Dans mon article, je vais essayer de développer une analyse de deux des plus importants chapitres du De anima d'Aristote : les chapitres 4 et 5 du livre III, où Aristote propose son traitement de la question de l'intellect. Sans entrer dans les détails de l'histoire de l'interprétation de ce texte, je propose d'identifier l'intellect dit ‘passif’ avec quelques traits distinctifs de la puissance de la phantasia ou imagination, et ce que l'on appelle ‘l'intelligence productive’ avec l'environnement cosmique, qui, en (...) vertu de ses régularités, produit les habitats qui vont agir sur la puissance sensorielle de l'être humain et qui, dans la production des expériences sensorielles de l'être humain, fera passer son esprit du statut d'intellect passif à celui d'intellectus in habitu. (shrink)

In _Historia animalium_ VIII 1.588a18 ff., Aristotle describes the cognitive powers of non-human animals as sketches of human cognitive powers. According to the wording he chooses here, the cognitive powers of non-human animals are “traces” or “footprints” (ἴχνη, 588a19) of human ones. In this paper I explore the conceptual framework that lays behind this image, in order to show that it is much more than a rhetorical figure, and that Aristotle’s wording encompasses a whole articulated theory, whose details are set (...) out in _De anima_ and the _Parva naturalia_. Moreover, I try to clarify some technicalities of the scientific model he devises in order to explain certain features of the sensory-perceptual part of the soul (with particular attention to the perception of the so-called “common” and “incidental” sensory items) that bear a real analogy to the functions of reason and intellect, and that can consequently be considered their precursors. (shrink)

This paper decentres the predominance of statism and deliberation in ecological democracy scholarship. We use insights from eco-anarchism and cosmopolitics to identify democratic configurations beyond capitalism and its entanglement with the nation-state. These configurations are premised on the idea that sustainability transformation not only implies a move beyond capitalism and the nation-state, but might comprise their dismantling. We propose and apply an analytical framework encompassing the dimensions actors, praxis and processes and institution(s) to contrast these three political theories and bring (...) forward a diversity of democratic praxes that revolve around the generation of autonomy and the building of multispecies political communities. Finally, we discuss transformation possibilities from within the capitalist nation-state and propose research directions for post-statist, autonomous and diverse ecological democracies. (shrink)

Community-supported agriculture (CSA) initiatives are spaces where diverse work relations are performed. From a postcapitalist perspective, these initiatives attempt to create alternative-capitalist and non-capitalist work relations next to capitalist ones. While analyses of work relations in CSA abound, it remains uncertain how such diversification is made possible and how it is shaped by the micro-politics of and power relations in these initiatives. This paper addresses this gap by analysing how power shapes transformations to postcapitalist work relations in CSA. It provides (...) substantial empirical evidence of multiple manifestations of power enabling or constraining postcapitalist work relations through a comparative case study of three CSA initiatives in Portugal. Results show that while CSA creates postcapitalist work relations that are non-alienated, non-monetised and full of care, they insufficiently unmake unbalanced power relations established in capitalist work relations. This paper argues that, when establishing postcapitalist work relations, the selected CSA initiatives could benefit from actively deconstructing internal hierarchies, de-centralising decision-making power from farm owners and addressing oppressive power relations that are ossified in their local and cultural context. (shrink)

This study examines the strategies developed by Italian Community Supported Agriculture (CSA) initiatives to de-commodify, de-instrumentalise and de-monetise labour in their attempt to prefigure alternatives to dominant capitalist agri-food systems. To do so we answer the following research questions: What type of strategies do these CSA initiatives employ to that end? What insights can be gained as regards the potential and barriers to fuller and more accomplished post-capitalist labour management within CSA initiatives? Data were collected through a participatory action research (...) project involving 16 Italian CSAs, participant observation in meetings of CSA initiatives and the Italian CSA Network, and official documents collection. Across the three crucial moments considered in this study, we observe substantial difficulties in realising post-capitalist labour management as the initiatives are constrained by external requirements (e.g., legislation) and also internally by members’ weakness in implementing the CSA model due to their remaining integrated in the capitalist system. These findings point to the importance for CSA initiatives of deepening the collective process of deliberate deconstruction of valuation logics and predefined roles, as well as legal frameworks to find ways to enable the realisation of post-capitalist labour management. In this regard, we also suggest that the Italian CSA Network could play a more active role in addressing some of the internal and external factors hindering the consolidation of CSA initiatives and the manifestation of their transformative role. (shrink)

Dans mon article, je vais essayer de développer une analyse de deux des plus importants chapitres du De anima d'Aristote : les chapitres 4 et 5 du livre III, où Aristote propose son traitement de la question de l'intellect (Nous). Sans entrer dans les détails de l'histoire de l'interprétation de ce texte, je propose d'identifier l'intellect dit ‘passif’ avec quelques traits distinctifs de la puissance de la phantasia ou imagination, et ce que l'on appelle ‘l'intelligence productive’ avec l'environnement cosmique, qui, (...) en vertu de ses régularités, produit les habitats qui vont agir sur la puissance sensorielle de l'être humain et qui, dans la production des expériences sensorielles de l'être humain, fera passer son esprit du statut d'intellect passif à celui d'intellectus in habitu. (shrink)

Community-supported agriculture (CSA) is a grassroots response to the threat the global industrial agri-food system poses to smallholders. The degrowth community, calling for a radical transformation away from the environmentally destructive and socially unjust primacy of economic growth in current societies, has started to pay tribute to CSA, commonly considering it an embodiment of degrowth ideas. However, the CSA movement does not reciprocate the interest of the degrowth community. This article therefore undertakes a systematic analysis of the potential for a (...) coalition between CSA and degrowth in Germany. We draw on social movement theories to compare both movements’ ideological and strategic alignment, as well as the conducive and/or hindering factors for coalition building. We find that the ideologies and political strategies of the two movements are not aligned, which manifests in their main frames and action repertoires, among other areas, which are articulated at different levels of abstraction; CSA has a practical focus on the safeguarding of smallholder agriculture, while degrowth more abstractly centres on the growth-dependent economy. Scarce resources, differing forms of internal organisation, and a lack of knowledge about degrowth on the side of CSA represent further obstacles to entering a coalition. At the same time, our analysis shows existing social ties and an initial ideological alignment between the CSA movement and sufficiency-oriented degrowth. We conclude that, despite prevailing differences, the two movements seem complementary, and that entering a coalition would bring with it the benefits of combining practice- and discourse-driven social change. (shrink)

Ce volume réunit 10 articles en italien, à une exception française près, issus pour la plupart d’un colloque de 2015 et paraissant dans une série philosophique. Il y a fort peu de coquilles dans cet ouvrage soigné (68 : *ἱδιότητος, 226 : *Alres, 228 : *εἴληκεν, 244 : *Oppenraay, 267 : *aniumalium). Il se signale par son orientation pédagogique, conforme au cadre de la rencontre, qui était une journée de formation : la plupart des articles sont des synthèses, proposées par (...) des spécialistes qui... (shrink)

This Research Topic aimed at deepening our understanding of the levels and explanations that are of interest for cognitive sci- entists, neuroscientists, psychologists, behavioral scientists, and philosophers of science. Indeed, contemporary developments in neuroscience and psy- chology suggest that scientists are likely to deal with a multiplicity of levels, where each of the different levels entails laws of behavior appropriate to that level (Berntson et al., 2012). Also, gathering and modeling data at the different levels of analysis is not suffi- (...) cient: the integration of information across levels of analysis is a crucial issue. Given such state of affairs, a number of interesting questions arise. How can the autonomy of explanatory levels be properly understood in behavioral explanation? Is reductionism a satis- factory strategy? How can high-level and low-level models be constrained in order to be actually explanatory of both behav- ioral and neurological or molecular evidence? What is the kind of relationship between those models? (shrink)

This article addresses recent strains of white nationalism rooted within anxieties over demographic replacement. More broadly, the article argues that the contemporary politics of white grievance cannot be reduced to an ahistorical desire for racial supremacy. Rather, these anxieties represent the political reflex to perceptions of loss on the part of historical white majorities—a loss that takes a distinctly melancholic form in both discourse and practice. To understand white nationalism as a melancholic politics is to recognize the pathologies that stem (...) from its underlying psychodynamics. At the affectual level, for instance, the subject of white grievance is constituted as the subject of politicized rage through its organizing narratives. And ultimately, the politics of melancholic whiteness raises significant challenges for a democratic polity. Most fundamentally, the melancholic fixation upon loss forecloses the futurity required by a democratic politics. Upon diagnosing these destructive pathologies, the article goes on to propose alternatives to approach civic change in less destructive, more democratically generative fashion. (shrink)

Adorno: aesthetic rescue and reparative justice -- Foucault: arts of the self, questions of the common -- A machine of vision: Rancière and the politics of sensibility -- Bringing the threads together: toward an aesthetics of democratic agency.

Different immunotherapeutic approaches are in the pipeline for the treatment of drug dependence. “Drug vaccines” aim to induce the immune system to produce antibodies that bind to drugs and prevent them from inducing rewarding effects in the brain. Drugs of abuse currently being tested using these new approaches are opioids, nicotine, cocaine, and methamphetamine. In human clinical trials, “cocaine and nicotine vaccines” have been shown to induce sufficient antibody levels while producing few side effects. Studies in humans, determining how these (...) vaccines interact in combination with their target drug, are underway. However, although vaccines can become a reasonable treatment option for drugs of abuse, there are several disadvantages that must be considered. These include i) great individual variability in the formation of antibodies, ii) the lack of protection against a structurally dissimilar drug that produces the same effects as the drug of choice, and iii) the lack of an effect on the drug desire that may predispose an addict to relapse. In addition, a comprehensive overview of several crucial ethical issues has not yet been widely discussed in order to have not only a biological approach to immunotherapy of addiction. Overall, immunotherapy offers a range of possible treatment options: the pharmacological treatment of addiction, the treatment of overdoses, the prevention of toxicity to the brain or the heart, and the protection of the fetus during pregnancy. So far, the results obtained from a small-scale experiment using vaccines against cocaine and nicotine suggest that a number of important technical challenges still need to be overcome before such vaccines can be approved for clinical use. (shrink)

Judith Butler’s meditations on precarity have received considerable attention in recent years. This article proposes that an undertheorized strain of her argument offers productive resources for theorizing violence. The question extends beyond material acts, to ask how certain groups are rendered eligible for heightened, regularized violence – and, by extension, how liberal subjects are rendered complicit with policies at odds with their universalist commitments. At stake is a politics of sensibility that complicates and enriches juridico-institutionalist models. That said, when Butler’s (...) account is brought to bear on a wider range of cases, it encounters a set of questions it is not prepared to answer on its own terms. Accordingly, I propose some directions the argument would need to be expanded to do justice to its own normative intuitions. (shrink)

The moving spotlight account (MS) is a view that combines an eternalist ontology and an A-theoretic metaphysics. The intuition underlying MS is that the present time is somehow privileged and experientially vivid, as if it were illuminated by a moving spotlight. According to MS-theorists, a key reason to prefer MS to B-theoretic eternalism is that our experience of time supports it. We argue that this is false. To this end, we formulate a new family of positions in the philosophy of (...) time, which differ from MS in that, intuitively, they admit a plurality of moving spotlights. We argue that these ‘deviant’ variants of MS cannot be dismissed as conceptually incoherent, and that they are as well-supported by our experience as is MS. One of these variants, however, is consistent with the B-theory. Thus, if our experience of time supports MS, then it supports the B-theory as well. (shrink)

Open futurism is the indeterministic position according to which the future is ‘open’, i.e., there is now no fact of the matter as to what future contingent events will actually obtain. Many open futurists hold a branching conception of time, in which a variety of possible futures exist. This paper introduces two challenges to branching-time open futurism, which are similar in spirit to a challenge posed by Fine to tense realism. The paper argues that, to address the new challenges, open (...) futurists must adopt an objective, non-perspectival notion of actuality and subscribe to an A-theoretic, dynamic conception of reality. Moreover, given a natural understanding of “actual future”, it is perfectly sensible for open futurists to hold that a unique, objectively actual future exists, contrary to a common assumption in the current debate. The paper also contends that recognising the existence of a unique actual future helps open futurists to avoid potential misconceptions. (shrink)

In this Introduction we lay out the context of a ‘Continental philosophy of biology’ and suggest why Georges Canguilhem’s place in such a philosophy is important. There is not one single program for Continental philosophy of biology, but Canguilhem’s vision, which he referred to at one stage as ‘biological philosophy’, is a significant one, located in between the classic holism-reductionism tensions, significantly overlapping with philosophy of medicine, philosophy of technology and other themes moving away from the more common existential and (...) phenomenological motifs of post-war European thought. Chapters examine (among other themes) his relation to Lebensphilosophie, to authors such as Kant, Nietzsche and Marjorie Grene, and to current theoretical biology. (shrink)

This paper explores taste fragmentalism, a novel approach to matters of taste and faultless disagreement. The view is inspired by Kit Fine’s fragmentalism about time, according to which the temporal dimension can be constituted—in an absolute manner—by states that are pairwise incompatible, provided that they do not obtain together. In the present paper, we will apply this metaphysical framework to taste states. In our proposal, two incompatible taste states (such as the state of rhubarb’s being tasty and the state of (...) rhubarb’s being distasteful) can both constitute reality in an absolute manner, although no agent can have joint access to both states. We will then develop a formalised version of our view by means of an exact truthmaker semantics for taste assertions. Within this framework—we argue—our linguistic and inferential practices concerning cases of faultless disagreement are elegantly vindicated, thus suggesting that taste fragmentalism is worth of further consideration. (shrink)

This essay aims to reappraise Agnes Arber's contribution to the history of science with reference to her work in the history of botany and biology. Both her first and her last books are classics: the former in the history of botany, the latter in that of biology. As such, they are still cited today, albeit with increasing criticism. Her very last book was rejected by Cambridge University Press because it did not meet the publisher's academic standards – we shall return (...) to it in due course. Despite Kathryn Packer's two essays about Arber's life in context, much remains to be done toward a just appreciation of her research. We need such a reappraisal in order to avoid anachronistic criticisms of her contributions to the historiography of botany, or, on the other hand, uncritical applause for her studies in plant morphology. (shrink)

This article intervenes in recent debates surrounding Adorno’s contribution to critical social theory. Where it is something of a commonplace to argue that Adorno pessimistically withdraws from political concerns, the article argues for a more productive set of normative contributions – based within his utopian gestures towards a ‘difference without fear’. At stake is not only a more sensitive approach to Adorno’s texts, but the broader normative question of difference and its political meaning.

Jürgen Habermas and Jacques Rancière treat speech as the medium for politics and, likewise, both diagnose the pathologies that follow from blockages on civic speech. That said, these broad commonalities give rise to significant divides regarding the social ontology of language, the forms of power that attend linguistic exchange, and how speech informs democratic agency. Ultimately, the essay will argue that Rancière highlights the political deficits within deliberative commitments to democratic values. In doing so, his challenge yields broader insights for (...) a democratic politics of speech and the linguistic resources that facilitate such a politics. (shrink)

It is often thought that Hegel’s social philosophy is straightforwardly hostile toward liberal ideals. In this article, I contend that many such suspicions can be dispelled through a more nuanced engagement with his rhetorical and argumentative strategies. To tackle such a broad topic in this space, I focus on the shortcomings of a rights-based individualism within the Philosophy of Right — where Hegel describes civil society as a ‘semblance’ [Schein] of a rational polity. Although such passages might suggest the collectivism (...) that has long haunted his legacy, I propose that he is offering something rather more normatively attractive. More specifically, I argue that his grammar of recognition disinters the suppressed social conditions for those rights (and the individuality they protect) that are often misrecognized as foundational by liberal theorists. (shrink)

This essay engages an undertheorized form of democratic agency: the embodied spectacle that characterizes a strain of activist politics. Where an existing literature addresses “the spectacle” as a tactic of power, it does not do justice to how marginal groups have used radical bodily acts in order to intervene within the image-world of democratic politics. The essay argues that such performances represent a standing challenge to democratic theory and demand a more richly sensuous approach to how political claims are made. (...) Such forms of bodily theatre do not only “speak” in ways that exceed official civic discourses but, in so doing, they unsettle the space of citizenship. Ultimately, these bodies do something in being undone. (shrink)

Henri Bergson (1859–1940), the most prominent member of nineteenth-century French spiritualism, is the first philosopher who explicitly defined philosophy as a practice which consists in posing problems anew and in creating concepts. In this article, I will try to reconstruct the progressive importance acquired by the terms ‘problem’ and ‘concept’ in nineteenth-century French philosophy and how they combined in Bergson’s theories about creativity, invention and novelty. I will argue that Bergson’s conception of philosophy as a creative intellectual practice was the (...) result of a negotiation, inside a pre-existent spiritualist framework, between, on the one hand, neo-Kantianism and, on the other hand, evolutionism which strongly influenced empirical psychology and the emerging social sciences. Bergson’s solution, influenced by the evolution of mathematics and literary theory, was just one of the possible options, and the main alternative to a new form of transcendental philosophy. (shrink)

Notwithstanding the recent prominence of the term “problem” in the humanities, few scholars have analysed its history. This essay tries to partially fill that lack, principally covering the period from late modernity through to the 1960s, in order to understand the role that the term plays in “Continental” philosophy, with special emphasis on the writings of Gilles Deleuze. This analysis focuses on the strategies employed by different agents to define “philosophical” problems, or “philosophical” ways of posing problems. The term, originally (...) used in antiquity by knowledge-producers located in an autonomous position, implied an idea of cognition oscillating between production and reproduction. Once the term escaped the context of geometry, it was involved in symbolic struggles that radicalized during modernity. The Kantians placed “philosophy” in a supposedly neutral position of science treating “the problem of all the problems” and invented a new genre, the “history of philosophy,” focusing on the analysis of “philosophical problems.” This approach had great institutional success in the German and French universities and clashed, during the twentieth century, with another usage of philosophy as a practice of “dissolution of problems,” developed in the United Kingdom and the Austro-Habsburg Empire. (shrink)

This book is a systematic analysis of John R. Searle’s philosophy of mind. Searle’s view of mind, as a set of subjective _and_ biologically embodied processes, can account for our being part of nature _qua_ mindful beings. This model finds support in neuroscience and offers reliable solutions to the problems of consciousness, mental causation, and the self.

In one of his last writings, Life: Experience and Science, Michel Foucault argued that twentieth-century French philosophy could be read as dividing itself into two divergent lines: on the one hand, we have a philosophical stream which takes individual experience as its point of departure, conceiving it as irreducible to science. On the other hand, we have an analysis of knowledge which takes into account the concrete productions of the mind, as are found in science and human practices. In order (...) to account for this division, Foucault opposed epistemologists such as Cavaillès and Canguilhem to phenomenologists such as Merleau-Ponty and Sartre but, also, and more particularly, he opposed Poincaré to Bergson. The latter was presented by Foucault as being the key-figure of the ?philosophy of experience? at the beginning of the twentieth century. Fifteen years later, in his Deleuze and in the Logics of Worlds, Alain Badiou again uses this dual structure in his interpretation of the past hundred years of French thought. He employs a series of oppositional couples: himself and Deleuze, Lautmann and Sartre, and, finally, Brunschvicg and Bergson. On the one hand a ?mathematical Platonism? and on the other a ?philosophy of vital interiority.? This Manichean reading of philosophy, and the strategic use of the figure of Bergson has, itself, a long tradition. It was also proposed by Althusser who, following Bachelard, opposed his standpoint to any form of ?empiricism.? Althusser developed his thought from a tradition of Marxist thinkers and ideologists, which included Politzer's and Nizan's critique of bourgeois philosophy and, even before that, neo-Kantians such as the philosophers of the Revue de métaphysique et de morale. The aim of this essay is to deconstruct and to put into its precise context of production this series of genealogies which entails the mobilization of Bergsonism and of the name ?Bergson.? By doing so, I hope to weight the importance of Bergsonism in twentieth-century French philosophy, in both its ?positive? and its ?negative? aspect. The essay will proceed regressively, taking into account figures such as Althusser, Badiou, Deleuze, Foucault, Canguilhem, Cavaillès, Sartre, Merleau-Ponty, but also Polizer, Brunschvicg and Alain. The conclusion of the essay is an attempt at reading the ?Bergson renaissance? in the light of new discoveries in genetics and the cognitive sciences and to tie it to the renewal of studies in the history of French philosophy. (shrink)

The current literature on history of science reports that Levi-Civita’s parallel transport was motivated by his attempt to provide the covariant derivative of the absolute differential calculus with a geometrical interpretation (For instance, see Scholz in ''The intersection of history and mathematics'', Birkhäuser, Basel, pp 203-230, 1994, Sect. 4). Levi-Civita’s memoir on the subject was explicitly aimed at simplifying the geometrical computation of the curvature of a Riemannian manifold. In the present paper, we wish to point out the possible role (...) implicitly played by the principle of virtual work in Levi-Civita’s conceptual reasoning to formulate parallel transport. (shrink)