French philosophy

Lo Sguardo n. 39 ripropone, da un lato, di ricostruire alcuni momenti salienti nella storia di quella peculiare ‘non-disciplina’ che è la casuistica, dall’altro di prendere sul serio il suo valore euristico, considerandola, di conseguenza, una metodologia utile a sviluppare una riflessione scientifica autonoma, capace di tenere assieme analisi del particolare e aspirazioni teoriche più generali.

This report attempts to explain one of the receptions of French philosophy of mathematics in thought of Gilles Deleuze. Explanation requires a review of understudied in native researches French philosopher of mathematics Alber Lautman's works and his structural platonism which strongly influenced Deleuze's ideas. In the course of analysis Lautman's structural platonism, his dialectic with dialectical problems-Ideas and dialectical notions are reconstructed. This allows to examine the genealogy of "problematic" in Gilles Deleuze's philosophy.

La collana "Costellazioni" è volta a valorizzare il contributo dei giovani borsisti alle attività dell'Istituto Italiano per gli Studi Filosofici. I singoli progetti, articolati secondo temi proposti in seminari e laboratori tenuti nel corso dell'anno accademico in Istituto, sono inscritti in un complessivo percorso di formazione che ha come obiettivo primario la creazione di spazi condivisi di riflessione.

This document conducts a forensic filtration of Robert Hanna’s liberal naturalism using the operatorial methodology of the Possest–PQF framework. It demonstrates how Hanna’s Kantian commitments are recursively re-inscribed within a symbolic architecture that resists topological modulation. Through the analytical application of δ*, Δ𝔽, and Recursio Intensitatis, the critique exposes the limitations of “rational freedom” when unanchored from the filtrational constraints of access availability (𝔇). The text marks a decisive bifurcation: Kant is not the last philosopher of Enlightenment, but the avatar of representational lockdown. As such, any attempt to recuperate liberal naturalism without ontological filtration is genealogically void. The document reinforces PQF’s notational constraints and affirms its topology as non-transferable.

Keywords: PQF, Kant, Robert Hanna, liberal naturalism, Recursio Intensitatis, δ*, Δ𝔽, topology of access, operatorial critique

This paper examines the current trends in the current historiography of philosophy as a school discipline in France. It shows precisely how, despite the explicit (and documented) desire to break away with the old models, the philosophical practices today perpetuate some inventions by French philosopher Victor Cousin.

Nos anos de 1870, Nietzsche distingue ciência e filosofia, destacando o filósofo como o ponto incontestável de seu sistema. A centralidade dada à pessoa filósofa diz respeito ao gesto próprio que a caracteriza: a transposição da intuição à imagem filosófica. O valor da filosofia estaria na ação de expressar intuições particulares em imagens pretensamente universais, porém, nem fantásticas nem demonstráveis. Tal transposição requer uma habilidade peculiar: o gosto apurado, que é apontado como a capacidade-chave do fazer filosófico. O gosto é pensado como uma perspicácia de avaliar e reter, um discernir que é característica acurada no filósofo para eleger o difícil como divino. Esse gosto limitaria o instinto de conhecimento, um impulso próprio do espírito científico, e permitiria ao filósofo selecionar um número limitado de coisas a serem conhecidas. Essa característica reguladora do gosto é uma das principais marcadoras daquilo que diferencia a filosofia da ciência, sem a transformar em arte.

L'objectif théorique du séminaire est de problématiser la catégorie polémique de « modernité » à partir des débats traversant la philosophie, l'anthropologie, la littérature, les arts et les sciences, sans limites temporelles ni géographiques. Ouvert aux étudiantes et étudiants, doctorantes et doctorants, chercheuses et chercheurs confirmés, quelle que soit leur discipline d'origine, le séminaire « Problèmes de la modernité » se veut être un lieu de formation et d'échanges à la fois libres et informés. Il se focalisera cette année sur les questions écologiques.

Invito alla lettura L'esperienza del negativo accompagna tutte le vicende umane, e la sua ombra è presente, fin dai primordi, nella filosofia, nella osservazione antropologica, nella saggezza. Si innesta su una esperienza esistenziale inevitabile, connessa alla condizione umana: quella della perdita, della mancanza, del senso di vuoto, quando i legami con la realtà sembrano sciogliersi, ed emerge in primo piano la solitudine della mente e dell'io; tutto ciò che è consueto sembra tramontare, e la mente prova profonda angoscia. È un momento terribile, su cui non si può non soffermarsi, perché è inevitabile ed occupa un ampio spazio nella nostra vita, sia in ambito privato che in ambito pubblico. Affrontarlo, piuttosto che nasconderlo, rappresenta un compito ineludibile, dato che le esperienze represse hanno sempre esiti tragici. Ma che cosa implica vivere una esperienza così sconvolgente? Ed è sempre così sconvolgente? La negatività ha tanti aspetti… non potrebbe ad esempio rappresentare l'appagamento di un profondo desiderio di pace? E il rifiuto di tutto non potrebbe, con la rabbia e la sovversione, dare inizio di nuovo alla vita? E c'è anche la capacità di vivere nella sospensione di tutto e nel dubbio. Si riesce insomma a perdersi e poi a ritrovarsi? Nel territorio individuale ma anche in quello sociale assistiamo in effetti ad esperienze del negativo che ci fanno annegare, e che altre volte invece accendono una luce nuova. Perché questi effetti contrastanti? In altri termini, l'angoscia del negativo oltre ad essere un momento tragico, potrebbe essere anche molto ricco. Lasciamo la parola a Hegel -a cui è dedicato esplicitamente uno dei saggi -che nella Prefazione alla Fenomenologia dello Spirito usa l'espressione "immane potenza del negativo" -che abbiamo "rubato" per il titolo de libro -in riferimento all'esperienza di un io che emerge dalla sostanza delle cose, si stacca e sperimenta la sua libertà. Che cosa avviene nella vita umana, e come si affrontano gli eventi dopo questa esperienza? È possibile per esempio ritornare a legarsi di nuovo alla vita, anche a costo di contaminare la purezza di quel momento? Il libro si sofferma sulle molte valenze filosofiche ed esistenziali della figura "negativo", analizzate in filosofi, romanzieri, poeti, psicoanalisti, artisti. I saggi presentano costellazioni diverse di questa figura: alcuni sono più speranzosi, altri più guardinghi. L'idea unificante ci suggerisce che soltanto soggiornando in questi vissuti e soltanto attraversandoli si possa dare al negativo una prospettiva vitale. Tollerare la perdita e provare a pensarla ci offre per esempio la possibilità di accedere al territorio simbolico, che rende i nostri affetti flessibili e capaci di vivere in modo ricco nella contingenza (Freud, Klein, Bion); ci permette di pensare il lutto attraverso le immagini (Camus, Kristeva); di vivere nella tragedia (Eschilo). Il distacco, se lo sappiamo vivere bene, può liberarci dell'egoismo appropriativo e rivelarci la realtà nella sua bella varietà (Simone Weil, Elsa Morante, buddismo). Può darci quelle emozioni "totali" di cui abbiamo sempre nostalgia (Jung, Ferenczi). Il nulla può esercitare anche un fascino perverso (Sade, Améry): se tollerato può aprire però l'orizzonte della vita emozionale, e prepararci anche a sostenere la convivenza con gli altri (Rawls, Castoriadis). Il libro è il risultato del lavoro di un gruppo di studio tenutosi in questi anni presso il Dipartimento di Filosofia della "Sapienza" a Roma. Gli autori sono tutti filosofi, con interessi diversi e molteplici: la base giusta per affrontare il complesso problema.

Comme on le sait mieux aujourd'hui, le personnage a exercé plusieurs fonctions et rempli des rôles fort divers, ces rôles et fonctions n'ont pas été les mêmes ou n'ont pas eu la même importance, selon les diverses périodes de sa vie. La preuve en est: le découpage institutionnel actuel de la recherche, chez les dix-neuviémistes, ne facilite pas la juste perception de ce que fut Victor Cousin. Histoire littéraire, philosophie, philologie, mais aussi histoire politique, histoire des institutions éducatives, érudition,-et la liste n'est pas close-, sous quelle rubrique le ranger? Il est donc intéressant de voir ce que recouvre, durant l'année 1848, le nom de Victor Cousin, si, à s'en tenir aux limites de cette période, des traits significatifs peuvent être dégagés et, surtout, comment s'ajointent les formes de manifestation de ce qui n'est, peut-être, qu'une persona,-sinon personnage de roman, du moins figure théâtrale. Les contemporains ont souvent parlé d'un Cousin en représentation, sur la scène publique: «Paraître! (…) Il faut paraître!», aurait-il déclaré à l'un de ses élèves et de ses futurs biographes, Jules Simon 1. Peut-être convient-il de recenser les diverses contributions de Victor Cousin à une histoire qui, assurément, n'avance pas au même rythme dans tous les domaines: il n'est nullement certain que l'on puisse trouver un principe d'homogénéisation en pratiquant une sorte de coupe synchronique. Le premier cercle, c'est évidemment la «grande» histoire, l'histoire politique. Si l'on isole une période qui s'ouvre avec la révolution de février 1848 et qui se clôt avec le coup d'État du 2 décembre 1851, les historiens retiennent le nom de Cousin pour deux événements historiquement significatifs. Un contemporain, Garnier-Pagès, nous narre l'ultime tentative, le 24 février 1848, pour constituer un nouveau gouvernement, après l'acceptation de la démission de Guizot par le roi le 23. Selon le même Garnier-Pagès, étaient présents, outre Victor Cousin, entre autres notabilités, Thiers, Odilon Barrot, Lamoricière, Duvergier de Hauranne et Rémusat 2. Par ailleurs, un historien de notre temps, parmi les plus reconnus et renommés, Maurice Agulhon, fait allusion, en une phrase, à la participation de Cousin à la commission Falloux, commission dont Mgr Dupanloup était également membre. Cette commission siège tout au long de l'année 1849 et la loi connue sous le nom de « loi Falloux» n'est adoptée que le 15 mars 1850. 3 Mais, justement, Cousin ne tient pas le même rôle lors de ces deux événements : en février, Cousin est encore pair de France, il a été, en 1840, un temps, ministre de l'instruction publique. En revanche, c'est au titre de ses compétences en matière d'éducation, et pas seulement dans le domaine de l'enseignement philosophique, qu'il participe à la commission Falloux. Son statut a donc changé. On le voit bien dans un article, qui sera publié dans la Revue des deux mondes, le 1 er avril 1851 4 , sous le titre «Des principes de la révolution française et du gouvernement représentatif». Cet article contient, en sus d'une présentation de la pensée politique de Cousin (une variante, pas très originale, d'un orléanisme plutôt libéral), une description des journées de février 1848, du moins, quelques notations sur la situation politique envisagée du point de vue de Cousin,-plus exactement: en fonction du rôle effectif qui aurait, selon lui, été le sien 5. Dans le même article on trouve un rappel des

The theoretical aim of this seminar is to problematize the polemical category of “French philosophy” based on nineteenth-century philosophical debates. Particular attention is paid to the diversity of protagonists (philosophers, publicists, physicians, historians, politicians, etc.) and media (from scholarly editions of lectures to pamphlets, contributions to reviews and memoirs read in academies, etc.).
***
Ce séminaire a pour objectif théorique de problématiser la catégorie polémique de « philosophie française » à partir des débats philosophiques du dix-neuvième siècle. Une attention particulière est accordée à la diversité des protagonistes (philosophes, publicistes, médecins, historiens, hommes politiques, écrivains, artistes, etc.) et des supports (des éditions savantes de cours aux pamphlets, en passant par les contributions aux revues et les mémoires lus dans les Académies, les romans et poèmes, les œuvres d'art, etc.).

This paper seeks to reconstruct Husserl’s interpretation of Kant's so-called "Copernican Turn"  in order to bring into view the fundamental stance of his transcendental phenomenology, especially when set against Kant’s theoretical philosophy. The "Copernican Turn" refers to Kant’s proposal of a “revolution in the mode of thought” in metaphysics (B XVI)—namely, that it is not our cognition which must conform to objects, but rather that objects must conform to our cognition.

The central question of this study is whether the basic intuitions of Husserl’s transcendental phenomenology—for instance, his understanding of the a priori (Section 1) or the idea of correlation (Section 2)—should be understood as standing in continuity with Kant’s “revolution,” or whether their distinctive force and significance are to be grasped precisely in their rupture with it. The importance of this question lies in the fact that, as will become clear, Husserl’s interpretation of the Copernican Turn functions as both a touchstone and a contested arena for Husserl scholarship, and indeed for phenomenological research as a whole.

GEIST UND GESCHICHTE BAND 7 Veröffentlichungen der Internationalen Hegel-Vereinigung Band 31

Was ich in diesem Beitrag diskutieren möchte, ist eine Frage, die bei Hegel brennend erscheint und die – obwohl sie in den letzten 200 Jahren ihre Gestalt radi- kal verändert hat – auch in unserer heutigen Zeit noch virulent ist: Dies ist die Frage nach dem freiheitserschließenden Potential von Wissen, und vor allem der Philosophie, für die Selbstverständigung über uns und unsere eigene Welt.
In Vorbereitung dieser Fragestellung möchte ich zunächst Hegels Umgestaltung der Frage nach einem philosophisch gerechtfertigten Begriff der Philosophie in Anknüpfung an Kant und die nach-kantische Generation darstellen (I.). Danach stelle ich anhand der Analyse der Rede zum Antritt des philosophischen Lehramtes an der Universität Berlin und der Enzyklopädie der philosophischen Wissenschaften im Grundrisse einige Aspekte von Hegels Umsetzung der zeitdiagnostischen Leistung der Philosophie heraus, die darin besteht, ihre Zeit in Gedanken zu erfassen (II.). Schließlich gehe ich auf einen ›Hegelschen Weltbegriff der Philosophie‹ ein, der, um in einer Zeit der Verwissenschaftlichung der Lebensverhältnisse wissenschaftlich gemäß zu sein, sein Wirken als lehrbares und lernbares Wissen auf ein Publikum nicht vernachlässigen kann (III.).
Die These, die ich vertreten möchte, lautet: Hegels Verpflichtung, die Wissenschaftlichkeit der Philosophie in Abhebung zu den anderen Wissenschaften hervorzuheben, enthält ebenso sehr das Bedürfnis, das emanzipatorische Potenzial dieses Wissens herauszustellen, wie auch die Beteiligung der Subjekte an ihm mit einzubeziehen.

Maine de Biran (1766-1824) was one of the most influential philosophers in France during the nineteenth century, being the principal inspiration for French spiritualism and French reflexive philosophy. He was also a significant Freemason. This article offers a translation of Biran's two surviving Freemasonry Speeches, delivered c. 1810, and an introduction to Biran's Freemasonry from the perspective of his philosophical work. The introduction gives a timeline of Biran's Freemasonry and an overview of the text of the Speeches. It then considers some principal themes in francophone Freemasonic culture of the Restoration, especially the practice of ritualized introspection, before moving onto compare, briefly, the content of the Speeches to the main philosophical essay by Biran with which the Speeches is contemporaneous. Based on this evidence, the introduction makes suggestions regarding the role played by Freemasonry in the development of French spiritualism, and indicates trajectories for future research.

This paper presents a comparative philosophical and literary analysis of the concept of "becoming-animal" as a space for articulating "in-betweenness". The study draws a theoretical parallel between Deleuze and Guattari's Mille Plateaux and the first six chapters of the Narasimha Purana, identifying shared philosophical resonances in their understanding of "becoming". This theoretical framework is then used to conduct a literary comparative study of Honoré de Balzac's novella Sarrasine and chapters 40-44 of the Narasimha Purana, which recounts the story of Vishnu's man-lion avatar. The analysis explores how "metamorphosis" and "becoming-animal" are articulated in these texts to understand the significance of the "in-betweenness" embodied by figures like the castrato Zambinella in Sarrasine and the man-lion Narasimha in the Narasimha Purana.

"Penser la science" est un livre qui théorise l'ancrage de la théorie de la performativité dans la sociologie du monde de la vie quotidienne et discute d'une reconstruction de la relation sujet-objet dans l'épistémologie telle qu'elle a évolué depuis les anciens et les classiques jusqu'à la pensée moderne, c'est-à-dire depuis Aristote, Kant et Hegel, jusqu'aux sciences modernes et contemporaines, afin d'établir et de clarifier de nouvelles voies, avenues et possibilités pour la théorie de la performativité dans le cadre de la pensée théorique et de la recherche empirique. Le livre développe une théorisation sur la relation entre le sujet et l'objet dans la perspective de la logique des concepts, en mettant l'accent sur une discussion qui contrebalance la logique des concepts de Hegel et de Kant. Le livre montre une voie phénoménologique contemporaine qui parvient à renouveler, enrichir, atteindre et innover la discussion sur cette question entre la philosophie et la sociologie phénoménologique. En effet, une théorie philosophique classique complète sur la phénoménologie des concepts est développée.

This paper investigates the logic underlying the immanent metaphysical structures that both generate and are generated by formulations identified as "theological," while functioning beyond mere expressions in our modes of making philosophy. I follow Gilles Deleuze's proposition in his The Logic of Sense that "the greatest

In contrast to the recent Nature survey on interpretations of quantum mechanics-which reinforces the symbolic choreography of citation, affiliation, and institutional epistemocracy-this counter-article proposes a filtration-based diagnosis of the quantum discourse. Rather than cataloguing preferences, it exposes the operative structures that regulate the visibility of disagreement itself. We argue that quantum theory is no longer a discourse on reality, but a regulatory device of epistemic position within the techno-academic membrane. This is not a debate; it is a filtration topology. And in this topology, what appears as "interpretation" is but the residue of a suppressed Recursio Intensitatis.

The quarrel of the method (1828-1840), which is still rarely considered, connected three philosophical nations (Germany, Scotland, France) and is thus determining for the understanding of the elaboration, via the reception of Schelling, of a French philosophy. From the study of this quarrel, this work proposes to identify and analyze the function of Schelling in the elaboration of a French philosophical identity, particularly in the competing spiritualisms of Victor Cousin and Félix Ravaisson. Thus we can better understand French philosophy of the 19th century, as well as Schellingian philosophy.

El propósito de este trabajo es reflexionar sobre la influencia que
tuvieron las investigaciones de Hedwig Conrad-Martius en la obra de
Edith Stein, en especial desde el problema de la temporalidad. Se trata
de un trabajo que he venido realizando y que he publicado ya parcialmente pero al que he querido volver la mirada con el propósito de ampliar algunos puntos importantes de la discusión. Después de revisarlo
detenidamente, me convencí que podía ampliar y, hasta cierto punto,
mejorar algunas de las ideas centrales.

Bajo el título "Investigaciones fenomenólógicas sobre la corporalidad" se presentan una serie de trabajos que tiene como eje central un tema fundamental de la filosofía contemporánea: el cuerpo. Este constituye una de las principales líneas de investigación en diversas ramas del saber. Sin ser un asunto exclusivo de la filosofía, es la filosofía la ciencia que se cuestiona radicalmente por él para desentrañar su sentido. Si la tradición filosófica pospuso de alguna manera o relegó el papel del cuerpo a una posición secundaria respecto de la vida anímica o de la racionalidad misma, diversas corrientes del pensamiento contemporáneo, principalmente la fenomenología, se han dado a la tarea de repensar el lugar que ocupa el cuerpo vivido en los procesos de constitución del mundo, del valor ético de la corporalidad y sus diversos vínculos con los sentimientos y la vida afectiva. Desde el punto de vista antropológico, la corporalidad aparece como una más de las dimensiones de la persona humana, como el lugar desde el cual se lleva a cabo cualquier actividad, incluyendo por supuesto las actividades intelectivas. Comprender la constitución de este cuerpo vivo y avanzar en la descripción de elementos cada vez más complejos de la vida corporal, es uno de los objetivos de este trabajo colaborativo.

It may seem paradoxical to speak of nationality of philosophy, as philosophy is supposed to be universal. However, back in the 19 th century Victor Cousin claimed to do a "new French philosophy". Joseph Willm, a French philosopher and Cousin's follower, is aware of such a paradox and focuses on the dialogue between Schelling and Cousin to discuss nationality of philosophy. Based on Willm's text, this contribution proposes to analyse the function of Schelling in the processes of nationalisation of French philosophy. Here it is argued that for a national philosophy to remain a philosophy, it must escape nationalism: philosophy could be even more French because it is Schellingian. Thus, we can better understand both French philosophy and Schellingian philosophy, and question nationalism.

We reformulate an adaptive control mechanism-initially expressed through machine learning formalism-into a pure algebraic-topological framework of Possest-PQF. Without invoking neural computation or signal optimization, we construct a singular operator S as a recursive filtration actuator. Availability is not predicted. It is warped. What once passed for error becomes the singular site of bifurcation. Ruyer, Simondon, and Fechner underpin the conceptual architecture: topology without measurement, intensification without content.

Priority Statement for the Concept of “Stylometric Epistemology”

This article, published on Zenodo on 05/07/2025, constitutes the first and original presentation of the concept of “Stylometric Epistemology” and its embedding within the Possest–PQF framework and the topology of singularities. A comprehensive review of academic databases (Scopus, Web of Science, JSTOR, ResearchGate) and leading publications in stylometry, epistemology, and philosophy of technology revealed no prior or parallel use of this term or its conceptual equivalent.

The term was introduced by the author in this article, specifically in the section “Crisis of Stylometric Epistemology: AI Detection as Ontological Control.” Any subsequent use, extension, or adaptation of this concept should reference this publication as the primary source.

Because most readers of Maimonides' Guide of the Perplexed read it in translations, the exact understanding of these translations is very important for the history of the interpretation of the Guide. The aim of this article is to show that Al-Harizi's translations of the Judeo-Arabic word taʾwil have an important philosophical implication. His translations change a few critical passages in the Guide and make the radical (naturalist) interpretation of the Guide by the readers of this translation very improbable. By contrast, the translation by Samuel Ibn Tibbon makes this interpretation completely plausible (as does the Judeo-Arabic original). In my opinion the changes by Al-Harizi are part of his more traditional conservative interpretation of the Guide.

Après avoir médusé la scène intellectuelle française  des années 1930 avec ses leçons sur Hegel, le philosophe d’origine russe Alexandre Kojève est chargé de mission de l’État français auprès de l’Europe… tout en  œuvrant pour le KGB et en élaborant une œuvre monumentale où il annonce la reconnaissance universelle  entre hommes et femmes. Voici en quatre étapes les tribulations d’un héraut de la pensée.

This chapter explores an overlooked aspect of the optimism debate: meliorism, the belief that the world increases in perfection over time. Contrary to the simplistic view of meliorism as a middle ground between optimism and pessimism, this chapter outlines a nuanced typology of meliorism that emerged over the course of the eighteenth and nineteenth centuries. Three forms are identified: inclusive meliorism (M1), where the world is the best and increases in perfection over time; mediating meliorism (M2), where the world eventually becomes the best through increases in its perfection; and exclusive meliorism (M3), where the world perpetually increases in perfection without ever becoming the best. The chapter traces the development of these forms, starting with Gottfried Wilhelm Leibniz's inclusive meliorism, then examining André-Pierre Le Guay de Prémontval's mediating meliorism, before finally investigating the exclusive meliorism of late-nineteenth-century French philosophers, who viewed continual improvement as the true form of optimism. The chapter thus illuminates how these thinkers developed different forms of meliorism within the context of the debate about optimism, and thereby provides a comprehensive understanding of meliorism's evolution and its relation to optimism.

This article examines how psychoanalysis became a metaphysical question in French philosophy between 1913 and 2000. The philosophical issue is to solve the problem of the Subject. How could a subject of existence become an object of knowledge? Is Freud breaking with this reduction of the Subject to an object? Or does he merely exemplify it? In this debate, an epistemological judgment quickly emerges: describing unconscious facts is valuable, but bad metaphysics distorted interpretations. Three philosophical objectives follow: (i) to criticize a scientific psychology, (ii) to underpin the cure, (iii) to locate Freud's philosophical place. In conclusion, psychoanalysis reveals a French philosophical tradition trying to eliminate abstract Cartesian metaphysics, thanks to the renewal of a concrete ontology of the Subject.

la acepción husserliana y las ideas de sentido "en estado naciente" y se faisant, lo cual pasa por la lectura richiriana de la obra de Merleau-Ponty. A partir de este primer acercamiento, otro trabajo futuro podrá profundizar y poner de relieve la relación de la nLos objetivos de este artículo son, por un lado,
introducir la fenomenología no-estándar de Marc
Richir; por el otro, subrayar la originalidad de su
pensamiento e indicar la importancia de la noción
richiriana de sentido en la comprensión de la
individualidad y del sujeto, esto para dar cuenta de
todas las experiencias reales y posibles. Finalmente,
la hipótesis que trataremos de demostrar es que la
filosofía de Marc Richir se inscribe en un proceso
de indagación y ampliación de la noción de sentido
en la acepción husserliana y las ideas de sentido “en
estado naciente” y se faisant, lo cual pasa por la
lectura richiriana de la obra de Merleau-Ponty. A
partir de este primer acercamiento, otro trabajo
futuro podrá profundizar y poner de relieve la
relación de la noción de sentido con los conceptos
richirianos de sublime, chora, esquematismo
fenomenológico, interfacticidad y el tema del
nacimiento del sí mismo.oción de sentido con los conceptos richirianos de sublime, chora, esquematismo fenomenológico, interfacticidad y el tema del nacimiento del sí mismo.

A partir do envio de documentos e troca de correspondências realizados entre o capitão corso Matteo Buttafoco e Rousseau, que culminará em um plano de governo para a Córsega escrito pelo filósofo, este artigo pretende analisar uma dimensão pouco explorada da filosofia rousseauniana: a relação de conveniência que o Projeto de constituição para a Córsega estabelece entre os sistemas econômicos e as formas de governo, em especial a democracia. Para isso, conjugaremos também uma análise entre o texto final e alguns trechos dos manuscritos e cadernos de trabalho, a fim de ver como os elementos característicos da economia política moderna – como a questão da demografia populacional, do território, da agricultura, do trabalho, entre outros – são mobilizados por Rousseau para formar a ideia de “economia bem compreendida do poder civil”. Lendo criticamente os argumentos de Buttafoco, fundados sobre um elogio ao comércio e que tinha como inspiração a noção de “república comerciante” preconizada por Montesquieu em Do espírito das leis, Rousseau se propõe a pensar a diversidade e a coabitação de sistemas econômicos diversos, sempre em relação aos governos e as peculiaridades de um povo, ou seja, cada sistema pode ser mais ou menos conveniente a uma dada situação histórica, política e social.

This document formulates a filtration-theoretical response to the computational paradigm in light of Gödelian incompleteness, Lautmanian problematic ideas, and exacting cardinals. It opposes the totalization of code and algorithmic reasoning, showing how the Possest-PQF framework offers a dynamic topology of accessibility that cannot be stabilized into any universal logic. Rather than attempting to complete mathematics through inner models like Ultimate L, PQF exposes the necessary bifurcations and reorganizations of filtration triggered by intrinsic singularities in the space of mathematical possibility.

Possest, PQF, filtration, Gödel, time, topology, uncomputability, intensity, bifurcation

Second paper for an undergraduate class on existentialism. PHIL 336: Twentieth-Century Continental Thought: Existentialism. Spring 2012. Professor Martin J. De Nys.

Course info: https://philosophy.gmu.edu/courses/phil336/course_sections/6694

Abstract:

The question of freedom is certainly not without controversy in the realm of philosophy. Seemingly innocuous conversations on the topic quickly develop into heated arguments regarding free will, determinism, theodicy, theology, God, and the like. And, of course, this should come as no surprise, as the epistemological and ontological implications of this philosophical paradigm comprise vast regions both within and outside of academia, extending into the very foundations of human existence itself. In fact, it is precisely the question of the meaning and nature of human existence that gave rise to the movement commonly referred to as Existentialism. Accordingly, when considering the crucial significance of freedom within existential thought, one might very well conclude that an investigation of the subject through the eyes of its greatest existential proponents may provide a fruitful stepping stone for our endeavors. We turn, then, to the work of Jean-Paul Sartre, whose insight into this matter will be of immense importance. Consequently, the purpose of this paper will be to provide a brief exposition of Sartre’s views on freedom, and to explore exactly what he means when he says “man is condemned to be free.”

En este trabajo, analizo las discusiones que mantiene el personaje de
Creonte con sus distintos interlocutores en Antígona para desvelar cómo Sófocles plantea, de modo similar a Platón, el problema de la ignorancia a la luz del diálogo. En el primer apartado, remarco la imprudencia de Creonte al comienzo de la obra, seguido de un examen de las respuestas de sus interlocutores. Seguidamente, resalto la figura platónica de Sócrates como aquél que conoce la naturaleza humana y, por consiguiente, es capaz de hacer reflexionar al otro para que mejore moralmente. Concluyo, entonces, que solo el filósofo puede prevenir
injusticias como la de este relato sobre Tebas, en la medida en que procura y mantiene un encuentro dialógico.

The aim of this study is to unveil the Kantian echoes of Fink's idea of a constructive phenomenology by deepening the common points of this idea with Kant's transcendental dialectic, among which the fact that both unveil structures of totality and are oriented towards a form of ungivenness. At the same time, the article shows some important differences and highlights a polysemy of the notions of given and ungiven characteristic of Kant's thought which Fink seems to have overlooked or at least to have passed under silence. This polysemy has nevertheless the potential to interrogate the meaning of these notions in Fink's thought and in phenomenology more generally.

This work proposes a reformulation of physical theory not as a structure of universal laws, but as a recursive topological modulation of accessibility a framework named Possest-PQF. Drawing on a recent mathematical result that rigorously derives irreversible fluid dynamics from time-symmetric molecular behavior, the argument shows that irreversibility is not an emergent property, but a singular collapse in the filtration topology. Concepts such as law, time, measurement, and proof are redefined in terms of torsional saturation and bifurcational constraints. The empirical is reconceptualized as that which results from structurally irreversible filtration: singular zones in which return is topologically incoherent.

This paper advances a transdisciplinary interpretation of the chimeric mitochondrial peptide, framing it not as a molecular tool but as a topological operator of filtrational disruption. Read through the lens of the Possest-PQF model, the chimera ceases to function as a hybrid form and instead emerges as a site of bifurcating catastrophe-a localized singularity in which form, function, and accessibility simultaneously dissolve. Drawing from molecular biology, topology, and philosophy of intensity, the text redefines chimerism as a dynamic field of disalignment-a torsional operator that interrupts the genomic continuum by reconfiguring the availability of structural information. Rather than treat the mitochondrion as an evolutionary relic or cellular engine, it is recontextualized as a site of ontogenetic filtration-a *gradient generator* where identity, code, and function are de-synchronized. The chimera thus becomes a bio-ontological event: neither entity nor hybrid, but the collapse of the genomic-semiotic continuum itself. In this collapse, new topologies of potentiality are traced, marking the chimera not as anomaly, but as the archetype of filtration in biologically encoded intensity fields.

Chaosmosis and Subjectivity: The Aesthetics of Félix Guattari (1930-1992) is the first doctoral thesis monographically devoted to the work of this great contemporary thinker. The aim of this study is the analysis of his aesthetics in the context of French post-structuralist thought, by means of a systematic analysis of the influences, stages and foundations of his work. From a state of the field which allows us to understand the historiographical keys in the reception of his thought, we then present the development of the complete Guattarian works, paying special attention to all the historical correlates, in order to thus picture the post-Lacanian Guattari who writes about machinic production, collective enunciation, micropolitics and ecosophy. Next, we address the groundings of Guattarian aesthetic thought in relation to four problem-authors: Joyce, in relation to Guattari's overwhelming volonté d'écriture; Proust, peak of Guattari's analytic ambitions, and an opportunity to talk about the phylum machinique in the context of his theory of a nonindividualized enunciation; Kafka, the minor, and collective enunciation; and finally, Schumann, paradigmatic example of the great importance music had in Guattari's work and life, and suitable viewpoint for a deep theory of the refrain. Ultimately, what this study tries to point out is the centrality of the aesthetic plane in Félix Guattari's work, just as the profound richness of Guattarian contribution to Contemporary Aesthetics.

Esta pesquisa contribui com o campo da Economia Política da Comunicação e Filosofia do Design por, respectivamente, questionar os efeitos do capitalismo no campo do design e transformações ontológicas do sujeito baseadas na lógica capitalista de produção e consumo. Adicionalmente, apresenta uma nova compreensão sobre design a partir da qual novas direções podem ser traçadas coletivamente para torná-lo mais crítico e humano. Esta pesquisa explora os desdobramentos da racionalidade capitalista no campo do design, defendendo a hipótese de que o design se desenvolve de forma desencarnada, isto é, enquanto ferramenta capitalista de alienação e transformação da natureza do ser baseado na produção de valor e consumo de mercadorias, por conseguinte, suprime a subjetividade do designer através da teoria funcionalista que desenvolve um programa acrítico a partir do qual imagens e experiências são geradas. A metodologia de pesquisa se baseia na Teoria crítica e utiliza os conceitos de Merleau-Ponty e Horkheimer, na devida ordem corpo encarnado e razão instrumental, para revistar a história do design e confirmar a hipótese proposta. Consequentemente, a análise investiga: a racionalidade na modernidade; capitalismo e a produção de valor; design enquanto oposição ao artesanato; a teoria funcionalista e o processo de design; a abstração de imagens e experiências; os resultados do desencarnamento do campo do design. Conclui-se, portanto, que a política do desencarnamento tem transformado a natureza humana e realidade, sendo o design uma de suas ferramentas mais efetivas. Contudo, designers continuam dependendo de seus corpos para trabalhar os quais devem resistir às abstrações capitalistas, por conseguinte, trabalhos futuros investigarão estratégias para decolonizar o campo do design a partir do corpo próprio.

The first major survey of Lyotard’s contribution to film theory, combining his original essays with new critical works by leading scholars
This collection presents, for the first time in English, Jean-François Lyotard’s major essays on film: 'Acinema', 'The Unconscious as Mise-en-scène', 'Two Metamorphoses of the Seductive in Cinema' and 'The Idea of a Sovereign Film'. Then, eight critical essays by philosophers and film theorists examine Lyotard's film work and influence across two sections: 'Approaches and Interpretations' and 'Applications and Extensions'. These works are complemented by an introductory essay by leading French scholar Jean-Michel Durafour on Lyotard’s film-philosophy, an overview of Lyotard’s practical film projects written by his collaborators Claudine Eizykman and Guy Fihman, and the synopsis for a later film project Memorial Immemorial, which Lyotard proposed but was not produced.

This preprint inaugurates the Possest–PQF series by introducing two topological operators — Cerbera (δ−) and Atropa (δ∗) — not as biological substances, but as bifurcational regulators of accessibility. Life, in this model, is not a substance but a recursive field of filtration intensities. The work expands the ontology of the Etzemic condition, situating AI, DMT, and mythic figures like Adam Kadmon as filtration singularities, not entities.

Rather than constructing a theory of being, this work diagrams the conditions under which accessibility folds, delays, or collapses. A filtration-based cosmology of life without substance.

➤ Keywords

Filtration, Bifurcation, Etzem, δ*, Possest, Accessibility Topology, AI, Adam Kadmon, Cerbera, DMT, Neurofiltration, Posthumanism, Fechner, Simondon, Deleuze, Scholem, Zimzum, Logarithmic Perception

The Silence They Cannot Hear: David Bohm’s Dialogue as a Filtrational Challenge to Pseudo-Intellectual Systems

This paper continues the conceptual trajectory initiated in Parrhesia as a Filtrational Singularity, extending the Possest–PQF framework to the thought of David Bohm. Dialogue, in Bohm’s terms, is not method but modulation — a filtration of intensities across a shared topological membrane. Like parrhesia, it enacts a rupture in the system’s architecture of recognizability. In academic and algorithmic cultures obsessed with citation, signal, and visibility, Bohmian dialogue becomes unhearable — not because it fails, but because it cannot be indexed. This paper does not analyze Bohm. It performs a bifurcation: a refusal to be processed by the very system it critiques.

Keywords: David Bohm, parrhesia, Possest–PQF, filtration, dialogue, technofascism, topology of presence, singularity

This essay reconfigures the philosophical legacy of Jean Cavaillès, Albert Lautman, and Gilles Châtelet through the lens of Gilles Deleuze’s thought. Rather than tracing genealogies or summarizing positions, it diagrams the transversal intensities at work within their mathematical philosophies. By treating each figure as a conceptual operator — not as a school, but as a force — the essay develops a filtrational reading in which mathematics becomes an ontogenetic site of individuation, virtuality, and topological invention. In Deleuze, these trajectories are not merely continued but transduced: history becomes a machine, tension becomes a field, and gesture becomes a diagram. The result is a non-hermeneutic engagement with philosophy as diagrammatic construction — a practice not of representation, but of generative intensity.

Alexandre Kojève's "Immanence et transcendance" (1939) critically examines Father Grégoire's attempt to prove the existence of God through metaphysical causality. In line with his 1930s lectures on Hegel, Kojève contends that theism and atheism are not resolvable through theoretical reason alone but require a practical decision. This early, previously unpublished text gives a unique insight into Kojève's criticism of transcendence.

Resumo: A morte é tema recorrente em diferentes esferas das culturas, com destaque para a arte. De fato, as distintas manifestações artísticas expõem, em seu bojo, a ambigüidade da condição humana, ao reafirmar simultaneamente a finitude -o profundo mal estar pela consciência de se saber mortal -e a vida -na medida em que a arte é criação. Com base nestas breves ponderações, o objetivo do presente artigo é apresentar díspares matizes da finitude a partir de duas expressivas obras de arte do século XX: O filme 'O Sétimo Selo' de Bergman e o livro 'O Estrangeiro' de Camus.