معارف جديدة, فلسفة العلوم الجديدة
5 أفريل 2012
In contrast to its self-portrayal as the ‘East’ vis-à-vis France, Germany’s national self posed as the ‘West’ in relation to its Slavic neighbors. Studia Zahodnie in Poland has meant German Studies while Ostforschung in Germany meant Polish studies. The imagining of East/West in virtual reality does not stop at the German-Polish border. Posited as the ‘East’ by Germans, Poles regarded themselves as ‘Europeans’ against the ‘Asiatic’ Russians. In turn, Russians, underprivileged as ‘Tartars’ in Europe, could represent themselves as Europeans confronting Asian neighbors as indicated in the Dostoyevsky’s diary.
8 أوت 2011
With the rise of ubiquitous computing and the informatization of labour and life, it's clear that the current conjuncture is defined by the networked condition. No matter what social milieu, geocultural situation or mode of production the individual today is always connected to circuits of capital. What sort of effects does this networked condition have on institutional settings associated with knowledge production? And what kind of social-technical relations emerge to comprise new diagrams of the political? This essay addresses these questions with reference to the global logistics industries that govern the movement of people, finance and things.
12 جويلية 2011
Anyone who took part in the discussions on the dialectics developed by so-called Western Marxism during the 1930th, 1950th and1960th would easily recognize how the roles played in those debates by Lukàcs’ History and Class Consciousness and the work of the Frankfurt School were at that time complementary. In a strange and ineffective hybridization, a series of phenomenological descriptions and normative hypotheses produced in those periods regarded life, society and nature as equally invested by the productive power of capital and their potential as radically diminished by it. The question of alienation traversed the entire theoretical framework: the phenomenology of agency and historicity of existence were all seen as being completely absorbed by a capitalist design of exploitation and domination over life.
5 جويلية 2011
How should we think of knowledge and “knowledges” (les savoirs), old and new? The new ones raise the question in an urgent fashion. Should we be looking for new facts and truths in them? After all, many people include truth into the very definition of knowledge; but other are very strongly against doing so. Should we be looking at their social functioning instead? Or should we do both? The social epistemology of new knowledge is way ahead of us. We might get some help and inspiration from great analyses of older knowledges.
4 جويلية 2011
I do not intend to talk about the future of the Humanities in general, but to present a personal and thus necessarily partial approach of the problem. I will formulate it as follows: the frontiers between the Humanities and Science must be redrawn. This is because the most accurate concept of the frontier is currently being elaborated and articulated by science, and no longer by the disciplines that constitute the Humanities any longer. Science is gradually becoming a discourse on frontiers, on limits, and has thus begun to deprive the Humanities of their proper content or task : the reflexion upon frontiers and limits.
20 ديسمبر 2010
Whether the loss is real, phantasmatic, fictional or fabulous, effective, proven by scientific research, lived, felt or feared… is of little import. In another context such loss would be called castration. This sexually charged dialectic between loss and recovery, rupture and continuity, the erection or delimitation of a figure which detaches itself against an infinite ground – all these questions of territory and belonging I am attempting to explore here – call for a long, meticulous translation, a transfer in truth, into the field of psychoanalysis.
8 ديسمبر 2010
حتى يتسنى لنا فهم ما بعد الاستعمارية "postcolonialism" في تجسدها الجديد "reincarnation" ما بعد الحداثي "postmodernist" الحالي ينبغي أن ندرك بالتزامن مع ذلك الطرق التي تتجمع فيا المفاهيم المتباينة في ظروف تاريخية معينة: ومن هذه المفاهيم مثلا التقليد "tradition" بوصفه بناءً سياسيا ثقافيا مقاوما للحداثة، والتقليدية الجديدة "neo-traditionalism" بوصفها معيدة لصياغة "التقليد" في عصر وسائط الإعلام، وعدم التجانس "heterogeneity" بوصفه بادرة معارضة في عالم خاضع للتجريد وإضفاء سمة التجانس، ناهيك عن إدراج الاختلاف "difference" في حقل جاذبية التصورية المكانية للاستشراق "Orientalism’s spatialized imaginary"، وبعيدا عن مقابلة الحاضر بالماضي والمستقبل بوصفها أشكالا اجتماعية منفصلة. في الواقع إن الظروف التي نحن بصدد الحديث عنها – أي ما بعد عام 1989 حيث انهار النظام العالمي الذي دُشّن بثورة تشرين الأول/أكتوبر عام 1917 والنضالات المتطرفة المناهضة للاستعمار في العقود التي تلتها – قد ألغت المستقبل. إن تعبير "بعد" في مصطلح "ما بعد الاستعمارية" في عالم ما بعد عام 1989 هذا وما قدّمه من إمكانيات سياسية مقلَّصة على ما يبدو، لم يعد يشير إلى الاستعمارية بوصفها ظاهرة تاريخية فحسب بل بوصفها أيضا ثورة من حيث تمثيلها لانقطاع سياسي واضح عن الرأسمالية القائمة حاليا.
6 نوفمبر 2009
Modernity, a trigger to much opening to extra-European continents, was also the big historic rift which made translation almost impossible by making many concepts normative, and particularly that of the political. Concepts and terms of “european” origin, through a process of universalization (a “westernisation”), assumed a genealogical and etymological continuity, imposing a corresponding discontinuity on those originating in other regions and languages.