno ha chiesto) di una superba, maestosa e abbondante inanità?” L’Istituto Psicoanalitico per le Ricerche Sociali (IPRS), l’IREP e l’Istituto Elvio Fachinelli (ISAP) propongono un dialogo sul compito della filosofia oggi, con ospiti internazionali:
Partager autour de nos initiatives et de nos expériences de terrain. Journée animée par des membres de la Clinique Contributive de l’IRI (institut de recherche et d’innovation)
In July 2021, Jean-Luc Nancy, Divya Dwivedi and Shaj Mohan began a debate by taking up the themes of Heidegger on the end of philosophy and the other beginning of philosophy. If philosophy is not able to go beyond the determination of Heidegger as metaphysics, it will not survive long, even as inanity. In this debate, currently published in Philosophy World Democracy, Divya Dwivedi insists on the idea that philosophy encounters a stasis through its acceptance of the versions of Heidegger's "ontico-ontological difference", behind which hides the "Oriental-Occidental ". This stasis also stems from what Bernard Stiegler called for disruption, in which the responses of society, and in particular philosophy and criticism, are still late on technological changes. Maël Montévil argues that the analysis of this stasis must address the nature of the separation of philosophy and science for what he calls “bastard materialism”. To go beyond this stasis, literally, for the Ana-stasis of philosophy, Shaj Mohan proposes that we should be in the zone of "the obscure experience" while we explore new logic and Faculties. For this task Mohan asks us to discard classical laws of thought. Sergio Benevenuto published the text “The Eternal Ends of Philosophy” as a réponse to the debate and in it he questions the primacy of “philia” in philosophy. Instead, for another beginning he proposes “Eros” or “Lust” as a the passion.
Nancy a toujours été proche des préoccupations majeures de la philosophie – temps, être, espace, négativité, forme, image. Se souvenir de lui, c’est recommencer d’une manière plurielle avec lui pour assurer sa levée plus que sa relève dans l’avenir de la pensée.
En biologie comme en médecine, le numérique joue depuis longtemps et de façon croissante le rôle d’outil technique, de la preuve statistique aux bases de données massives et à la publication. Comment s'articulent la connaissance du vivant, la pratique du soin et ces nouvelles technologies?
En hommage à Bernard Stiegler. Présentation du livre Prendre soin de l’informatique et des générations, par Anne Alombert, Victor Chaix, Maël Montévil et Vincent Puig, suivie d’une discussion collective en présence de certains des auteurs.
Quel nouveau départ pour la philosophie ? S'il ne s'agit pas de s'affranchir des travaux antérieurs, ni de suivre la géopolitique restrictive du corpus heideggerien qui contrôle la politique post-décoloniale, comment constituer un nouveau corpus pour la philosophie ? Et quels sont les véritables enjeux de la philosophie au XXIe siècle ?
Private interests sometimes indulge in disrupting scientific knowledge. The study of these strategies with human sciences’ methods is called agnotology. In today’s event, we will discuss this matter from the perspective of scientists who were directly confronted with this kind of practice. We will also explore the notion that increasing theoretical accuracy in fields such as biology, especially molecular biology, would increase the resilience of the scientific endeavor when facing such disruptions.
En biologie comme en médecine, le numérique joue depuis longtemps et de façon croissante le rôle d’outil technique, de la preuve statistique aux bases de données massives et à la publication. Comment s'articulent la connaissance du vivant, la pratique du soin et ces nouvelles technologies?
