BackgroundThe COVID-19 pandemic has magnified pre-existing challenges in healthcare in Africa. Long-standing health inequities, embedded in the continent over centuries, have been laid bare and have raised complex ethical dilemmas. While there are very few clinical ethics committees (CECs) in Africa, the demand for such services exists and has increased during the COVID-19 pandemic. The views of African healthcare professionals or bioethicists on the role of CECs in Africa have not been explored or documented previously. In this study, we aim (...) to explore such perspectives, as well as the challenges preventing the establishment of CECs in Africa.MethodsTwenty healthcare professionals and bioethicists from Africa participated in this qualitative study that utilized in-depth semi-structured interviews with open-ended questions. Themes were identified through thematic analysis of interviews and open-ended responses.ResultsKenya and South Africa are the only countries on the continent with formal established CECs. The following themes emerged from this qualitative study: (1) Lack of formal CECs and resolution of ethical dilemmas; (2) Role of CECs during COVID-19; (3) Ethical dilemmas presented to CECs pre-COVID-19; (4) Lack of awareness of CECs; (5) Lack of qualified bioethicists or clinical ethicists; (6) Limited resources to establish CECs; (7) Creating interest in CECs and networking.ConclusionsThis study illustrates the importance of clinical ethics education among African HCPs and bioethicists, more so now when COVID-19 has posed a host of clinical and ethical challenges to public and private healthcare systems. The challenges and barriers identified will inform the establishment of CECs or clinical ethics consultation services (CESs) in the region. The study results have triggered an idea for the creation of a network of African CECs. (shrink)

The Covid‐19 pandemic has sparked rapid and voluminous production of bioethics commentary in popular media and academic publications. Many of the discussions are new twists on an old theme: how to fairly allocate scarce medical resources, such as ventilators and intensive care unit beds. In this essay, we do not add another allocation scheme to the growing pile, partly out of appreciation that such schemes should be products of inclusive and transparent community engagement and partly out of recognition of their (...) limited utility for physicians working in the field. Instead, we make the more modest claim that context matters when making such decisions and, more specifically, that recommendations from high‐income countries about fair allocation during Covid‐19 should not be cut and pasted into low‐income settings. We offer a few examples of why seemingly universal, well‐intentioned ethical recommendations could have adverse consequences if unreflectively applied in sub‐Saharan Africa. (shrink)

The COVID‐19 pandemic has raised important universal public health challenges. Conceiving ethical responses to these challenges is a public health imperative but must take context into account. This is particularly important in sub‐Saharan Africa (SSA). In this paper, we examine how some of the ethical recommendations offered so far in high‐income countries might appear from a SSA perspective. We also reflect on some of the key ethical challenges raised by the COVID‐19 pandemic in low‐income countries suffering from chronic shortages in (...) health care resources, and chronic high morbidity and mortality from non‐COVID‐19 causes. A parallel is drawn between the distribution of severity of COVID‐19 disease and the classic “Fortune at the bottom of the pyramid” model that is relevant in SSA. Focusing allocation of resources during COVID‐19 on the ‘thick’ part of the pyramid in Low‐to‐Middle Income Countries (LMICs) could be ethically justified on utilitarian and social justice grounds, since it prioritizes a large number of persons who have been economically and socially marginalized. During the pandemic, importing allocation frameworks focused on the apex of the pyramid from the global north may therefore not always be appropriate. In a post‐COVID‐19 world, we need to think strategically about how health care systems can be financed and structured to ensure broad access to adequate health care for all who need it. The root problems underlying health inequity, exposed by COVID‐19, must be addressed, not just to prepare for the next pandemic, but to care for people in resource poor settings in non‐pandemic times. (shrink)

Background Clinical Ethics Committees are well established at healthcare institutions in resource-rich countries. However, there is limited information on established CECs in resource poor countries, especially in Africa. This study aimed to establish baseline data regarding existing formal CECs in Africa to raise awareness of and to encourage the establishment of CECs or Clinical Ethics Consultation Services on the continent. Methods A descriptive study was undertaken using an online questionnaire via SunSurveys to survey healthcare professionals and bioethicists in Africa. Data (...) were subjected to descriptive analysis and Fischer's exact test was applied to determine associations. Texts from the open-ended questions were thematically analysed. Results In total 109 participants from 37 African countries completed the survey in December 2019. A significant association was found between participants’ bioethics qualification or training and involvement in clinical ethics. All participants were familiar with Research Ethics Committees, and initially conflated RECs with CECs. When CECs were explained in detail, approximately 85.3% reported that they had no formal CECs in their institutions. The constraints to developing CECs included lack of training, limited resources, and lack of awareness of CECs. However, the majority of participants were interested in establishing CECs. Participants listed assistance required in establishing CECs including funding, resources, capacity building and collaboration with other known CECs. The results do not reflect CECs established since the onset of COVID-19 in Africa. Conclusions This study provides a first look into CECs in Africa and found very few formal CECs on the continent indicating an urgent need for the establishment of CECs or CESs in Africa. While the majority of healthcare professionals and bioethicists are aware of ethical dilemmas in healthcare, the concept of formal CECs is foreign. This study served to raise awareness of CECs. Research ethics and RECs overshadow CECs in Africa because international funders from the global north support capacity development in research ethics and establish RECs to approve the research they fund in Africa. Raising awareness via educational opportunities, research and conferences about CECs and their role in improving the quality of health care in Africa is sorely needed. (shrink)

Reasoning research suggests that people use more stringent criteria when they evaluate others' arguments than when they produce arguments themselves. To demonstrate this “selective laziness,” we used a choice blindness manipulation. In two experiments, participants had to produce a series of arguments in response to reasoning problems, and they were then asked to evaluate other people's arguments about the same problems. Unknown to the participants, in one of the trials, they were presented with their own argument as if it was (...) someone else's. Among those participants who accepted the manipulation and thus thought they were evaluating someone else's argument, more than half rejected the arguments that were in fact their own. Moreover, participants were more likely to reject their own arguments for invalid than for valid answers. This demonstrates that people are more critical of other people's arguments than of their own, without being overly critical: They are better able to tell valid from invalid arguments when the arguments are someone else's rather than their own. (shrink)

Wiredu’s call for democracy by consensus is illustrated by his description of traditional African consensual rationality. This description contains the attribution of immanence to African consensual rationality. This paper objects to this doctrine of immanence. More importantly, the doctrine of immanence has led to the attribution of pure rationality to traditional African consensual practices. With reference to Aristotle’s three components of persuasion, I object to deliberation as purely rational and impervious to extraneous factors. I further argue that it is because (...) deliberation is not always perfectly rational that the process of consensus can suffer three forms of social conformity: conformity to dominant players, to numerical opinion majority, and to group-centrism. These forms of conformity mean that a consensus task order could lead to decisions of more inclusive value, but not necessarily decisions of more epistemic value. The concept of agonistic inquiry is employed to tackle what I see as the dangers of conformity and complacency in the project of inclusivity, and this is to strike a crucial balance between too-consensual and purely adversarial forms of deliberation. (shrink)

Postcolonial African Philosophy: A Critical Reader sets out a timely and powerful agenda for contemporary African, Afro-Caribbean, and African American philosophy.

For a long time, Gilbert Simondon’s work was known only as either a philosophy restricted to the problem of technology or as an inspirational source for Gilles Deleuze’s philosophy of difference. As Simondon’s thinking is now finally in the process of being recognized in its own right as one of the most original philosophies of the twentieth century, this also entails that some critical work needs to be done to disentangle it from an all too hasty identification with Deleuzian categories. (...) While both Simondon and Deleuze have made crucial contributions towards a theory of differential individuation that significantly diverges from other authors associated with French poststructuralism insofar as they insist on the dynamic and vital dimension of difference, they also differ on crucial points. Whereas Simondon sees the process of becoming as transductive amplification, Deleuze theorizes it as intensifying involution, leading to two notably distinct concepts of difference. (shrink)

The paradoxical logic of transparency and mediation Transparency is the metaphor of our time. Whether in government or corporate governance, finance, technology, health or the media – it is ubiquitous today, and there is hardly a current debate that does not call for more transparency. But what does this word actually stand for and what are the consequences for the life of individuals? Can knowledge from the arts, and its play of visibility and invisibility, tell us something about the paradoxical (...) logics of transparency and mediation? This Obscure Thing Called Transparency gathers contributions by international experts who critically assess the promises and perils of transparency today. (shrink)

According to Wiredu, the Akan profess secular esteem rather than religious worship to supra-natural beings, who they perceive in an empirical sense. He backs this up by re-reading what he sees as the Akan general ontology in a way that denies them of the concepts of the supernatural, the transcendental, the mental, the spiritual, and an ontologically distinct mind. At the end of denying the three criteria of worship as well as all of these other concepts which might otherwise be (...) available to the Akan, one might struggle to find any evidence that the Akan even had a religion. I dispute this secular reading, and I more generally demonstrate that the characterizations of the Akan attitude to divinity as non-worshipping, non-supernatural, non-transcendent, and non-spiritual, are either conceptually flawed, factually incorrect, or both. (shrink)

L’argument de base de cet article est que le débat consensuel n’a pas été une notion très significative jusqu’à présent parce que le consensus n’a pas été étudié de manière approfondie en tant que concept et que la délibération n’a pas été étudiée précisément en termes de sa propension à parvenir à un accord commun. En particulier, la délibération et les problèmes qui en découlent n’ont pas été classées en plusieurs niveaux afin d’exposer les différents défis qui se posent lorsque (...) l’on tente de parvenir à un accord et les types d’approches délibératives impliquées dans chaque catégorie. La présente recherche propose une telle catégorisation dans le but de clarifier davantage le débat. (shrink)

In his plea for consensual democracy in Africa, Kwasi Wiredu recommends unanimity about what is to be done, not what ought to be done, or unanimity on action rather than unanimity of values, beliefs and opinion. I caution the use of this procedural instrument by showing that some issues are so value-laden that a group decision cannot be value-neutral. It may sometimes be more productive to entertain value differences to keep them from going underground and becoming dangerous. However, the ability (...) to locate some common interest or ground seems to be crucial for such value confrontation. (shrink)

Kant’s emphasis on the immorality of lying even to a murderer at the door who is asking about a victim hidden inside has drawn criticism ever since. The example originally given by Constant has been read as the thread of morality by totalitarian ruthlessness. In order to defend the importance of Kant’s moral philosophy, many critics have tried to update his position by taking into account the threat of modern totalitarianism. Nonetheless, this article tries to argue that Kant is right, (...) especially since the rise of post-truth politics. Sincerity towards oneself and towards others remains the basis of democracy: we have to admit what seems to be the truth regardless of our feelings about it. (shrink)

Most writing on informed consent in Africa highlights different cultural and social attributes that influence informed consent practices, especially in research settings. This review presents a composite picture of informed consent in Nigeria using empirical studies and legal and regulatory prescriptions, as well as clinical experience. It shows that Nigeria, like most other nations in Africa, is a mixture of sociocultural entities, and, notwithstanding the multitude of factors affecting it, informed consent is evolving along a purely Western model. Empirical studies (...) show that 70–95% of Nigerian patients report giving consent for their surgical treatments. Regulatory prescriptions and adjudicated cases in Nigeria follow the Western model of informed consent. However, adversarial legal proceedings, for a multiplicity of reasons, do not play significant roles in enforcing good medical practice in Nigeria. Gender prejudices are evident, but not a norm. Individual autonomy is recognized even when decisions are made within the family. Consent practices are influenced by the level of education, extended family system, urbanization, religious practices, and health care financing options available. All limitations notwithstanding, consent discussions improved with increasing level of education of the patients, suggesting that improved physician's knowledge and increasing awareness and education of patients can override other influences. Nigerian medical schools should restructure their teaching of medical ethics to improve the knowledge and practices of physicians. More research is needed on the preferences of the Nigerian people regarding informed consent so as to adequately train physicians and positively influence physicians' behaviors. (shrink)

Thomas Sheehan’s attack on my book Heidegger, l’introduction du nazisme dans la philosophie, addressed neither the book’s topic nor its arguments. He instead highlighted a few isolated details in a sophistic and biased fashion. Moreover, his exposition was interspersed with ad personam insults not typically found in philosophical or scientific discussions. Although I had hitherto resolved not to respond to personal attacks, I owe it to the memory of Johannes Fritsche, who was also attacked by Sheehan, to take my turn (...) to speak and to thereby pay intellectual tribute to Professor Fritsche. The article returns to the interpretation of Being and Time and analyzes the meaning and connotations of Heidegger’s use of the German term Bodenlosigkeit. The key methodological issue concerns the need to study the semantic, historical, and political context of concepts instead of hiding these issues by reducing everything to a battle between dogmatic positions. (shrink)

Bernard Matolino argues that the communal foundation of classical African communitarianism should be discarded if communitarian theories would be of any use to modern African political theory. He sets out to propose a theory of communitarianism that not only suits modern African realities but would also be useful to any people including non-Africans. I argue that what he ends up doing is proposing cosmopolitanism, calling into question the “Afro” designation of the title of his theory. I also argue that his (...) position on the relationship between the individual and the community is technically not communitarianism of any sort, calling into question the “communitarian” appellation in his theory. His attempt to divorce communitarianism from communalism is unsuccessful, making communitarianism as unsuitable as a theory of world relations as Matolino claims it is unsuitable for contemporary multiethnic African societies. (shrink)

Prevailing literature argues that arguing is the only appropriate mode of deliberation. The literature acknowledges bargaining, story telling, and other forms of communication, but is unwilling to describe these as deliberation, properly speaking. The claim is that describing them as such would amount to concept stretching. In this article I argue that arguing exhausts neither the legitimate modes of deliberation nor the modes for effective deliberation. To do this I delineate two basic categories of issues we normally deliberate upon, and (...) demonstrate that arguing is more appropriate for one category, not so appropriate for the other. (shrink)

Thomas Sheehan’s attack on my book Heidegger, l’introduction du nazisme dans la philosophie, addressed neither the book’s topic nor its arguments. He instead highlighted a few isolated details in a sophistic and biased fashion. Moreover, his exposition was interspersed with ad personam insults not typically found in philosophical or scientific discussions. Although I had hitherto resolved not to respond to personal attacks, I owe it to the memory of Johannes Fritsche, who was also attacked by Sheehan, to take my turn (...) to speak and to thereby pay intellectual tribute to Professor Fritsche. The article returns to the interpretation of Being and Time and analyzes the meaning and connotations of Heidegger’s use of the German term Bodenlosigkeit. The key methodological issue concerns the need to study the semantic, historical, and political context of concepts instead of hiding these issues by reducing everything to a battle between dogmatic positions. (shrink)

Preoccupation with multiparty aggregative democracy in Africa has produced superficial forms of political/electoral choice-making by subjects that deepen pre-existing ethnic and primordial cleavages. This is because the principles of the multiparty system presuppose that decision-making through voting should be the result of a mere aggregation of pre-existing, fixed preferences. To this kind of decision-making, I propose deliberative democracy as a supplementary approach. My reason is that deliberation, beyond mere voting, should be central to decisionmaking and that, for a decision to (...) be legitimate, it must be preceded by deliberation, not merely the aggregation of pre-existing fixed preferences. I agree with arguments that when adequate justifications are made for claims/demands/conclusions, deliberation has the potential to have a salutary effect on people’s opinions, transform/evolve preferences, better inform judgments/voting, lead to increasingly ‘common good’ decisions, have moral educative power, place more burden of account-giving on public officers, and furnish subjects/losers/outvoted with justifications for collectively binding decisions. I argue that a deliberative turn in politics in Africa will have a mitigating effect on tribal and money politics. (shrink)

The demand for more transparency is hardly ever questioned. When it is, it is generally questioned in the name of a protection of privacy. In a traditional liberal understanding, there is a non-alienable “right to privacy” (Warren/Brandeis, 1890). Many political struggles, however, involved ignoring such boundaries, and making public things that were meant to remain private (domestic violence, gender oppression, child abuse etc.). While holding that the distinction between private and public is necessary, it must remain mobile and subject to (...) renegotiation. Civil inattention highlights the importance of disregarding: disregarding what others we share the same public space with do, as long as it is not of public relevance; and disregarding such rules of privacy if a violation of basic human rights is taking place, in order to make such behaviour public. In some cases, disregard and ignorance can thus be a moral virtue. (shrink)

“What we have learned from Saussure” affirms Merleau-Ponty “is that, taken singly, signs do not signify anything, and that each one of them does not so much express a meaning as mark a divergence of meaning between itself and other signs.” While it has often been stressed that Merleau-Ponty was arguably among the earliest philosophical readers of Saussure, the real impact of this reading on Merleau-Ponty’s thinking has rarely been assessed in detail. By focusing on the middle period – the (...) years between the publication of the Phenomenology of Perception and the abandonment of the book project The Prose of the World – a special interest in language and its ideality becomes all the more evident. Now this period is crucial for understanding the turn of the later years: similarly to Saussure, who shifted the problem of meaning from a problem of referentiality to an issue of self-differentiation of the linguistic field, Merleau-Ponty shifts his account of perception from a relationship based on sensory subjects and perceived objects to an immanent differentiation of the sensible world. The genesis ofan articulated world can be conceptualized with the experience of children’s language acquisition and the phenomenon of “deflation.” At a certain point in her development, the child interrupts her incessant babbling and learns to shape pauses and silences, which are the precondition for meaningful sounds. Learning how to speak – as it were – would thus be learning how not to speak. The child may only enter a specific language by means of a phonematic restriction; to become a member of a language community is to lose the capacity to speak all languages. (shrink)

There have been two parallel views regarding the role of voting in deliberation. The first is that deliberation before the fabrication of balloting was completely devoid of voting. The second is that voting is, not just part of deliberation, but is standard to deliberation. I argue in this article that neither of these views is correct. Implicit voting has always existed across time and space but only as a last resort in the event of a failure of natural unanimity. What (...) is relatively modern is the establishment of what I call explicit voting, namely, balloting, outside deliberation and often without deliberation. I also distinguish between natural and artificial unanimities, and clarify that artificial unanimities are products of implicit voting. I demonstrate these clarifications with some examples of deliberation. I deploy these clarifications to rid a certain debate of confusion regarding the precise role of voting in consensual deliberation. (shrink)

" Pourquoi demandons-nous avec tant d'empressement au cerveau d'expliquer ce qui nous arrive et ce que nous devons faire? On se dit, n'est-ce pas dans ses replis que nous devons désormais chercher notre sort? La philosophie peut-elle rester indifférente à un tel sujet? [...] Mais avons-nous éclairci notre monde et résolu nos questions de vie en les enracinant dans nos cerveaux? A-t-on rendu la conscience moins mystérieuse? Et penser? L'organe de la pensée va-t-il enfin nous en dispenser? " L'auteur s'interroge (...) avec une douce ironie sur les espoirs et les fragilités qui s'expriment dans cette nouvelle quête de fondement que nous avons entreprise. Qu'on ne s'attende pas à trouver ici une théorie du fonctionnement cérébral, mais mille interrogations, mille formulations des questions qui surgissent dès lors qu'on interpose l'idée de cerveau entre nous et le monde. L'ensemble compose une suite de méditations, ramassées en brefs chapitres, pour trouver une place au cerveau et varier notre distance à son égard. (shrink)

In recent years, the claim of the unrepresentability of the Shoah has stirred vivid debates, especially following the strong positions taken by the French filmmaker Claude Lanzmann and author of Shoah (1986). This claim of unrepresentability, it can be shown, draws part of its attraction from the fact that it oscillates undecidedly between a claim of logical impossibility (“the Shoah can’t be represented”) and a normative demand (“the Shoah shouldn’t be represented”). This essay analyzes the argumentative structure of the advocates (...) of the unrepresentability and shows why the often made connection to Kant is flawed. Although his Critique of the Power of Judgment affirms indeed that the prohibition of representation is the “perhaps most sublime passage in the Jewish Law”, turning the prohibition of representation into a supposedly Kantian claim does not hold grounds. The essay reconstructs the political framework of the debate, situates the Kantian passage in its precise philosophical context and then successively assesses the main arguments put forward by Jean-Luc Nancy, Jacques Rancière and Georges Didi-Huberman in their critique of Lanzmann’s categorical imperative. While showing why the rhetoric of the “unrepresentable” bear troubling structural analogies to what they want to fight (i.e. the politics of erasure, which always also include the erasure of the traces of erasure), a certain notion of the “unrepresentable” is rescued nevertheless at the end of the essay. Representation, so it is argued by returning to a Kantian distinction, is not a matter of Kanon, but a matter of Organon, which then puts the debate about the Sublime (which took place between Lyotard and Rancière in the 90’s) into a new perspective. (shrink)

Aunque fueron muchos los intentos en la modernidad de superar el dualismo cuerpo y mente, las teorías filosóficas del lenguaje en muchos casos lo reintrodujeron de manera sutil pero no menos eficaz. El artículo discute varios teoremas para pensar la materialidad del signo y muestra la preponderancia, desde Kierkegaard hasta el estructuralismo post-Saussuriano, de pensar la materialización como algo necesario, pero arbitrario en su modalidad. En esta concepción, el cuerpo del lenguaje no es solamente aquello que se puede sino aquello (...) que se debe poder modificar: la corporalidad de la expresión es lo que debe poder ser absolutamente sustituible para conservar la unidad del sentido. Sin embargo, en muchos casos, el sentido emerge precisamente de la singularidad insustituible, de la configuración de los signos en la poesía o de la gestualidad inimitable del actor. El articulo argumenta en favor de introducir, en esta discusión, la distinción fenomenológica entre Kó'rper y Leib, que - como Husserl sugirió - también puede pueden pensarse según la diferencia entre lo representable y lo irrepresentable, entre lo que no tiene papel constituyente y que desde luego puede ser sustituido, y lo que permite ser representado por otro porque es insustituible. Although in the modern age there were plenty of attempts to overcome the mind-body dualism, its philosophical theories of languages reintroduced it in a subtle but not less effective way. In this article several theorems to think on the materiality of the sign are discussed, and the preponderance, from Kierkegaard to the post-Saussurean structuralism, of thinking the materialization as something necessary but arbitrary in its modality, is shown. The body of language under this understanding is not only that which can be modified, but that which must be modifiable: the corporeality of the utterance must be substitutable in order to preserve the unit of meaning. Nevertheless, in many cases, the meaning comes precisely from the unsubstitutable singularity, from the configuration of the signs in poetry or from the inimitable actor's gestures. The article argues for introducing in this discussion the phenomenological distinction between Kórper and Leib, which - as Husserl suggested - may also be thought from the difference between the representable and the irrepresentable, between what does not have a constituent role and hence can be substituted, and what allows to be represented by another because it is unsubstitutable. (shrink)

A simplistic image of twentieth century French philosophy sees Merleau-Ponty’s death in 1961 as the line that divides two irreconcilable moments in its history: existentialism and phenomenology, on the one hand, and structuralism on the other. The structuralist generation claimed to recapture the dimension of objectivity and impersonality, which the previous generation was supposedly incapable of. As a matter of fact, in 1962, Derrida’s edition of Husserl’s The Origin of Geometry was taken to be a turning point that announced the (...) structuralist revolution by introducing a reflection on the historicity and the materiality of impersonal idealities. And yet, the 1998 publication of Merleau-Ponty’s notes from his Collège de France lecture course on the same topic make manifest that he was already taking phenomenology in another direction. His 1959 reading of The Origin of Geometry shows how unexpectedly close the early Derrida is to the late Merleau-Ponty. By identifying the tension between archaeology and teleology as the basic problem of Husserlian phenomenology, Merleau-Ponty and Derrida each disclose the fundamental importance of history and of writing. Comparing the two readings in their specific context not only brings about a more complex picture of the intellectual debates of the time, but also shows how, with Merleau-Ponty’s interpretation of The Origin of Geometry, Derrida’s “différance” predates itself and receives another genealogy. (shrink)

Dialectics, especially Engels’s dialectics of nature, is nowadays mostly held in low esteem, even by Marxist scholars because of its Stalinist dogmatisation over the past century. The aim of this comparative review is to show some stakes and prospects, in Marxism and for Marxism, of the debate: the two reviewed books show how the dialectics of nature could, and why it should be considered in a renewed materialist approach to the natural sciences, and provides the reader with complementary outline from (...) the cognitive sciences to physics, via mathematics. (shrink)

Maurice Merleau-Ponty is widely recognized as one of the major figures of twentieth-century philosophy. The recent publication of his lecture courses and posthumous working notes has opened new avenues for both the interpretation of his thought and philosophy in general. These works confirm that, with a surprising premonition, Merleau-Ponty addressed many of the issues that concern philosophy today. With the benefit of this fuller picture of his thought, Merleau-Ponty and Contemporary Philosophy undertakes an assessment of the philosopher's relevance for contemporary (...) thinking. Covering a diverse range of topics, including ontology, epistemology, anthropology, embodiment, animality, politics, language, aesthetics, and art, the editors gather representative voices from North America and Europe, including both Merleau-Ponty specialists and thinkers who have come to the philosopher's work through their own thematic interest. (shrink)

Recent debates about aesthetics are characterized by a partly intentional, but also partly involuntary, vagueness. Whether it be aestheticisation or anesthetisation, articisation or desartification: what is upheld or deplored under one and the same label in fact designates rather different things. The paper makes a suggestion as to how the field could be reorganized. Taking heed of what political theory discusses as the “political difference” between “politics” and “the political”, the aim is to examine what would be gained by working (...) with an “aesthetic difference” that does not straightforwardly equate “the aesthetic” with “art”, and “the aesthetic” with the totality of sensuous-aisthetic processes. An aesthetic thinking would then amount to a thinking that does justice to these inner polarities and remains faithful to the ambiguity of its objects. (shrink)

In 20th century thinking, few concepts have provoked as many misunderstandings as Merleau-Ponty’s notion of ‘Flesh’. Such misunderstandings (of which the article sketches the outline of an archaeology) rest on the initial assumption that the Flesh has to be derived from the body. The article suggests that the dominant readings of the Flesh can be organized along what could respectively be called the scenario of propriety and the scenario of expansion, beyond which a third way comes into view which does (...) not think Flesh as plenitude, but as an interstitial fabric. In this sense, the genesis of the last ontology of the Flesh is neither to be found in Husserl or in a simple anti-Sartrianism, but in a fecund and still underestimated reading of Saussure’s notion of the diacritics. The ontological turn of the last writings can thus only be understood on the grounds of the expressive turn from the intermediate period. (shrink)

Dans son oeuvre tardive, Merleau-Ponty a souligné les convergences entre une pensée philosophique et une pensée s’exprimant par l’écriture littéraire, considérant que toutes deux répondent à une tâche commune liée à la description du monde. Ses premiers écrits théoriques – Simone de Beauvoir comme Jean-Paul Sartre l’ont souligné – sont quant à eux marqués par une distance plus nette vis-à-vis de la pratique littéraire. Pourtant, bien avant de publier ses premières monographies, Merleau-Ponty est l’auteur d’un livre écrit pour le compte (...) d’un autre : Nord. Récit de l’arctique, paru en 1928 chez Grasset. Le roman qui traite de la vie d’un explorateur dans le grand nord canadien, entre commerce de fourrures entre rencontre avec les Inuits, n’est qu’un travail de commande, que Merleau-Ponty ne revendiquera jamais. On trouve cependant dans cet écrit de jeunesse quelques motifs intéressants qui préfigurent sa pensée à venir. In his late writings, Merleau-Ponty stressed the convergences between philosophy and literature, highlighting their “common task” of describing the world. His early philosophical texts though – both Simone de Beauvoir and Jean-Paul Sartre pointed this out – insist on demarcating themselves from literature. However, well before publishing his first monographs, Merleau-Ponty had already written a book on someone else’s behalf: Nord. Récit de l’arctique, published in 1928 by French publisher Grasset. The novel, which deals with the life of an explorer in Canada’s far north, between fur trade and encounters with the Inuit, is the result of ghostwriting, carried out for a friend. Merleau-Ponty later never stood to that book. There are nonetheless some interesting motifs in this early piece of writing that prefigure his future thinking.Nei suoi ultimi scritti, Merleau-Ponty ha sottolineato le convergenze tra filosofia e letteratura, evidenziando il loro “comune compito” nel descrivere il mondo. I suoi primi testi filosofici – lo hanno sottolineato sia Simone de Beauvoir che Jean-Paul Sartre – insistono però a distinguersi dalla letteratura. Tuttavia, ben prima di pubblicare le sue monografie, Merleau-Ponty aveva già scritto un libro per conto terzi: Nord. Récit de l’arctique, pubblicato nel 1928 per le stampe di Grasset. Per questo romanzo, che tratta della vita di un esploratore nell’estremo nord canadese, tra commercio di pellicce e incontri con gli Inuit, Merleau-Ponty fa da ‘ghostwriter’ ad un amico. Mentre ulteriormente, egli non si avvalse mai della paternità del romanzo, questo primo scritto contiene già alcuni spunti che prefigurano il suo pensiero futuro. (shrink)

The paper takes heed of the fact that, when evaluating normative issues through the semantics of visibility and invisibility, a transfer takes place from optical to political semantics which is not without consequences. The paper attempts a typology of the extremely diverse functions (in)visibility takes in current discourses, moving from the characterization of situations of discrimination to that of the resistance to it. In a first step, it analyses the affirmative uses of the notion of political visibilisation, whether of individuals, (...) groups or concerns, that fashion themselves as targeted answers to discrimination. In a second step, it looks at the politics of invisibilisation, stealth, and opaqueness, claiming emancipatory and critical potential in resisting the limelight of public space. Specifically, it assesses whether the traditional connect of politicization and public visibility still holds true in all cases. In a third part, the paper suggests a possible reorganization of the polarity of visibility and invisibility as one that runs along the continuum between determinacy and indeterminacy, indicating its effects for patterns of discrimination as well as for practices of resistance. (shrink)