Partiendo del paralelismo entre las empresas de, por una parte, Diferencia y repetición y El Anti-Edipo, y, por otra parte, Lógica del sentido y Mil mesetas, y siguiendo el enfoque que Bertrand Ogilvie adopta en su libro La seconde nature du politique. Essai d’anthropologie négative, pretendemos determinar si en el paso del primer posicionamiento al segundo –es decir, de Diferencia y repetición a Lógica del sentido y de El Anti-Edipo a Mil mesetas– se produce un abandono rotundo de la perspectiva (...) antropológica, como pudiera parecer a primera vista, o si cabría entender que más bien se sientan las bases de una antropología de lo impropio o antropología negativa que ya anuncia la necesidad de contener y limitar las reivindicaciones de lo inesencial, lo inacabado o el vacío como rasgo característico de la condición humana. (shrink)

Si bien la crítica antihumanista de la categoría de lo humano tenía un objetivo eminentemente emancipador, ha desembocado en los últimos años en una paradoja vinculada a la defensa del carácter construido y, por tanto, descualificado de lo humano. Para responder a esta paradoja, varios filósofos ubicados en el espacio teórico del antihumanismo se han visto forzados a repensar, y en cierto modo a recuperar, lo humano. Judith Butler ofrece uno de los tratamientos más sofisticados de esta cuestión en la (...) medida en que propone, según nuestra hipótesis, no un nuevo concepto de lo humano o un nuevo humanismo, sino distintas figuras de lo humano articuladas en torno a dos vértebras fundamentales: la impropiedad y la precariedad. Al explorar la tensión que modula la relación entre estas dos vértebras, sostenemos que Butler estaría sentando las bases para una antropología política crítica, antihumanista y no antropocéntrica. (shrink)

RESUMEN Si bien la crítica antihumanista de la categoría de lo humano tenía un objetivo eminentemente emancipador, ha desembocado en los últimos años en una paradoja vinculada a la defensa del carácter construido y, por tanto, descualificado de lo humano. Para responder a esta paradoja, varios filósofos ubicados en el espacio teórico del antihumanismo se han visto forzados a repensar, y en cierto modo a recuperar, lo humano. Judith Butler ofrece uno de los tratamientos más sofisticados de esta cuestión en (...) la medida en que propone, según nuestra hipótesis, no un nuevo concepto de lo humano o un nuevo humanismo, sino distintas figuras de lo humano articuladas en torno a dos vértebras fundamentales: la impropiedad y la precariedad. Al explorar la tensión que modula la relación entre estas dos vértebras, sostenemos que Butler estaría sentando las bases para una antropología política crítica, antihumanista y no antropocéntrica. ABSTRACT While the antihumanist critique of the concept "the human" initially had a fundamentally emancipatory aim, a particular paradox -related to the thesis of the constructed and ultimately disqualified character of the human- eventually grew from it. To deal with this, subsequent thinkers working within and from this position have, therefore, re-thought and, to a certain extent, recuperated the notion of "the human." We argue that Judith Butler offers one of the most sophisticated treatments of this issue by proposing not a new concept of the human or a new humanism, but different figures of the human articulated around two axes: inconsistency and pre-cariousness. The argument defended is that, by exploring the tension that modulates the relation between these two axes, Butler establishes the parameters for a critical, political antihumanist and non-anthropocentric anthropology. (shrink)

On the basis of Eugen Fink’s insistence that the true contribution of Kant’s transcendental dialectic is that its treatment of the problem of totality reveals the concept ‘totum’ to be a masking of the nothing, our aim is to highlight that the theory of sexual relation introduced by Lacan in his Seminar Encore –and in general his turn to the real from the 1960 onwards– presents a group of features that make clear its Kantian affiliation. The particular analysis of the (...) logic of illusion contained in Lacan’s formulas of sexuation entail the exposure of three nothings: the impossibility of the sexual relation, the non-existence of The woman, and the absence of the Other of the Other. (shrink)

Violence has long been noted to be a fundamental aspect of the human condition. Traditionally, however, philosophical discussions have tended to approach it through the lens of warfare and/or limit it to physical forms. This changed in the twentieth century as the nature and meaning of 'violence' itself became a conceptual problem. Guided by the contention that Walter Benjamin's famous 1921 'Critique of Violence' essay inaugurated this turn to an explicit questioning of violence, this collection brings together an international array (...) of scholars to engage with how subsequent thinkers--Agamben, Arendt, Benjamin, Butler, Castoriadis, Derrida, Fanon, Gramsci, Merleau-Ponty, Sartre, and Schmitt--grappled with the meaning and place of violence. The aim is not to reduce these multiple responses to a singular one, but to highlight the heterogeneous ways in which the concept has been inquired into and the manifold meanings of it that have resulted. To this end, each chapter focuses on a different approach or thinker within twentieth and twenty-first century European philosophy, with many of them tackling the issue through the mediation of other topics and disciplines, including biopolitics, epistemology, ethics, culture, law, politics, and psychoanalysis. As such, the volume will be an invaluable resource for those interested in Critical Theory, Cultural Studies, History of Ideas, Philosophy, Politics, Political Theory, Psychology, and Sociology. (shrink)

Despite, or quite possibly because of, the structuralist, post-structuralist, and deconstructionist critiques of subjectivity, master signifiers, and political foundations, contemporary philosophy has been marked by a resurgence in interest in questions of subjectivity and the political. Guided by the contention that different conceptions of the political are, at least _implicitly_, committed to specific conceptions of subjectivity while different conceptions of subjectivity have different political implications, this collection brings together an international selection of scholars to explore these notions and their connection. (...) Rather than privilege one approach or conception of the subjectivity-political relationship, this volume emphasizes the nature and status of the _and _in the ‘subjectivity’ _and _‘the political’ schema. By thinking from the place _between _subjectivity and the political, it is able to explore this relationship from a multitude of perspectives, directions, and thinkers to show the heterogeneity, openness, and contested nature of it. While the contributions deal with different themes or thinkers, the themes/thinkers are linked historically and/or conceptually, thereby providing coherence to the volume. Thinkers addressed include Arendt, Butler, Levinas, Agamben, Derrida, Kristeva, Adorno, Gramsci, Mill, Hegel, and Heidegger, while the subjectivity-political relation is engaged with through the mediation of the law-political, ethics-politics, theological-political, inside-outside, subject-person, and individual-institution relationships, as well as through concepts such as genius, happiness, abjection, and ugliness. The original essays in this volume will be of interest to researchers in philosophy, politics, political theory, critical theory, cultural studies, history of ideas, psychology, and sociology. (shrink)

This volume brings together an international array of scholars to reconsider the meaning and place of poststructuralism historically and demonstrate some of the ways in which it continues to be relevant, especially for debates in aesthetics, ethics, and politics. The book's chapters focus on the works of Butler, Deleuze, Derrida, Foucault, Irigaray, Kristeva, Lacan, and Lyotard-in combination with those of Agamben, Luhman, Nancy, and Nietzsche-and examine issues including biopolitics, culture, embodiment, epistemology, history, music, temporality, political resistance, psychoanalysis, revolt, and the (...) visual arts. The contributors use poststructuralism as a hermeneutical strategy that rejects the traditional affirmation of unity, totality, transparency, and representation to instead focus on the foundational importance of open-ended becoming, difference, the unknowable, and expression. This approach allows for a more expansive definition of poststructuralism and helps demonstrate how it has contributed to debates across philosophy and other disciplines. Historical Traces and Future Pathways of Poststructuralism will be of particular interest to researchers in philosophy, politics, political theory, critical theory, aesthetics, feminist theory, cultural studies, intellectual history, psychoanalysis, and sociology. (shrink)

El libro Las generaciones que llegaron tarde presenta los resultados de un trabajo sobre los usos, las estrategias y las percepciones de las generaciones mayores en relación a las tecnologías de la información y de la comunicación. Las apropiaciones de los y las mayores en los ámbitos laboral, relacional y familiar, así como en el ocio, son objeto de análisis a partir de entrevistas en profundidad. Entre los principales resultados destaca el que, a pesar de la gran capacidad de adaptación (...) de las personas mayores a los nuevos entornos digitales, la sociedad informacional sigue avanzando a ritmos desiguales: mientras penetra y media en buena parte de las dinámicas sociales, sigue dejando en los márgenes a una parte de la población perteneciente a las generaciones de más edad. (shrink)

Developments in the sociology of the body and the sociology of health impel us to investigate embodiment resistances against hegemonic biomedical definitions of normativity. Bearing in mind that the body is a social object defined by institutions, the analysis of body itineraries leads us to glimpse modes of subversion, resistance and destabilization of biomedical definitions. This article deals with the role of modern science and technology in the observation and diagnosis of the body and its consequences in the definition of (...) health and disease, the normal and the pathological. Second, biomedicine is analysed as an institution that orders gender and underpins sexual dimorphism through debates on depathologization and dysnormality. The implications of technology and medicine in the processes of neoliberal subjectivation promoted by body optimization practices are also discussed. (shrink)

Several studies on research misconduct have already explored and discussed its potential occurrence in universities across different countries. However, little is known about this issue in Spain, a paradigmatic context due to its consolidated scientific evaluation system, which relies heavily on metrics. The present article attempts to fill this gap in the literature through an empirical study undertaken in a specific university: Universitat Jaume I (Castelló). The study was based on a survey with closed and open questions; almost half the (...) total population of the university’s researchers participated (505 out of 1030, i.e. 49.03%), yielding a representative sample of different academic career stages and areas of knowledge. Results show that 71.68% (n = 362) of the respondents consider at least one form of misconduct to be proliferating in their area of knowledge at the national level. This figure falls to 48.95% (n = 247) in reference to misconduct in their own institution. The most frequently reported types of misconduct linked to life with colleagues are especially the use of personal influence (in evaluation or review processes); lax supervision of doctoral theses; and the abuse of power over people in lower positions. Personal ambitions and pressure from the evaluation system are regarded as the most influential causes of misconduct proliferation, according to academics at this Spanish university. (shrink)

Should we regard Jennifer Lackey’s ‘Creationist Teacher’ as understanding evolution, even though she does not, given her religious convictions, believe its central claims? We think this question raises a range of important and unexplored questions about the relationship between understanding, factivity and belief. Our aim will be to diagnose this case in a principled way, and in doing so, to make some progress toward appreciating what objectual understanding—i.e., understanding a subject matter or body of information—demands of us. Here is the (...) plan. After some ground clearing in §1, §2 outlines and motivates a plausible working model—moderate factivity—for characterising the sense in which objectual understanding should be regarded as factive. §3 shows how the datum that we can understand false theories can, despite initial suggestions to the contrary, be assimilated straightforwardly within the moderate factivity model. §4 highlights how the inverse kind of case to that explored in §3—viz., a variant of Lackey’s creationist teacher case—poses special problems for moderate factivity. With reference to recent work on moral understanding by Hills, §5 proposes a solution to the problem, and §6 attempts to diagnose why it is that we might originally have been led to draw the wrong conclusion. (shrink)

Cet article propose de situer l’originalité de la justice transformatrice dans le paysage plus général des théories de la justice. Il suggère que la justice transformatrice est à découvrir dans sa spécificité, venue des mouvements anti-racistes africains-américains, mais qu’elle s’inscrit aussi dans toute une série de questions très anciennes, qui s’en trouvent relancées sur de nouvelles pistes. C’est désormais à l’échelle planétaire qu’il faut élever le slogan Pas de paix sans justice, et devant les impasses des politiques répressives, la justice (...) transformatrice fraie des voies qu’il est urgent d’expérimenter activement. (shrink)

Este artículo tiene como objetivo, plantear el concepto de la tecnología como mito, y por lo tanto como un espacio mítico, lugar de enunciación desde donde el ser humano establece la comprensión que tiene de la realidad que le corresponde vivir, y así, plantea su actuar sobre ella. Para ello se presenta brevemente y a manera de barrunto una introducción de un análisis de la coyuntura vivida con la pandemia del Covid-19, que servirá para contextualizar la urgencia de reflexionar sobre (...) el tema central, y que además permitirá bosquejar la conclusión de este escrito. Luego se abordará el problema planteado desde la propuesta económico-teológica del pensador crítico Franz Hinkelammert, quien a lo largo de su obra ha presentado, de manera implícita, un análisis sobre el tema de la tecnología, y quien desarrolla radicalmente la concepción de la tecnología como un mito de la modernidad. Hacer este acercamiento nos obligará a recorrer las reflexiones que este mismo pensador tiene sobre la racionalidad económica perfecta, así mismo que sobre la concepción de la economía que emergió con la revolución industrial y que se radicaliza tras las subsiguientes revoluciones que se plantean en esa línea. A lo largo de este desarrollo argumental nos veremos en la obligación de pasar por otros conceptos clave de la propuesta de Hinkelammert, como el de ideología liberal y su concepción de concepto límite. El de mala infinitud que viene desde la lectura que nuestro autor hace de Hegel. Y por supuesto el concepto de mito y espacio mítico, así como el de tecnología y su vínculo con el imaginario social de progreso que es impuesto dentro de la racionalidad económica y social del sistema-mundo imperante. (shrink)

This article examines the little-known sculptures of pathology created by Doctor Paul Richer (1849–1933) in the 1890s for the so-called Musée Charcot at the Hôpital de la Salpêtrière in Paris. Under the direction of Doctor Jean-Martin Charcot (1825–1893), one of the founders of modern neurology, Richer was the head of the hospital's museum of pathological anatomy, as well as the Salpêtrière's resident artist. His ‘series of figural representations of the principal types of nervous pathology’ included busts of patients suffering from (...) labio-glosso-laryngeal paralysis and myopathy, as well as sculptures depicting patients with Parkinson's disease and juvenile hypothyroidism. These patient portraits were seen as objective, while also paradoxically providing an alternative to mechanical media, such as the photograph and the cast, by permitting the doctor's intervention in not only controlling and animating the sitter, but also emphasising the patient's symptoms. This was a new kind of medical specimen: the ‘scientific artwork’, as they were called by a contemporary. This phrase, far from being an oxymoron, indicates the purposive collapse of the objective (‘scientific’) and subjective (‘artistic’) binary in Richer's sculptures of pathology. Through a detailed examination of three of Richer's works, this article problematises the categories traditionally used to describe, analyse and understand medical imagery and complicates our understanding of the relationship between science and art at the end of the nineteenth century. (shrink)

El presente artículo rastrea el pensamiento antropológico de Miguel de Unamuno, descubriendo su esencia en el aspecto religioso. El desarrollo de este argumento permite explicitar la formación intelectual de Unamuno, destacando la relación de su pensamiento con tres de los filósofos que más le influyeron: Agustín, Pascal y Kierkegaard. El estudio de las relaciones entre ellos permite, a su vez, volver a poner la cuestión sobre Dios como un problema filosófico siempre actual. This article presents anthropological thought of Miguel de (...) Unamuno. The religious aspect expresses the essence of the Spanish writer's thought. In the development of his mind three important authors have influenced Western philosophy: St. Augustine, Pascal and Kierkegaard. This paper studies the relationships between them and with them again proposes the question of God as a philosophical problem. (shrink)

​This paper examines the life and work of the Novohispanic philosopher Sor Juana Inés de la Cruz, who used a great deal of irony to respond to what, we argue, were gender-based microaggressions in 17th century New Spain. The case of Sor Juana is particularly interesting not only because it suggests that microaggressions are not the product of our time, as has been suggested in the literature, but also because it reveals some of the advantages as well as limitations of (...) using irony when one is subject to microaggression. The case of Sor Juana also provides insights regarding the difficulties of using irony to address microaggressions that take place in the classroom. (shrink)

« La solidarité est un verbe. » Ainsi la philosophe Sara Ahmed désigne-t-elle le travail de créer des ponts entre les luttes. La guerre en cours en Palestine, depuis les attentats terroristes du Hamas en octobre 2023 jusqu’aux représailles meurtrières et incessantes des Forces de Défense Israéliennes, a soulevé de nombreux gestes de solidarité transnationale : de la part des mouvements juifs pour la paix (Women Wage Peace, Standing Together, Tsedek!, Union juive pour la paix…), mais aussi de la part (...) de mouvements pour la justice sociale qui se sont efforcés de construire des solidarités précises, avec les Palestinien·nes comme avec les Israélien·nes qui résistent au colonialisme (des mouvements autochtones aux États-Unis à Black Lives Matter et aux mouvements queers en Europe et ailleurs). Quelles leçons tirer de ces solidarités décoloniales? (shrink)

Self-interest theories hold that rationality requires one always to choose what is best for oneself. Where these theories differ is in their accounts of what is best for one. Hedonism is a typical self-interest theory, distinguished from other versions by the claim that what is best for one is what gives one the greatest net balance of pleasure over pain. Gómez-Lobo thinks that Socrates is a self-interest theorist: Socrates believes that “a choice is rational if and only if it is (...) a choice of what is best for the agent”. Gómez-Lobo also thinks that Socrates holds that “something is good for an agent if and only if it is morally right” ; this distinguishes his theory from hedonism and other self-interest theories. Finally, Gómez-Lobo thinks that Plato defends Socrates’ in arguing at Gorgias 506c5-507a3 that “a being is good if and only if it has the order proper to it”: follows from and other Socratic principles. These three claims constitute the “foundations” of Socratic ethics mentioned in Gómez-Lobo’s title. (shrink)

The Post-genomic Era includes features both from a methodological and epistemic point of view and from an ontological perspective. Firstly, it incorporates new methods of high-throughput sequencing of DNA and RNA, and the development of complete genomes that allow a precise reference of the molecular results obtained. In addition, from an ontological perspective, the centre of gravity of the molecular processes is placed on the expression of genes, and the way in which such expression is regulated; these features turn the (...) attention towards the study of Gene Regulatory Networks, and in particular to the role of RNA. This new molecular-biological perspective based on new methodologies and approaches is affecting the existing Molecular Genetics Theory including the definition of gen and Central Dogma of Molecular Biology. An important philosophical challenges posed by this new situation is the question whether there is a sophistication of the present theory or a New Theory of Molecular Genetics and whether there is an incommensurability between this theory and the accepted theory. In this work we evaluate these changes in the light of Kuhn’s theory of scientific revolution in order to propose an alternative between a moderate and a strong view. According to the moderate one, the Post-genomic changes do not properly involve a paradigm shift or, if they do, they constitute a minor revolution. The strong view considers that, the anomalies disclosed in the Molecular Genetics Theory at conceptual and methodological level and the Post-genomic changes they lead to suppose a scientific paradigm shift. (shrink)

En términos evolutivos, la vida es, simplemente, una manifestación particular de la materia expresada en forma de organismos variantes durante una secuencia temporal inmemorial. El ser vivo la representa y continúa desde aquel pasado remoto hacia un futuro ignorado. El conjunto se denomina naturaleza. Frente a la vida, la muerte constituye una etapa necesaria para que el proceso biológico siga su curso expresando nuevas formas y aconteceres. En este contexto, avanzamos una reflexión que busca dar sentido al concepto de individuo (...) como manifestación real de la vida frente al valor colectivo de una naturaleza abstracta. (shrink)

In Arnauld’s view, a fruitful clarification of the nature of knowledge is possible if only one pays close attention to “ce qui se passe en nous,” in such a fashion “de n’y rien mêler dont nous ne soyons certains.” In support of his position, he cites not only Descartes’ testimony but also that of St. Augustine. Consequently, he treats—first of all—of the things that any one can know about his own soul upon consulting with himself with a little attention, and (...) by so doing Arnauld shows once again his faithfulness to the spirit of Cartesianism. Yet he does more, for he is among the first thinkers fully to appreciate the value of a truly descriptive method in philosophy. (shrink)

El artículo trata sobre el paralelismo entre el cubismo pictórico y musical. Se exponen los principios teóricos del cubismo pictórico y las primeras nociones del cubismo musical, principalmente en la obra de Igor Stravinsky. Asimismo, se analiza la representación del espacio en la música en relación con la perspectiva lineal pictórica y la “perspectiva inversa”, o “composición multi-céntrica”, del antiguo arte bizantino y ruso.

Despite its apparent simplicity, the speech act of complimenting has received a great deal of attention in the literature. However, studies have mostly focused on compliments’ realization in face-to-face conversational exchanges, while they have often been neglected in other channels such as online communication. This article is intended to redress the balance in support of online exchanges. More specifically, we aim to investigate how users of online social networks like Facebook use compliments to evaluate others and strengthen social rapport in (...) English and Spanish. In order to do so, we gathered two balanced corpora in both languages. The samples were quantitatively and qualitatively analysed using a systemic functional framework. The analysis reveals that compliments constitute a system of choices where several available options help Facebook users to encode their evaluation of the other from various perspectives. Furthermore, results also show that despite superficial similarities, compliments in both languages follow remarkably different frequencies of use which reflect deep cultural differences. (shrink)

Resumen: Esta exposición intenta comprender las formas culturales de comunicación y fijación mnémica en una narración específica que Davi Kopenawa, chamán Yanomami, expone al antropólogo Bruce Albert, en virtud de los modos de existencia amazónicos, refiriéndose en particular a la intensidad de los espíritus selváticos y a la experiencia chamánica con los mundos espirituales. En el contexto de una extensión vegetal dispersa y sobresaliente, afirmamos una sociabilidad cotidiana en el marco de una “ética respetuosa o amorosa” entre todas las formas (...) de vida, expresada estéticamente en formas significantes y transportadoras de emociones desarrolladas por la cosmología amazónica. Para ello utilizamos las nociones que Aby Warburg emplea en su estudio de la cultura de las imágenes, en tanto curso por el que estas pueden entenderse como organismos vivientes susceptibles a transformación, preservando su propia biología en la trasmisión codificada de la memoria.: This exhibition tries to understand the cultural forms of communication and mnemic fixation in a specific narrative that Davi Kopenawa, Yanomami shaman, exposes to the anthropologist Bruce Albert, by virtue of Amazonian modes of existence, especially referring to the intensity of jungle spirits and experience Shamanic with spiritual worlds. In the context of a dispersed and outstanding plant extension, we affirm a daily sociability within the framework of a “respectful or loving ethic” among all life forms, aesthetically expressed in significant and transporting forms of emotions developed by Amazonian cosmology. For this we use the notions that Aby Warburg uses in his study of the culture of images, as a course by which they can be understood as living organisms susceptible to transformation, preserving their own biology in the coded transmission of memory. (shrink)

El presente trabajo reintroduce una discusión pendiente sobre la psicología colectiva y su relación implícita con la noción y los escenarios descritos bajo mentalidades históricas. Provocando una discusión sobre los orígenes disciplinares de la psicología social, reconfigurando ese escenario, sus entrecruces y sus proyectos.This present work reintroduces a pending discussion about collective psychology and its implicit relation with the notion and the scenes described under historical mentalities. Bringing about a discussion on the origins of social psychology, reshaping that scene, its (...) undercross and its projects. (shrink)

El presente artículo aborda el debate sobre la regulación de la gestación comercial como una revisión a demanda del mercado que, bajo la falacia del libre consentimiento, incorpora una nueva clausula al Contrato Sexual. Un debate en el que procede analizar, por un lado, los límites de la mercantilización y, por otro, los requisitos éticos que permiten hablar de libre consentimiento en un contexto globalizado de feminización de la pobreza, desigualdad sexual y rearme del neoliberalismo patriarcal.

Partimos de una revisión crítica de la interpretación canónica del tema platónico del cuidado de la muerte propia como condición típica del filósofo: el Fedón no propone algo así como una “preparación a la muerte”, sino más bien una resistencia intensamente reflexiva del alma frente al proceso natural de la muerte. Entendemos que la fenomenología heterológica de Lévinas permite formalizar este vitalismo hiperbólico de raíz platónica a través de la categoría del “ser contra la muerte”, en sistemática polémica con el (...) famoso “ser para la muerte” de Heidegger. Lévinas permite una comprensión filosófica del natural “miedo a la muerte” de todo ser vivo: el permanente “aplazamiento” de la última hora da tiempo y posibilidad a un Deseo del Otro, impensable en cambio en las coordenadas del solipsismo existenciario heideggeriano. (shrink)

Que se passe-t-il pour la théorie qui se met à l’écoute des savoir-sentir des danseureuses? À bien tendre l’oreille, il apparaît que « le corps » – obsession contemporaine – n’est pas toujours le domaine privilégié d’investigation de la danse. Il y a tout un monde de sentis intérieurs ou atmosphériques, nanoscopiques ou collectifs, qui se déclarent lorsqu’on s’efforce de se défaire de l’écran de fumée dressé par lecorps, concept qui, trop facilement et quoi qu’on fasse, traîne derrière lui la (...) douloureuse histoire de sa séparation d’avec l’esprit et l’intériorité – suivant le schéma des dualismes modernes qui vont du schisme nature/culture aux délétères binarismes de genre, de race et d’espèces. Cet article, écrit depuis les temps troubles du Capitalocène et de la sixième extinction de masse, part à la recherche des stratégies philosophiques (chez Erin Manning) et chorégraphiques (chez Steve Paxton) qui se sont développées pour renommer les mouvementements qui inquiètent le corps sé... (shrink)

Le néologisme dévalider est formé sur le radical « valide » (compris au sens de : validé par le validisme) auquel s’ajoute le préfixe privatif « dé- » (compris au sens de : défaire, déconstruire, détruire). Il reprend et littéralise l’anglais disabled, qui se traduit habituellement en « personne handicapée ». À côté de cette signification ordinaire, les luttes handies se sont emparées du verbe dévalider pour signifier deux aspects contradictoires mais complémentaires. D’un côté, les mondes dévalidés sont les mondes (...) que prépare la lutte anti-validiste, c’est-à-dire une société sans validisme (dé-validé en ce sens qu’il n’est plus rapporté à la norme valide). De l’autre, les mondes dévalidés désignent les mondes que prépare le capitalisme extractiviste, c’est-à-dire des mondes où plus personne ne peut être dit valide (dévalidé en ce sens que tout le monde, bien qu’à des degrés différents, y voit ses capacités déplacées, par exemple en raison de la toxicité de l’atmosphère). Les mouvements pour la justice handie se situent au point de tension entre d’un côté une lutte pour une dévalidation libératrice (contre le validisme qui rend le handicap invivable) et de l’autre une lutte contre la dévalidation forcée (contre l’extractivisme qui exploite la débilitation des vies). Ce texte sert d’introduction à la majeure « Justice handie », qui rassemble des écrits universitaires, militants et poétiques écrits depuis et avec les luttes anti-validistes. (shrink)

La justice transformatrice opère à trois niveaux interconnectés : macropolitiquement, elle œuvre à l’abolition du capitalisme carcéral ; micropolitiquement, elle développe des formes d’entraide communautaire pour prévenir les violences ; et nanopolitiquement, elle invente une forme de justice à ras du sol pour médier les relations interpersonnelles. Ces trois niveaux se répondent de manière fractale et créent un sens de la communauté/sous-communalité comme cet endroit, précaire, bricolé, en constant effort de réinvention, où nous nous rendons capables de rendre des comptes (...) de ce que nous nous faisons. (shrink)