Papers by Giacomo Pezzano
Filosofia, 2024
The fictional worlds of science fiction can stimulate philosophical speculation towards socio-tec... more The fictional worlds of science fiction can stimulate philosophical speculation towards socio-technical scenarios and trends that are extrapolated from our physical reality. This widely accepted observation highlights but one of the ways to pursue philosophy with the aid of fiction and science fiction in particular. In this paper, we argue that fiction can in itself constitute a philosophical, academic work and need not merely represent the subject about which such work speculates. This idea questions the currently predominant, institutional paradigm which identifies philosophical works with written texts and specifically with a single kind of text: the paper-format (§1). To suggest an alternative way of doing philosophy, we analyse the structure and content of the recent, experimental science fiction book, The Clouds, and propose that its hybrid textuality-which leverages at once fiction, theory, and meta-commentary-offers a possible corrective to the cognitive closure and rigidity of expression encouraged by the institutionally accepted approach to philosophical work (§ 2).
in "Itinera", 27, pp. 318-337, 2024
The paper is divided into three paragraphs, which explore the aesthetic and poietic nature of hab... more The paper is divided into three paragraphs, which explore the aesthetic and poietic nature of habits of thought, highlighting the concurrently sensitive and plural dimensions of their "clothes". In § 1, the focus is mainly on visual argument studies and visual studies, questioning whether a "logic" of the image must necessarily resolve itself into other than logic. § § 2-3 delve into the aesthetic-mediological conditions of knowledge production and dissemination, distinguishing between an alphabetic (§ 2) and a "post-alphabetic" (§ 3) phase. § 2 critically examines the issue of "scriptism" ingrained in Western epistemological practices, contending that the linguistic bias within logic reflects a textual bias, according to which the alphabetic-typographic word is deemed the exclusive conduit for rigorous and higher-order knowledge. In contrast, § 3 observes a transformative shift associated with digital media, underscoring the growing importance of the visual in knowledge, and outlining the question of epistemic injustice fuelled by traditional research practices, which tend to sideline visual ways of thinking. The conclusions suggest that as the organa of reason are increasingly "visivizing" or "aestheticizing", it is at least limiting to remain firm in the belief that this will have no profound impact on the structure of the logos itself.
Aisthesis, 17 (1): 111-131, 2024
The paper outlines a pluralistic and inclusive understanding of thinking as an aesthetic habit. T... more The paper outlines a pluralistic and inclusive understanding of thinking as an aesthetic habit. Taking as a starting point Noë’s recent idea that thinking is a graphical practice (§ 1), I propose a general and interdisciplinary interpretation of thinking as a habitus, which offers an articulation of how verbal and visual thinking unfolds and places emphasis on the entanglement between words and images inside the mind and on technologies of the word and the image outside the mind (§ 2). Then, I claim that such an interpretation can help to address two pressing phenomena of our time: the resurgence of technologies of the image, which questions the “mediatic discrimination” linked to the shared mediatic primacy of the alphabet and printing (§ 3); the vindication of subjectivities who were traditionally marginalized from knowledge practices and representations, which raises the issue of “epistemic injustice” and its undesirable consequences (§ 4).
in "Trópos", 15 (2): 68-90, 2023
The paper addresses the critique of software’s opacity by examining the opacity of the “software”... more The paper addresses the critique of software’s opacity by examining the opacity of the “software” used by those very same critics: writing. First, I raise the general problem of bringing software back into visibility by citing cases in which a certain degree of opacity in technology seems even to be required as a precondition for its use (§ 1.1), and by highlighting the specificity of the algorithmic black box, which seems to withdraw radically from its own programmer (§ 1.2). Then, I outline the premises for a renewed critical ethos: I take the possible solutions to the algorithmic black box as an illustration of the difference between a critique that outs technology (a critique of technology) and a critique that comes out on its own (a critique by technology), ultimately defending a third way, namely, a critique through technology (§ 2.1); I discuss what have traditionally been the most common forms of critique, arguing that the intellectual, academic one is based exclusively on the technology of writing and thus questioning technology’s implicit uniqueness in light of the ubiquity of code (§ 2.2). Finally, I examine the media theorist F.A. Kittler as a key-example of this type of renewed critical thinking: I expose his peculiar “mediological argument”, according to which critics should realize the traditional technological conditions of their own activity and accept current changes brought about by computer technology (§ 3.1); I present the code written by Kittler as an example of a critique through software, describing him as a true philosopher-programmer (§ 3.2). To conclude, I point towards a mediologically more inclusive future for critical thinking.
in A. Bertinetto, L. Davico, P. Furia (eds.), AbiTO. Abitudini estetiche e arte pubblica, FrancoAngeli, Milano, pp. 126-136 , 2024
In this contribution we engage with aesthetic habits by insisting on the nexus between perception... more In this contribution we engage with aesthetic habits by insisting on the nexus between perception and cognition, in order to argue for a change in the traditionally “scriptist” modes of production and dissemination of academic knowledge. The text interweaves the perspectives of philosophy, semiotics, comics studies and linguistics and is divided into two parts: a more general and a more specific one. In the first part, we introduce the problem of “monomodalism”, which characterizes academic research habits that focus almost exclusively on the perceptual-cognitive affordances of the written word (§1); we then argue for a more hybrid and plural view of our habits of thought, one that is more inclusive with respect to media and subjectivities
of visual thinking in particular (§2). In the second part, we take comics as one of the most interesting places to renew our aesthetic-conceptual habits, emphasizing its inherently mixed character, capable of harnessing the semantic and conceptual potential of words and images (§3), as well as the wealth of expressive resources it provides, in terms of organization, function and power (§4). Finally (§5), we claim that comics can and should be used for more than just storytelling and entertainment (graphic novel): we can also think and make arguments through them (graphic essay).
in "Lo Sguardo", 36 (1), pp. 421-448, 2023
The paper is part of a larger project that aims to define a philosophy of new media. It starts st... more The paper is part of a larger project that aims to define a philosophy of new media. It starts stressing the exigence of an introverted philosophy of the exteriorization which investigates how the philosophical mind could or should re-exteriorize itself through new media (§ 0). To this end, after having defined information machines as ‘braintech’ or extensions of the logos (§ 1), I address the negative impact that they would appear to have on philosophical mind (§ 2), and discuss the paradigmatic case of ‘philosophical Luddism’ with respect to the exteriorizations of thought: ‘Socrates VS The Alphabet’ (§ 3). Then, I make explicit the urge for a ‘decoupling’ between philosophical mind and alphabetical externalization (§ 4), in light of the stimuli coming from the new conceptual images (§ 5). Finally, I examine the philosophical consideration of cinematographic thought, a ‘case study’ of how philosophers struggle to shake off the forma mentis attached to alphabetic writing (§ 6).
"Journal of Responsible Technology", n. 17, 2024
Beginning with a reconstruction of the anthropological paradigms underlying The Vienna Manifesto ... more Beginning with a reconstruction of the anthropological paradigms underlying The Vienna Manifesto and The Onlife Manifesto (§ 1.1), this paper distinguishes between two possible approaches to digital humanism: an extroverted one, principally engaged in finding a way to humanize digital technologies, and an introverted one, pointing instead attention to how digital technologies can re-humanize us, particularly our "mindframe" (§ 1.2). On this basis, I stress that if we take seriously the consequences of the "mediatic turn", according to which human reason is finally recognized as mediatically contingent (§ 2.1), then we should accept that just as the book created the poietic context for the development of traditional humanism and its "bookish" idea of private and public reason, so too digital psycho-technologies today provide the conditions for the rise of a new humanism (§ 2.2). I then discuss the possible humanizing potential of digital simulated worlds: I compare the symbolic-reconstructive mindset to the sensorimotor mindset (§ 3.1), and I highlight their respective mediological association with the book and the video game, advocating for the peculiar thinking and reasoning affordances now offered by the new digital psycho-technologies (§ 3.2).
"Athena: Philosophical Studies", n. 18, pp. 74-90, 2023
The aim of this paper is to view Plato’s philosophy through the lens of
contemporary media philos... more The aim of this paper is to view Plato’s philosophy through the lens of
contemporary media philosophy and to review the latter from the point of view of the former, discussing in particular what kind of media philosopher he would be today. I emphasize three key mediological ideas at the core of Plato’s thought: our inner thoughts are made of words and images because we think through technologies of the word and of the image outside the mind (§ 1); digital media and technologies represent a pharmakon and thus we should be aware of their cognitive risks while also being sensitive to their cognitive possibilities (§ 2); virtual reality, which presents itself as a strange and peculiar presence, does, in fact, exist and does offer affordances (§ 3). Thus, I argue that Plato would be among those (not so many) contemporary media philosophers who intend not only to understand what (new digital) media are, but also to find a way to think through them while facing all the tensions and ambiguities that this approach implies.
in "Philosophy Kitchen", n. 19, pp. 131-146, 2023
The paper discusses alternative forms of production and dissemination of philosophical knowledge,... more The paper discusses alternative forms of production and dissemination of philosophical knowledge, focusing specifically on video games. Firstly, §§ 1-2 introduce the question of the existence of a textual bias informing present academic practices and habits: § 1 discusses the cases of some new disciplines of the videoimages, while § 2 presents some examples taken from philosophy “of” image, “of” media, “of” video game, and pop-philosophy, insisting on the deep intertwining of philosophy with alphabetic writing. Then, §§ 3-5 address the question of whether it is actually possible to philosophize through video-images, considering the case of video games: § 3 highlights the existence of some gamephilosophers who produce and disseminate their research also through video games; § 4 distinguishes the different ways in which the connection between philosophy and video game can be conceived; § 5 states that it is possible to identify an analytic and a continental approach to philosophy made through video games. Finally, §§ 6-7 analyze the possible future evolution of philosophical discourse: § 6 points towards a mediologically more inclusive philosophical practice, and § 7 concludes by arguing the need to engage actively in the construction of a post-literate philosophy.
"Philosophy & Technology", 37 (1), n. 11, 2024
The article "Anthropological crisis or crisis in moral status: a philosophy of technology approac... more The article "Anthropological crisis or crisis in moral status: a philosophy of technology approach to the moral consideration of artificial intelligence" questions the anthropology of properties commonly assumed in philosophical discussions about the relationship between humans and technologies and the attribution of moral status. By beginning to develop the possible link between the ontology of properties and the anthropological question aptly outlined by that contribution, this short commentary suggests that the adoption of a truly relational or non-proprietary approach in the philosophy of technology seems at once necessary and challenging. For, on the one hand, it represents a response to the demands posed by information technologies; on the other it seems to call into question some of our deeply ingrained habits of thought.
"Il Pensiero", LXII, n. 2, pp. 197-214, 2023
The media theorist F. Kittler argues that philosophers are the actors of a media oblivion that le... more The media theorist F. Kittler argues that philosophers are the actors of a media oblivion that leads them to pay no attention to their own practice: starting from this idea, the contribution states that the figure of Carlo Sini instead represents an exception that is both important and still neglected in the contemporary mediological landscape. After providing a brief reconstruction of the fundamental tenets of the thought of philosophical practice carried out by Sini, underlining its radicality and coherence (§ 2), I place his elaboration in the broader context of current mediological reflections, which claim or even complain that thought and knowledge are expressions of writing habits (§ 3). Then, I make a comparison between these lines of research and Sini's genealogical thought, also emphasising the alternative writing practices experimented by the Italian philosopher, and I conclude by stating that Sini's philosophy is an absolutely original and decisive interlocutor to investigate the outlines of possible new forms of writing - philosophical but not only (§ 4).
![Research paper thumbnail of Il mito della parola scritta. Filosofia [dei] nuovi media (Livello 0 – beta version)](https://attachments.academia-assets.com/100755567/thumbnails/1.jpg)
in "Lessico di etica pubblica", n. 1, pp. 157-178, 2022
The paper is part of a larger project which aims to build a philosophy of new media. It starts st... more The paper is part of a larger project which aims to build a philosophy of new media. It starts stressing that the current transition from literacy to digitalisation involves philosophical discourse in not only an extroverted but also an introverted direction: philosophers are challenged to investigate how public discourse and the world at large are changing in the light of the new media, but also how the philosophical world and discourse themselves are changing, to the point of questioning whether they are destined to remain as such, discursive (§ 0). In order to open up an explicit confrontation with such a problem, I first discuss the state of the art of the philosophy “of” the image within the field of visual culture studies (§ 1), and then claim that philosophical activity is grounded on the “myth of the written word”, describing it both as a practical habit (§ 2) and as a mental habit (§ 3). After that, I examine some apparent exceptions to this consolidated attitude (§ 4), and conclude by pointing out the need to start paying attention to the graphic dimension of philosophical thought (§ 5).
in "Giornale di Metafisica", n. 2, pp. 446-458, 2022
The paper deals with the issue of the return to realisms, stating that the me-
ta-ontological que... more The paper deals with the issue of the return to realisms, stating that the me-
ta-ontological question “what is reality made of, prima facie?” can be answered in many ways. To this end, it takes into account both analytic and continental philosophy, and proposes a macro-distinction between a realism of things (§ 1), which seems to be the most intuitive one, and a series of realisms of non-thinghood: a realism of structures (§ 2), a realism of information (§ 3) and a realism of movements (§ 4). In conclusion, the paper highlights that the most important task for contemporary realism is to conceive reality without thingness and objectness, even if such an ontology might appear strange to the common sense, and it raises the problem of the fundamental obstacles that any revisionary metaphysics seems to encounter (§ 5).
in E. Cecchini, G. Gisondi (a cura di), "La modernità in questione", IISF Press, Napoli, 2022
in "Mechane. International Journal of Philosophy and Anthropology of Technology", 2021
The paper discusses the metaphysics of the web proposed by M. Ferraris recently, considered as on... more The paper discusses the metaphysics of the web proposed by M. Ferraris recently, considered as one of the possible ontologies of the ICT. It starts clarifying two Ferraris’s key-ideas: i) ICT are technologies of the memory and information is linked to ethos (action) and not eidos (knowledge); ii) the socio-technical revolution of the web reveals the intimate structure of reality as such (§ 1). Thus, the foundations of Ferraris’s realism of the hysteresis are sketched (§ 2), highlighting that it is a realism of recording which wants to be at the same time speculative and ordinary (§ 3), and that it nevertheless entails an ontology based not on the object, but on the trace (§ 4). Finally, the focus goes on the question of the revision of our ordinary image of reality, based on thinghood, stressing that tools such as Extended Reality and phenotechnology could open to a different way not only of conceiving reality, but also of perceiving it (§ 5).
in "Annuario filosofico", n.36, pp. 333-362, 2020
The Gadamerian formula "Sein, das verstanden werden kann, ist Sprache" condenses one of the main ... more The Gadamerian formula "Sein, das verstanden werden kann, ist Sprache" condenses one of the main issues that we inherit from the contemporary hermeneutics. The contribution intends to develop some of its implications, deepening the problem of how different ontological options can be – at least in part – brought back to the privilege of different parts of the discourse, taking as a reference the fundamental distinction between “categorematic” ontologies and “syncategorematic” ontologies (§ 1). Moving from this background, the §2 examines Paolo Virno’s thesis according to which there are at least three elements of the discourse able to “signify” the unactuality of sense as such: the questions, the operators of possibility and the negation. Then, the § 3 compares the picture that emerged with Deleuze’s ontology, explaining that it offers an even surprising range of elements useful to circumscribe the linguistic dimension of ontology, unified by the fundamental need to make room for the “flexive” rather than “fixing” aspects of language. Finally, the § 4 analyses the general and systematic problem of the possible correspondences between ontologies and language: this raises the question of how the privilege of different aspects of language can involve the attribution of a different fundamental character to reality or its entities, with particular reference to some contemporary ontological proposals.
in "Lo Sguardo. Rivista di Filosofia", 2020
The article discusses some fundamental traits of contemporary dispositionalism, on an anthropolo... more The article discusses some fundamental traits of contemporary dispositionalism, on an anthropological and ontological level. I start claiming that the current relevance of dispositionalism also depends on the fact that we are immersed in a sort of ‘dispositionalist atmosphere’, in a double sense: we are experiencing a power oriented towards ‘capacitation’ and not coercion; we are living the diffusion of the implicit ideal of hidden potential, connected to a vision of the human being as potential (§ 0). Then, I define such a potential nature as generic, and describe its three main characteristics, in order to point out their wider conceptual consequences. starting with the recognition that any power is both particular and plastic at the same time: openness; habituability; historicity (§ 1). This allows me to highlight the basic task that every dispositionalist perspective has to fulfil today: to move in a perspective which is at once neo-Aristotelian and post-Darwinian (§ 2). Afterward, I dwell on analytical dispositionalist ontologies, presenting three key aspects of the dispositions, and discussing their implications: a) potentiality; b) independence; c) directionality (§ 3). Finally, I examine the continental context, focusing on the position of G. Deleuze, in order to contribute to a ‘mutual enlightenment’ between dispositionalism and deleuzism, and to the construction of a genuine non-fixist and non-substantialist worldview: I not only explain that Deleuze would be a pandispositionalist tending towards structuralism in the contemporary spectrum, describing his position with respect to points a), b) and c), but I also show that his perspective allows to pinpoint at least two other relevant issues, such as d) duration and e) echology (§ 4).
in "Mechane. International Journal of Philosophy and Anthropology of Technology", 2021
This paper starts by acknowledging the growing popularity of the idea that living in the infosphe... more This paper starts by acknowledging the growing popularity of the idea that living in the infosphere is producing a reontologization of the world (§ 0), and aims to test such a belief by examining the problem of an ontology of information machines. After explaining the sense in which I use the term “ontology” (§ 1), I discuss the main features of digital ontology and informational ontology: on the one hand, I present the ontological status that information has in digital ontology (§ 2.1) and informational ontology (§ 3.1); on the other hand, I identify the basic characteristics of ICTs that digital ontology (§ 2.2) and informational ontology (§ 3.2) put at the centre of their operation of “symbolic doubling”. Finally, through a comparison with some issues of the continental philosophical tradition, I claim that informational ontology can be considered an ontology at the same time more radical than digital ontology but also weaker, and I conclude by highlighting the difficulties that its conceptual elaboration seems to entail (§ 4).
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Papers by Giacomo Pezzano
of visual thinking in particular (§2). In the second part, we take comics as one of the most interesting places to renew our aesthetic-conceptual habits, emphasizing its inherently mixed character, capable of harnessing the semantic and conceptual potential of words and images (§3), as well as the wealth of expressive resources it provides, in terms of organization, function and power (§4). Finally (§5), we claim that comics can and should be used for more than just storytelling and entertainment (graphic novel): we can also think and make arguments through them (graphic essay).
contemporary media philosophy and to review the latter from the point of view of the former, discussing in particular what kind of media philosopher he would be today. I emphasize three key mediological ideas at the core of Plato’s thought: our inner thoughts are made of words and images because we think through technologies of the word and of the image outside the mind (§ 1); digital media and technologies represent a pharmakon and thus we should be aware of their cognitive risks while also being sensitive to their cognitive possibilities (§ 2); virtual reality, which presents itself as a strange and peculiar presence, does, in fact, exist and does offer affordances (§ 3). Thus, I argue that Plato would be among those (not so many) contemporary media philosophers who intend not only to understand what (new digital) media are, but also to find a way to think through them while facing all the tensions and ambiguities that this approach implies.
ta-ontological question “what is reality made of, prima facie?” can be answered in many ways. To this end, it takes into account both analytic and continental philosophy, and proposes a macro-distinction between a realism of things (§ 1), which seems to be the most intuitive one, and a series of realisms of non-thinghood: a realism of structures (§ 2), a realism of information (§ 3) and a realism of movements (§ 4). In conclusion, the paper highlights that the most important task for contemporary realism is to conceive reality without thingness and objectness, even if such an ontology might appear strange to the common sense, and it raises the problem of the fundamental obstacles that any revisionary metaphysics seems to encounter (§ 5).
of visual thinking in particular (§2). In the second part, we take comics as one of the most interesting places to renew our aesthetic-conceptual habits, emphasizing its inherently mixed character, capable of harnessing the semantic and conceptual potential of words and images (§3), as well as the wealth of expressive resources it provides, in terms of organization, function and power (§4). Finally (§5), we claim that comics can and should be used for more than just storytelling and entertainment (graphic novel): we can also think and make arguments through them (graphic essay).
contemporary media philosophy and to review the latter from the point of view of the former, discussing in particular what kind of media philosopher he would be today. I emphasize three key mediological ideas at the core of Plato’s thought: our inner thoughts are made of words and images because we think through technologies of the word and of the image outside the mind (§ 1); digital media and technologies represent a pharmakon and thus we should be aware of their cognitive risks while also being sensitive to their cognitive possibilities (§ 2); virtual reality, which presents itself as a strange and peculiar presence, does, in fact, exist and does offer affordances (§ 3). Thus, I argue that Plato would be among those (not so many) contemporary media philosophers who intend not only to understand what (new digital) media are, but also to find a way to think through them while facing all the tensions and ambiguities that this approach implies.
ta-ontological question “what is reality made of, prima facie?” can be answered in many ways. To this end, it takes into account both analytic and continental philosophy, and proposes a macro-distinction between a realism of things (§ 1), which seems to be the most intuitive one, and a series of realisms of non-thinghood: a realism of structures (§ 2), a realism of information (§ 3) and a realism of movements (§ 4). In conclusion, the paper highlights that the most important task for contemporary realism is to conceive reality without thingness and objectness, even if such an ontology might appear strange to the common sense, and it raises the problem of the fundamental obstacles that any revisionary metaphysics seems to encounter (§ 5).
a riproporre la questione generale di che cosa significhi essere umani, riconoscendo sia che non siamo poi così speciali, sia che abbiamo pur sempre le nostre specificità. Su queste basi, diventa possibile affrontare la sfida forse più radicale della contemporaneità: siamo all’alba di un nuovo umanesimo digitale o all’inizio della fine dell’umanità? Questo libro si confronta con una serie di temi decisivi, tra cui spicca il problema di come il vivere in simbiosi con gli schermi potrebbe finire per riconfigurare i nostri abiti mentali e i nostri modi di produrre e diffondere la conoscenza, tutti ancora profondamente legati alle risorse comunicative, espressive e cognitive tipiche della parola scritta. Davvero l’utilizzo continuo di immagini – da TiKTok a Instagram, passando per videogiochi e fumetti – finirà per colonizzare la nostra mente, rendendoci incapaci di pensare? Oppure dal passato possiamo imparare che i timori odierni di diventare “dementi” sono sorprendentemente simili a quelli di ieri? In che modo youtuber come Luis Sal e Qulo Brando possono insegnarci qualcosa sull’essere umano che verrà? E perché intitolare un libro "D1git4l-m3nte"? Discutendo queste e altre questioni, viene difesa l’idea che per evitare che le tecnologie digitali diventino uno strumento di disumanizzazione c’è solo una cosa da fare: reimparare a leggere e scrivere, per interagire con esse in maniera critica e creativa.
sembra la cosa da dare più per assodata. Eppure,
le nostre vite sono sempre più immerse in reti di interazioni:
che cosa accadrebbe allora, se cominciassimo ad
accorgerci che siamo invece innanzitutto circondati da
relazioni e processi, prima che da cose e oggetti? È possibile
cominciare a guardare al mondo come se fosse
percorso da rapporti e trasformazioni?
Filosofia delle relazioni offre degli strumenti linguistici
e concettuali per comprendere la natura e il funzionamento
delle relazioni, elaborando una prospettiva in
grado tanto di tenere conto di alcune sollecitazioni provenienti
dalla scienza contemporanea, quanto di rendere
conto di alcuni aspetti che fanno parte della nostra
esperienza, anche se spesso in maniera inavvertita.
Questo volume di semiotica delle culture vuole invece cogliere la soggettività delle isole e di chi le popola. Per farlo tesse connessioni fra mito e storia, utopia e distopia, metafora e modelli, immaginario e teoria; fra semiotica, nissologia, antropologia, filosofia, mediologia, studi culturali.
Parlare d’isolanità significa dunque contribuire ad emancipare lo studio delle isole da una concezione riduttivistica, facendo vedere tutta l’arcipelagica ricchezza di relazioni e identificazioni che queste custodiscono nella loro storia, nel loro presente, nelle loro aspirazioni.
***
Saying "island" seems to imply a sense of closure, objectification, naturalness, synthesized by the concept of insularity.
This volume of semiotics of cultures, on the other hand, seeks to capture the subjectivity of islands and of those who populate them. To do this, the volume weaves connections between myth and history, utopia and dystopia, metaphor and models, imagination and theory; between semiotics, nissology, anthropology, philosophy, mediology, cultural studies.
Speaking of islandness therefore means contributing to emancipating the study of islands from a reductivistic conception, showing all the archipelagic richness of relationships and identifications that they preserve in their history, in their present, in their aspirations.
Filosofia delle relazioni offre degli strumenti linguistici e concettuali per comprendere la natura e il funzionamento delle relazioni, elaborando una prospettiva in grado tanto di tenere conto di alcune sollecitazioni provenienti dalla scienza contemporanea, quanto di rendere conto di alcuni aspetti che fanno parte della nostra esperienza, anche se spesso in maniera inavvertita.
oscillare continuamente tra situazioni di full immersion e momenti di “risveglio”, talora anche brusco?
Come mai i rapporti con tutto ciò che ci circonda sembrano essere ora importanti come l’aria che respiriamo, ora qualcosa di soffocante da cui
liberarsi?
In che modo ci facciamo un’idea e un’opinione di ciò che accade intorno a noi, ma anche un’immagine e un’impressione?
Per quali ragioni – ancora – in certi momenti giungiamo a non poterne più del mondo in cui viviamo o della società in cui ci troviamo?
Per rispondere a simili domande e – prima ancora – comprenderne il senso, questo studio fa dialogare filosofia, scienze della natura, antropologia, sociologia critica e pensiero economico attraverso il
concetto di “immaginario sociale”.
Il problema generale che viene affrontato è quello della natura umana, concepita non in chiave sostantiva ed essenzialista, ma con attenzione al complesso di aspetti che il concetto di “natura” porta con sé e su cui la contemporaneità si interroga.
Il percorso si divide in due parti. La prima si concentra sull’elaborazione
dei presupposti antropologico-filosofici che fanno da sfondo alla seconda, delineando alcuni tratti fondamentali, a livello biologico
come simbolico, della natura umana (quali apertura generica, mediatezza e relazionalità) e definendo l’importanza e le caratteristiche
degli immaginari sociali. La seconda si rivolge all’applicazione di tutti questi elementi all’analisi della società contemporanea, occidentale ed europea in particolare, descrivendo criticamente alcuni tratti centrali della cosiddetta “società neoliberale”, con particolare attenzione agli aspetti antropologico-filosofici.
This part of the story is the core of the Deleuzian vulgate, but here it comes another part, which is less stated but is really important in order to understand some apparently weird Deleuzian pages and the totality of his metaphysical system: Deleuze conceives the idea as an invention. Deleuze, I suggest, is the first philosopher who has tried to give a true philosophical status to the meaning of the word “idea” which can be found in expressions such as “I have an idea!”, “that’s really a good idea!”, “what an idea!”, and so on.
Deleuze, in fact, considers ideas as potentials that are already engaged in one mode of expression or another, and that are inseparable from the mode of expression: a creator only does what there is the need and he needs to do, and this necessity is a very complex thing in the literal sense, for it requires to be explicated or unfolded.
In this sense, an idea is the in-between in respect of the object and the subject, and – more in general – it points at what has a potential that needs and requires to be developed in an original and creative way. An idea is not a static and atemporal principle, but a genetic and temporal one, it comes out everywhere a transformation occurs or can occur: it is necessary, but properly in the sense in which a need to be taken in charge in a creative and unforeseeable way emerges (it is necessary to do something, but what, and how?).
More than in the question of the essence of the noun idea, Deleuze is interested in the question of the modes of the verb <<ideare>>, which in Italian means exactly “to have an idea”, “to create”, “to conceive”, and so on. We could even say that the «unground principle» of the metaphysics of the difference, that Deleuze opposes to the «ground principle» of the metaphysics of the identity, corresponds to the shocking “breakthrough” of an idea, that is, to the future as empty form of time, which has removed any ground for putting in advance events and things in one order rather than another.
Said briefly, my thesis is that in Deleuze’s view an idea is a demand for creation.
Dalla dimensione etico-politica della realtà democratica alle relazioni internazionali, dallo human enhancement al virtuale, dalla moneta al paesaggio: i contributi qui raccolti, esito di un progetto di ricerca del Centro Studi sul Pensiero Contemporaneo (Cespec), analizzano e mettono in discussione con diversi tagli disciplinari le forme, i simboli e le pratiche sociali che segnano il passaggio tra XX e XXI secolo.
L’obiettivo del volume è ripensare l’immagine (e con ciò l’immaginario) come lavorio individuale e collettivo di “montaggio” simbolico della realtà e di costruzione sociale di significati, le cui conseguenze sono determinanti in senso sia positivo sia negativo per gli equilibri etico-politici del mondo contemporaneo.
0. Quali riferimenti?
1. Dentro al sistema-Deleuze: 1.1. Univocità, 1.2. Espressione, 1.3. Immanenza; 1.4. Quasicausa
2. Tradurre Deleuze: 2.1. Fuori di ranghi, 2.2. Trovare le parole, 2.3. L’appetito vien mangiando, 2.4. Vinci
Salvini!
3. L’espressione al potere
0.1. What a Cat’s Life!
0.2. Imagine…
1. Between Visual Culture and Visual Thinking
1.1. The Historical-Technological Level
1.2. The Historical-Anthropological Level
2. Making Explicit: The Meta-Historical Level
2.1. Creativity
2.2. Identity
2.2.1. Imaginary/Imaginal Subjectivity
2.2.2. Imaginary/Imaginal Social Boundaries
2.2.3. The Contagion in Civilization
3. Conclusions
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Ora che ti ho rivelato il finale (sempre che tu non abbia davvero saltato lo spoiler), ti spiego come ci si arriva. Si tratterà di affrontare tre livelli. Il primo è storico-filosofico, roba più da accademici, e può essere saltato se non sei un filosofo di professione, o non sei in generale interessato alla storia del pensiero. Il secondo è più strettamente concettuale: si vedrà che cosa significa “dispensabilità”. Il terzo è fatto di esempi, e servirà o a rovinarti definitivamente la vita o a regalarti gloria eterna: starà a te.