Subjectivity Studies

The background to the title of our exhibition is initially as
follows. Since the late 1940s, the term cybernetics has been
used to describe more or less self-regulating systems that
measure, anticipate, and react in order to intervene in
changing conditions. After its military beginnings, cyber-
netics was deployed first in technical, then in administrative
contexts; having started out in the field of complex ma-
chines, it moved into traffic planning, then urban and social
planning, criminology and—from the early 1970s—ecology.
At the postwar Macy Conferences, where ideas for advanc-
ing cybernetics were discussed, the attendees came to
include scientists from the humanities and the social and
natural sciences as well, among them Margaret Mead and
Gregory Bateson. Even then, the idea of self-regulating sys-
tems oscillated between a dystopian hypostasis of control
and surveillance, and a utopian idea of hierarchies and
hegemonies abolished within horizontal, universally accessi-
ble, and participatory social forms. Under digital capitalism,
however, the trade in anticipation has itself become profit-
able.

Nous allons tenter ici d’esquisser ce qui pourrait constituer une contribution de Michel Henry à une philosophie de l’enseignement de l’histoire. Si Jean-Michel Longneaux s’est attaché en son temps à dégager les implications de la phénoménologie radicale de la vie dans la pratique enseignante[1], nous allons de notre côté nous concentrer sur l’apport de Michel Henry à une nouvelle approche de l’enseignement de l’histoire. À notre sens, cette étude n’a encore jamais été réalisée. Cette médiation par sa phénoménologie pourrait nous aider à décrire autrement (au sens que Richard Rorty donne au terme de description) ce qui est l’enjeu de cet enseignement à propos duquel les intellectuels français, mais également belges, ne cessent de polémiquer. Certains, en effet, déplorent la perte du grand récit national, et sont accusés de véhiculer une vision « réactionnaire » de l’histoire au détriment des histoires plurielles, des récits des vaincus, conception qui peut elle-même être dénoncée comme instrumentalisation de l’histoire par des « politiques de reconnaissance », de « concurrence victimaire », de « guerres des mémoires » et des communautarismes divers. Par ailleurs, un autre débat a lieu sur le terrain de l’épistémologie entre les défenseurs d’une pédagogie de la transmission et les adeptes d’une vision socioconstructiviste de la pédagogie en histoire. C’est ce que nous appellerons le débat entre « pôle humaniste » et « pôle cognitiviste ».

This  article  aims  to  discuss  the  notions  of  body,  gender,  and  subjectivity  through  thephenomenon of enforced disappearance. First, it presents the interdisciplinary theoreticalframework used to conceptualize these dimensions, and then explores how they relate toviolence. The objective is to analyze these dimensions to understand the lived experience of awoman searching for a missing relative in a situated context of violence. A qualitative researchstrategy was designed to delve into these subjective processes, based on an in-depth interviewwith a woman whose family member has disappeared. The results show how enforceddisappearance alters the discussed dimensions: the body can be perceived as split, gender actsas a modulator in the meaning of violence, and subjectivity emerges as a way of reclaiming theexperience. The article discusses the importance of these dimensions in understanding what itmeans to live through the experience of having a missing relative. It concludes by emphasizingthe need to integrate these dimensions into future research and interventions.

Politik psikoloji, kısaca, politik davranışların ve bunların arkasında yatan psikolojik süreçlerin arasındaki ilişkiyi inceleyen görece yeni bir çokludisiplinli bilim dalıdır (Cottam, Mastors, Preston ve Dietz, 2017, s. 28). Bu, genellikle, halkın veya bireylerin politikaya etki eden davranışlarının arkasında yatan psikolojiyi ve politikacıların karar alma süreçlerindeki psikolojik etmenleri olmak üzere iki yönlü bir araştırma süreci olabilmektedir. Duygular ise, her iki yönlü etmenler arasında önemli bir rol oynamaktadır. Duyguların önemi, algılarımızı, yargılarımızı ve seçimlerimizi etkileyebilmelerinden gelmektedir. Günümüz duygu çalışmalarının felsefi kökenlerinin neler olduğu ve doğa bilimlerindeki gelişmeler ile sosyal bilimlere kazandırdığı yeni yaklaşımlar ele alınmaya çalışılacaktır. Duygu çalışmaları kapsamında literatürü derli toplu bir tarihsel arka plan şeklinde sunulması istenmektedir. Ancak üzerine oldukça geniş bir literatür bulunan duygu çalışmaları, bu bölümde her bir ayrıntıya girilemeyeceği için elbette eksik yerler ve değinilmeyen düşünürler ve kuramlar bulunmaktadır.

We often assume that an event is something that comes from the outside: an accident, an encounter, a loss, or good news. However, not everyone experiences the same event in the same way. What shakes one person to the core may pass by unnoticed by another. This suggests that an event is not only about what happens, but about how it touches something within us. Through a reflective approach, this article explores the relationship between events, inner experience, and the structure of human consciousness, particularly in how we remember, understand, and change. From there arises a new insight: that time and memory are not merely external frameworks, but integral parts of our inner architecture-where reality is interpreted, and life is lived.

Introductory Essay ……………………………………………………………………………… 3 The Language of Nature and the Nature of Language in Virginia Woolf's Orlando …………..11 "The Violence of Poetry, and Silence": Titus Andronicus as the Abject Collapse of Narrative.. 32 Annotated Bibliography …………………………………………………………………………45 Graham 3 Overview Julia Kristeva's seminal theories of the signifying process and the abject illuminate texts that challenge readers' expectations. Kristeva's psychoanalytic and linguistic ideas build analytic links between texts as seemingly disparate as Virginia Woolf's 1928 novel Orlando and William Shakespeare's late 1590s play Titus Andronicus. In this portfolio, I will apply Kristeva's distinction between the semiotic and the symbolic to elucidate the multiple meanings of nature in Woolf's Orlando, as well as utilize Kristeva's notion of the abject to analyze the narrative breakdown of Shakespeare's Titus Andronicus. In doing so, I will trace the development of Kristeva's ideas since their publication and situate them in a modern critical context. Although Woolf and Shakespeare may seem to have little in common, these outwardly mismatched texts share an important element: they defy narrative convention. Orlando and Titus Andronicus both challenge readers' expectations of how a narrative should be shaped. Orlando is

Over the past two decades, there have been attempts to apply ideas from figurational sociology founded by Norbert Elias in research of different aspects of organizational life. The central contributions are derived from his theory of the civilizing process and the principles of process sociology. While this research mostly is relevant for contemporary organization theory, many contributions tend to emphasize Elias's relational approach to the neglect of his functionalism, which underlies the whole corpus of Elias's works. Rediscovery of Elias's functionalism opens up the way for a fruitful reinterpretation of the central concept of his sociology, figuration, and enables to find new ways of combining figurational sociology with more familiar approaches to organization theory, in particular, with contingency theory. This helps to identify the factor of technology in the theory of the civilizing process and place it in the context of the concepts of figurational sociology such as interdependence, power and subjectivity, which enhances the analytical strength of figurational approach to organizations. The paper discusses some applications of figurational sociology to date and points to new directions in the study of organizations with the use of the conceptual tools of figurational approach.

Este ensayo propone una revisión filosófica del concepto de “inconsciente” a partir de cuatro tradiciones clave: Hartmann, Freud, Jung y Lacan. En lugar de concebirlo como entidad ontológica, se lo interpreta como una estrategia explicativa frente a aquello que escapa al pensamiento. Nombrar lo incierto como sistema revela una necesidad epistemológica que merece ser interrogada.

La investigación no pretende negar el valor clínico ni cultural de estas teorías, sino cuestionar los fundamentos que las sostienen: ¿qué se pierde cuando el impacto se convierte en estructura y la afectación en técnica? Desde esta perspectiva, el ensayo desplaza el foco desde el contenido oculto hacia el modo de aparición del inconsciente, entendiendo su manifestación como presencia sin inscripción.

Para ilustrar este giro, se recurre a ejemplos como el delfín, cuyas modulaciones psíquicas ocurren sin narrativa simbólica, revelando que la vivencia no depende de la simbolización. Finalmente, se explora la posibilidad de que lo que emerge desde la interioridad no remita a lo propio, sino a presencias relacionales inlocalizables. Así, se propone una ontología sensible del psiquismo: una concepción del inconsciente como horizonte epistémico, que apuesta por la escucha abierta antes que por la clausura explicativa.

This is an introduction to the traditional Indian concept of four levels of human consciousness. It deals in particular  with the fourth level, in which the great saying or mahavakya I am Brahman is presented, from the teachings of Swami Vivekananda (1863-1902).
In this article there is also an introduction on the meaning of Brahman, traditionally the  highest level of consciousness  (though a fifth level appears to becoming known over the last  millennium or so), and also the yoga attitude that when put into practice enables us to acquire the ability to actually experience the content and meaning of of consciousness at this level.
There will be a further publication in Vivekananda's words on the details of meaning in Brahman and the lifestyle and yoga to actually experience the ultimate meaning for oneself.

What does the imperceptible mean? Is not such a question unavoidable for Maurice Merleau-Ponty, who is an illustrious thinker of perception? In this paper, I demonstrate that the French philosopher, in his published texts and unpublished manuscripts, provides an insightful reflection regarding the phenomenon of imperceptibility, which permeates some main domains of his thought. I underscore that his approach is articulated on two intimately related concepts, namely the imperceptible and the imperception. I start by unveiling Merleau-Ponty's archetypal refusal of two extreme philosophical positions that conceive of the imperceptible, on the one hand, as a purely factitious or factual entity, and, on the other hand, as a radical and absolute reality. This approach leads me to discuss Merleau-Ponty's keynote conception, namely an imperceptibility that appears paradoxically at work for perception. I show that such an interdependence between imperception and perception typically takes for him the form of a specific chiasm, of which I scrutinize several notable expressions. Lastly, I address Merleau-Ponty's insightful sketch of an even further sophisticated theory, wherein imperception would be eventually reintegrated within perception itself.

The Neural Pattern Replication (NPR) Axiom provides a foundational, empirically testable framework for understanding the relationship between neural activity and phenomenal experience. It is posited as the minimal sufficient axiom for a science of consciousness engineering, aiming to guide research in applied cognitive neuropsychology and the development of synthetic minds. This axiom operates under the guiding principles of physicalism, functionalism, and empiricism.

This paper aims to study the process of identity shaping of a teenager in a family from the perspective of Subjectivity theories. The process of identity formation has been one of the main concerns for various critical approaches in human sciences in general, and the psychoanalytical and Marxist approaches in particular. The case study of the present research is the character of Alyosha from Andrey Zvyagintsev’s film, Loveless (2017). Since there is no particular theory for the contentual analysis of Film, critics in the analysis of the films’ content, take advantage of various literary, sociological and psychoanalysis theories. Therefore, the Conceptual Framework of the present study concentrates on the critical approaches of Structural psychoanalysis and Structural Marxism; particularly definitions of the Unconscious, Repressed Desire, the Name of the Father by Lacan, the Ideology, ISAs, RSAs by Althusser, and the Žižekian concept of Lack of Language. This investigation in the pro...

IMAGENS/CAPALl Grafismos a partir de pintura corporal Guarani CONVERSÃO PARA EPUBLl Cumbuca Studio A reprodução parcial deste livro sem fins lucrativos, para uso privado ou coletivo, em qualquer meio impresso ou eletrônico, está autorizada, desde que citada a fonte. Se for necessária a reprodução na íntegra, solicita-se entrar em contato com os editores. 2 a edição | Junho, 2019 n-1edicoes.org A Tício, pelo teko porã que criamos no dia a dia de nossas danças singulares A Rolf, pela delicada confiança que atravessa os tempos A Marcelo, pelo início de um possível Axs amigxs. Trata-se sempre de liberar a vida lá onde ela é prisioneira, ou de tentar fazê-lo num combate incerto.

This article argues for the urgent need to radically revise our ontological understanding of the Universe. The starting point is the participatory anthropic principle formulated by J. A. Wheeler, which posits the interdependence of the Observer and the Universe. From this standpoint, the author develops the thesis of the Universe’s subjectivity and interprets planetary bodies as its manifestations. The article explores the reasons behind modern science’s reluctance to accept this conclusion, as well as the implications such acceptance would have for science and for humanity’s self-awareness. It raises the issue of a paradigm shift: from a mechanistic to a living and holistic view of Existence.

Стаття обґрунтовує необхідність радикального перегляду онтологічних уявлень про Всесвіт. Вихідним положенням є антропний принцип участі, сформульований Дж. А. Вілером, який передбачає взаємозалежність Наблюдателя і Всесвіту. З цієї позиції автор розвиває тезу про суб’єктність Всесвіту та планетарних тіл як її виявів. Аналізується причина небажання сучасної науки прийняти цей висновок, а також наслідки такого прийняття — як для науки, так і для самоусвідомлення людства. У статті порушується питання про трансформацію парадигми: від механістичної до живої та цілісної картини Буття.

This article is a philosophical manifesto affirming the subjectivity of planets and calling for a radical redefinition of life itself. The author challenges the biological reductionism of modern science by presenting a metaphysical and intuitive vision of the Universe as a living, conscious Whole. Planets are not inert objects, but sentient beings with their own perspectives, capable of awareness and intentionality. Drawing from Eastern philosophy, esoteric traditions, mythology, and theories of consciousness, the text proposes a new scientific paradigm-one that moves from the exploration of objects to a dialogue with subjects. The article concludes with a call to restore cosmic sensitivity and inner silence as a path toward genuine communication with the Living Cosmos.

SUBJETIVIDAD; esto hace referencia a la manera en que una persona siente, piensa e interpreta su realidad, la cual es única, pero socialmente esta moldeada. La subjetividad no es solo psicológica o interna, sino: *Construida socialmente. *Expresada en la interacción con otros (intersubjetividad). *Encarnada en el cuerpo (Bourdieu). *Moldeada por estructuras sociales (campo, hábitus). Y siempre en relación con lo objetivo, no en oposición a él. Componentes Emociones: Son las reacciones psico siológicas que representan modos de adaptación del individuo cuando percibe un objeto, persona, lugar, suceso o recuerdo.

This article is a philosophical manifesto affirming the subjectivity of planets and calling for a radical redefinition of life itself. The author challenges the biological reductionism of modern science by presenting a metaphysical and intuitive vision of the Universe as a living, conscious Whole. Planets are not inert objects, but sentient beings with their own perspectives, capable of awareness and intentionality. Drawing from Eastern philosophy, esoteric traditions, mythology, and theories of consciousness, the text proposes a new scientific paradigm — one that moves from the exploration of objects to a dialogue with subjects. The article concludes with a call to restore cosmic sensitivity and inner silence as a path toward genuine communication with the Living Cosmos.

Статья представляет собой философский манифест, утверждающий субъектность планет и необходимость радикального переосмысления понятия жизни. Автор противопоставляет биологическому редукционизму современной науки метафизическое и интуитивное восприятие Вселенной как живого, сознательного Целого. В статье раскрывается идея, что планеты обладают внутренним центром осознавания, собственной перспективой и могут быть рассмотрены как личности, участвующие в Диалоге Мироздания. Эта позиция опирается на синтез восточной философии, эзотерических традиций, мифологии и философии сознания, предлагая новый вектор развития науки — от исследования объектов к общению с субъектами. Призыв к пробуждению космического чувствования и внутренней тишины завершает текст как путь к подлинному контакту с Живым Космосом.

In the veil of avidyā, the ground (gzhi), a boundless dharmakāya expanse of non-dual awareness, cloaks itself in pratītyasamutpāda, the fleeting web of dependent arising, which is emptiness (śūnyatā), devoid of inherent self. Like clouds drifting across an endless sky, this misrecognition obscures the ground's primordial purity (ka dag), casting phenomena as saṃsāra's transient dance, a mirage flickering in the desert of delusion. Ignorance weaves an intricate tapestry, binding awareness to the flux of arising and ceasing, yet the ground endures, a crystal sphere untouched by illusion's passing shadows. In the awakening of rigpa, luminous awareness, this same ground unveils its spontaneous presence (lhun grub), where phenomena blossom effortlessly, unbound by causation's chains, vivid as rainbows in a dawn untouched by dusk. Like a polished lens, the ground reflects all without clinging, its clarity unmarred by saṃsāric traces. Rigpa discloses the ground's innate purity and natural abiding (rang bzhin gnas pa), where forms arise as uncontrived light, dissolving duality in a cascade of boundless clarity. No effort constrains this radiance; phenomena, pure and free, shimmer as the ground's own luminous display. Yet, no shift stirs the ground's depths; its empty essence, like a sky embracing storm and serenity, persists ever-unchanged. Saṃsāra and nirvāṇa, mere reflections of the mind's play, dissolve into the ground's luminous void, their seeming duality unveiled as śūnyatā's vibrant truth. Beyond the ebb and flow of arising or ceasing, the dharmakāya ground abides as reality's non-dual heart, where all manifestations-causal or spontaneous-reveal their empty, self-liberating nature. Resting in its pristine clarity, awareness beholds the ground's eternal purity, where ka dag and śūnyatā intertwine, and liberation shines forth, ever-present, uncreated, the unbound expanse of awakened truth.

What was causing you to not be aware or to be aware when you're not aware? Or, wait a minute, you're aware,  but your brain isn't aware. How can you be aware when your brain isn't? What's going on there? 

It doesn't make any sense. You mean something that happens to me a quarter of a second later keeps me from noticing what's happening to me now.  And if what happens to me a quarter of a second later doesn't happen to me, then I respond now.

This essay is a phenomenological elaboration of the Chakrasamvara Tantra. The Tibetan Chakrasamvara Tantra brings forth a naturalistic understanding of the process of the Embodiment of Being and the process of the invocation of the Bliss of Embodied Being. The Chakrasamvara Tantra, beautifully describes the experience of the Beatific Vision of Being, as well the invocation of the Beatific experience of Being, the Beatific experience of primordial luminous awareness. Awareness knows Being. Our minds know only form. Our mind does not experientially know Being.

coNteNts Acknowledgments xi introduction: Genealogy and theory of the improper name 1. ned ludd, the machine Breaker 2. Allen smithee, the Anti-auteur 3. monty Cantsin, the open Pop star 4. luther Blissett, the mythmaker 5. Anonymous, the transducer Conclusion: the improper name as medium and Gap notes index Deseriis -IMPROPER NAMES -Book Interior.indb 9 7/31/15 11:25 AM Deseriis -IMPROPER NAMES -Book Interior.indb 10 7/31/15 11:25 AM xi ackNowleDgmeNts Improper Names is dedicated to all those who invented, borrowed, or stole a name in the service of a shared project or a common cause. Without them, this book would simply not exist. More concretely, I would like to thank a number of practitioners who agreed to be interviewed or consulted on specific chapters of the book. These include John Berndt, Dr. Al Ackermann, and Florian Cramer for the chapter on Monty Cantsin; and

In this paper, I provide a history of Kant's extensive experimentation with the doctrine of the schematism. I claim that diverse interpretations of schemata-as syntheses or intuitions; as attributable to the imagination or to the understanding; even as wholly incomprehensible-mark specific stages in Kant's own thought, and that the changes in the doctrine reflect changes in the very idea of transcendental philosophy. Ultimately, I argue that the instability here lies at the heart of Kant's critical project: the schematism plays an essential role in securing its most basic presupposition, but it is difficult to account for within that project. This is a problem that Kant recognizes and grapples with directly, without completely resolving it to his own satisfaction. The most elusive doctrine in Kant's philosophy is the one that lies at its center. Kant's warning in his earliest presentation of the schematism, that it is "a hidden art in the depths of the human soul, whose true operations we can divine from nature and lay unveiled before our eyes only with difficulty," 1 heralds two decades in which he continues to reconsider exactly what schemata are, what the project of the schematism involves, and whether any of this is comprehensible to us at all. This doctrine is nevertheless indispensable. The hallmark of the critical philosophy is its division of human cognition into "two stems" (A15/B29): an understanding, which contributes concepts, and sensibility, which contributes a manifold of intuition. It is the schematism, however, which makes this duality coherent by showing that it is not absolute: here the branches of Kant's system curl back together, and cognition forms a whole. For this reason, Kant's experimentation with the doctrine reveals the tensions within his philosophy far more than do the comparatively stable histories of the faculties it seeks to connect. This experimentation is my subject in the following. My primary aim is to show that it is genuine. There is no one version of the schematism underlying all of the others; nor is the doctrine simply vague, and characterized haphazardly one way or another in different contexts. One can say what the schematism is at various points, and why,

De la página 85 a la página 95 En las siguientes líneas revisaré a grandes rasgos la interesante propuesta de Judith Butler, expuesta en su teoría sobre la performatividad de género, como uno de los fundamentos básicos de la política de la democracia radical, fundamentalmente, en su relación con el debate por el reconocimiento de la diversidad sexual y de expresiones género. O lo que se ha denominado, el reconocimiento del sector poblacional LGTBIQ. 1 Democracia radical, género, LGTBIQ, performatividad. Judith Butler y la teoría de la performatividad de género Judith Butler and the theory of the performatividad of gender Judith Butler et la théorie de la performativité de genre 1 La abreviatura o acrónimo LGTBIQ además de explicitar algunas definiciones relacionadas con la diversidad de orientación sexual y de expresión de género busca ser descriptiva e incluyente. Aunque reconozco la dificultad inherente a las clasificaciones dicotómicas y las taxonomías en este difuso tema y sobre todo la discutible existencia de orientaciones e identidades sexuales y de género fijas, se intenta con ella dar algunas definiciones para ilustrar a las personas que no estén muy familiarizadas con el tema. Así, LGTBIQ se refiere a Lesbianas (mujeres homosexuales: es decir, orientadas erótico-afectivamente hacia personas de su mismo sexo), Gays (hombres homosexuales), Bisexuales (personas orientadas erótico-afectivamente hacia ambos sexos), Transgénero (personas que trascienden o rompen las definiciones convencionales de hombre y mujer, no sólo en su aspecto físico sino también en sus actitudes, maneras y gestos [género: hace referencia a la forma en que una persona se percibe a si misma en relación con las concepciones socioculturales de masculinidad y feminidad]. Pueden o no iniciar cambios en su cuerpo), Transexuales (personas que han decidido mediante un proceso quirúrgico cambiar sus órganos sexuales externos), Transvestis (parte del grupo transgénero, que se sienten y se visten de tiempo completo siguiendo los modelos establecidos para el género opuesto) y Transformistas (transvestis ocasionales, para presentaciones o espectáculos). Intersexuales (personas que biológicamente desarrollan las características físicas y genitales de ambos sexos, sobre las cuales recae doblemente discriminación por razones de orientación sexual y expresión de género y son mutiladas al nacer con base en arbitrarias decisiones discriminatorias). Queer (del inglés: raro, extraño) que no se enmarcan en ningún tipo de categoría identitaria sexual o de género y están enmarcados en un movimiento contracultural que desafía la existencia de tales categorías para definir la diversidad sexual. Estos datos son basados en el texto producido por la fundación Colombia Diversa: Voces excluidas: legislación y derechos de lesbianas, gays bisexuales y transgeneristas en Colombia. Autores varios. Tercer Mundo Editores. Bogotá. 2006.

Jan Stasieńko w książce Media Technologies and Posthuman Intimacy opublikowanej przez wydawnictwo Bloomsbury w 2022 roku podejmuje ważne współcześnie kwestie dotyczące naszych intymnych związków z technologią. Konieczność określenia (a właściwie nieustannego określania) siebie i świata w środowisku technologicznym i medialnym, zapośredniczającym większość interakcji, wymaga dostrzeżenia zachodzącej obecnie rekonfiguracji intymności, która z ludzkiej staje się postludzka, jak twierdzi Stasieńko. Intymność jest zapośredniczana przez technologię ze względu na impet technologii medialnych, które stanowią naszą doświadczaną rzeczywistość. Ta sytuacja zmusza nas do pogłębionej refleksji, przekraczającej dotychczasowe formy ustanawiania samookreśleń, opartych na świadomości i sprawczości człowieka jako racjonalnej jednostki. Transformacja ludzkiej intymności, a także emocjonalności i podmiotowości, które Stasieńko postrzega jako powiązane, zachodząca pod wpływem inwazyjnych technologii, sprawia, że stają się one postludzkie 1 . Postludzki 1 Wprowadzając pojęcie postludzkiej intymności, Stasieńko sięga do klasyki myśli posthumanistycznej oraz podkreślanych na jej gruncie kategorii "innego", "zwierzęcia" i "maszyny", łączonych w postaci cyborga współistniejącego z innymi gatunkami stowarzyszonymi od czasu Donny Haraway.

According to anthropology, humanity is not a "substance" but a process of permanent transformation of its features and potentialities. Digital wireless technology is a relevant and, at the same time, dangerous ally for the metamorphosis of humans and their natural and social environment. Indeed, new technology requires a co-creation of online activities and meanings as well as an active and deep involvement of users in everyday life. Such phenomenon can be defined as a 'process of subjectivation' since it is based on mediated interaction which produces a modification of that same individual. AI, therefore, provides a subjectivity shaping which implies several psychic dimensions such as consumption, judgement and affection. This work mainly focuses on the subjective implications of human-digital interaction in terms of the transformation of the way humans perceive and conceive their lives. In particular, does a digitally mediated environment guarantee a subjects' awareness? The work is conducted by interweaving interdisciplinary concepts and methodology to highlight the psychic emergence in the digital world and the processes of subjectivation determined by the constant online activity which is enriched by subjective, affective and cognitive human potentialities. Concepts such as consumption, judgment and affection are highlighted to analyze the psychic level of subjectivity and lead a reflection on the problem of awareness of subjects who establish a close correlation between their lives and the digital world.

Digital technology extends our psychophysical abilities and has now fully constituted our nature. Using an interdisciplinary approach that combines philosophical, psychological, and neuroscientific research tools such as neuroimaging it is possible to derive a broad picture of the processes that shape contemporary subjectivity and identify current trends and to answer the questions: How far can digital technology be used to shape and guide our decisions, desires, and personalities? Can we think of digital as an outside tool, or does our mind see it as an integrated element of our body-mind? To what extent is digital a tool for fair and balanced growth and advancement of our potential? The hypothesis taken into consideration and discussed in this work is that the human-digital interaction goes beyond the categories through which the nature-technic relationship was thought of in the past in Western philosophical thought, as nowadays, thanks to scans of the brain, it is possible to recognize how digital technology modifies neural connections and intervenes in the development of certain areas of the brain. As we use digital and reflect upon it, our mind is already changing. The formation of the contemporary personality, therefore, takes place within digital processes which: affect subjectivation; they tend to follow approved schemes; they can be technologically oriented. If we consider the importance we attribute to humanity as a "human resource", do we run the risk of a guided enhancement of it?

This paper presents a theoretical framework for understanding existence, potentiality, and realization through a set of axiomatic principles. Central to this model are the First and Second Laws of Potentiality, the Interdependence Principle, and the concept of a timeless Initial Potential State (IPT) coexisting with a Primordial Consciousness (PB). These elements form the basis for a unified existential model that bridges metaphysics and ontology, proposing mechanisms for the transition from latent potential to physical reality. Implications for cosmology, consciousness studies, and the philosophy of mind are discussed.

İnsanlar asırlar boyunca çeşitli nedenlerle yaşadıkları coğrafyaları terk edip yeni yerlere yerleşmişlerdir. Bu yüzden insanlık tarihi aynı zamanda göçlerin ve yer değiştirmelerin tarihi olmuştur. Bugün küresel ekonomik eşitsizlik, siyasi çatışmalar ve iklim değişiklikleri dünya genelinde göçü etkilemeye devam etmektedir. Birleşmiş Milletler Mülteciler Yüksek Komiserliği (UNHCR)’nin 2023 yılı verilerine göre son 70 yılda dünya çapında 110 milyon insan savaş, çatışma, şiddet ve insan hakları ihlalleri nedeniyle yerlerinden edilmiştir (unhcr.org, 2024). Dolayısıyla “göçmen beden” bugün çağımızın önemli bir öznesidir. Politikadan ekonomiye, sosyolojiden felsefeye kadar birçok disiplini etkileyen bu özne görsel kültür alanını dolayısıyla sanat alanını da etkilemiş ve son yıllarda bu konuda birçok imge üretilmiştir. Görsel kültürdeki temsiller, “biyopolitika”ların nesnesi haline getirilen bu bedenlerin yaşadığı deneyimleri anlamak ve bu deneyimleri doğru bir şekilde aktarmak için kritik bir öneme sahiptir. “Yerinden Edilen Bedenler: Görsel Kültürde Göç, Sürgün ve Mobilite” adlı bu tez çalışması Michel Foucault’nun “biyopolitika” kavramı bağlamında “yerinden edilen bedenler” in görsel kültürde hangi çerçeveler içinde temsil edildiklerini irdeleyip, bu çerçevelerin dışında alternatif temsillerin olanaklarını araştırmaktadır. Bu çalışmada disiplinler-arası bir alan olan görsel kültür çalışmalarının analiz yöntemi kullanılmıştır. Bunun için görünürlük rejimleri içinde “göçmen bedenlerin” ne kadar görünür olduğu ya da ne şekilde görünür olduğu ve yaşanılan olayların dolaşımda olan görüntülerle temsil edilip edilemediği gibi sorular sorulmuş ve bu sorular üzerinden yerinden edilme mevzularını ele alan görseller yorumlanmış; Türkiye’den ve dünyadan sanatçıların güncel sanat alanındaki üretimleri, sinema filmleri, belgeselleri ve fotoğrafları yine Türkiye ve dünyadan medya görselleri incelenmiştir.

This paper presents a conceptual model that bridges insights from Mahāyāna Buddhism with formal mathematical structure. Using a limit-based equation, it describes the dissolution of classical experiential variables-mass, space, time, and motion-and introduces Ψ(x), a symbolic field representing unresolved internal potential. This formulation resonates strongly with key insights from the Madhyamaka and Yogācāra schools, particularly the notion that form and emptiness are not opposites, but mutually reflective. The model is not proposed as a physical theory, but as a structured lens through which to explore boundary states such as death, deep meditation, and ego dissolution.

The objective of this study is to advance a theoretical and methodological proposal for the analysis of subjectivity construction in independent musicians. Existing social and cultural theories of subjectivity have not satisfactorily addressed the artistic experience of musicians. We present an analytic model that highlights the place of language from a perspective informed by dialogical theories and which also incorporates the aesthetic dimension of subjectivity in the occupational field. By analyzing six narrative interviews, we offer a qualitative insight into how independent musicians subjectively experience their musical activity. We constructed dialogical dimensions associated with four subjective movements in the interviewees' discourse: aesthetic, activity, authorship, and reflectivity. Our findings about the configuration of musical subjectivity yielded three core points of articulation: musical self, existential self, and musical-occupational self. The musical self emerges as a particular subjective configuration, since creative activity represents a point of vital and occupational grounding where the boundaries between work and subjective experience appear to fade. Employing the aesthetic dimension of subjectivity made it possible to add complexity to the articulation and integration of various subjective elements of a psychological and social nature that have traditionally been studied in isolation.

Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto * Fecha de recibo: 23 de marzo de 2007. Fecha de evaluación: 12 de abril de 2007. Fecha de aprobación: 16 de mayo de 2007. Este artículo forma parte de la investigación "Vidas ejemplares y construcción del sujeto colonial", que contó con la financiación de Colciencias y la Universidad Javeriana. Esta investigación forma parte del Grupo "Historia Colonial" (Icanh y universidades Javeriana, Nacional y Andes) (registrado A) y de la línea "Historia del cuerpo" del Grupo "Prácticas culturales, imaginarios y representaciones", del

The article examines the problem of subjectivity and identity formation, the specifics of individual and collective identity research. It is noted that the study of subjectivity, "I" (self), which is the source of the formation of individual identity, actualizes the study of this problem in many social and humanitarian sciences. It has been established that in a broad interdisciplinary context, it is a search for an effective methodological toolkit for determining the dynamic matrix of subjectivity, which is constantly changing in the modern globalized society. In the context of the study of the phenomenon of subjectivity and identity, the socio-psychological theory-the theory of traits, the theory of roles and the humanistic theory-is briefly considered. It was found that all these theories cannot adequately investigate the subject's identity, the possibility of using E. Erikson's identity theory and the direction of social constructionism, where human subjectivity is constructed here and now in relations with other people using speech practices of discourse, was analyzed. It was determined that the discourse in the understanding of social constructionists is a kind of material basis of the practices of social construction of reality, thanks to which the "I"-construction of subjectivity is constructed.

This essay analyzes statistical and demographic data for Lviv and East Galicia and introduce the collective socio-cultural and economics models for the city and the region. It is in a way an experimental platform to feature and entertain the notions of togetherness and otherness between the Ukrainians, Poles and Jews. We are also attempting to find a matrix to accommodate the ethno-national and social composition that allegedly had been initially formed in the last decades of the 19th century and continued to develop in the given proportions through the interwar period.
According to our model there was a structural continuity in the development of the ethno-national, economic, social and cultural stratification of the city and region. The multilateral data from the two official Polish censuses (1921 and 1931) in conjunction with the correlated Polish statistical publications of the time were our main sources. We however have gone further and interpreted the given stratifications vis-à-vis the historical and literary narratives dealing with the inter-communal interactions on personal and political levels.

The paper explores the widely circulated idea that algorithms will soon be able to know people “better than they know themselves.” I address this idea from two perspectives. First I argue for the particular subjective qualities of experience and self-understanding issuing from our engagement with the world and the constitutive role of our reflexive relation to ourselves. These are not “known” by the algorithms. I then address our fundamental opacity to ourselves and the biased, partial, and limited nature of human self-understanding. Our failure to know ourselves is however essential to our subjectivity and therefore, to know a subject in a perfect way that bypasses these limitations is actually not to know them. Taken together, both directions show that while algorithmic knowledge of humans can be vast, and can outperform their own knowledge, it remains foreign to their subjectivity and cannot be said to be better than self-understanding.

O presente trabalho busca traçar um diálogo entre a filosofia e a literatura, visando uma abordagem interdisciplinar acerca da questão do decolonialismo, tendo como material primário a obra O diário de uma favelada (1960), da escritora brasileira Carolina Maria de Jesus. Buscamos abordar a obra tendo como horizonte interpretativo o pensamento do filósofo Michel Foucault com a noção de escrita de si, sendo uma das ferramentas utilizadas para o cuidado de si, como o concebe em sua Hermenêutica do sujeito (2010). Também buscamos apoio em Simone Weil, em um diálogo com suas colocações acerca do colonialismo e da ideia de desenraizamento da alma, presentes nos escritos Contra o colonialismo (2019) e O desenraizamento (2001).
Palavras-chave: Escrita de si. Literatura e filosofia. Desenraizamento. Colonialismo. Subjetivação.

This essay seeks to build a dialogue between philosophy and literature, aiming at an interdisciplinary approach to the issue of decolonialism, having as main material the literary work Child of the dark (1960), by the Brazilian writer Carolina Maria de Jesus. We intend to approach the issue having, as an interpretive horizon, the thoughts of the philosophers Michel Foucault and Simone Weil. Foucault's idea of selfwriting, worked by the author in his seminars and, above all, the idea of writing as selfcare and interpretation of the subject as an active part in the process of its subjectivization. And Weil's with her statements on colonialism and the idea of uprooting the soul.

The body implies an alterity to which to offer it so that a social bond can be established allowing subjective construction. Technology allows you to make your own body, to build a new body in different ways.Technologies, in the body, in health, in the ways of eating and inhabiting a space. The intervention is not only in each individual body but also in the whole of the social body. The entire space of stocks is politicized over the body.
Human evolution may depend on technology? What are we or are we ceasing to be? Many of the questions dominate the landscape of speculative answers in which the body is the focal point. In this context, the body becomes important in social criticism and technology allows us to better understand the structures through which the body as a set of facilities reveals the map of the body at the present moment.

In this paper I juxtapose the plays of Tom Stoppard with the theory of Slavoj Žižek in order to show why Stoppard’s plays are successful metaphysically speaking. How Stoppard structures his jokes, characters, and plays reflects an awareness of how reality and perception operate. While the playgoer or reader would intuitively enjoy Stoppard’s plays, I hope to explain more concretely how Stoppard does this by analyzing the plays within the framework of Žižek’s theory.
Žižek’s elaboration and appropriation of the ideas of (chiefly) Lacan and Hegel present a workable model for literary theory. He builds off of the Derridean play of words by applying the idea of différance to ontology: as in the meaning of a word, there is always an impassible parallax gap, the minimal difference between a subject’s essence (its real nature) and its existence (its imaginary or fantasized nature) (The Parallax View 11). By making parallax shifts from one image to another, we begin to locate the real subject by identifying what it is not.
I examine minimal difference in Stoppard’s plays on several levels. On the sentence level, I analyze the construction of a joke as the juxtaposition between two different images, the parallax shift between the pragmatic expectations and literal meanings. Because of Stoppard’s characteristic play-within-a-play device, the audience sees a parallax view of a “real” person on stage and that person as an actor within a play. A parallax view also occurs structurally by shifting between the play-within-a-play and the “real” life within a play. Finally, I consider the political implications of Stoppard’s use of minimal difference.

The Damasian concept of emotion and the self fits within the emotivist tradition, viewing mind and reason as embodied realities linked to the body and its social and natural interactions. Emotion, for Damásio, creates the context for reason to operate effectively, aligning with anti-Cartesian ideas. Due to the role of emotions, this may be used to suggest that living beings are not just skin-bound entities but processes integrating body and environment. Therefore, we examine both his relevance to contemporary philosophy of mind and self, and his possible contribution to naturalized metaphysics, particularly within Developmental Systems Theory.

Review article of Jacopo galimberti. Individuals against Individualism: Art Collectives in Western Europe (1956–1969). Liverpool: Liverpool University Press, 2017; Marco Deseriis. Improper Names: Collective Pseudonyms from the Luddites to Anonymous. Minneapolis: University of Minnesota Press, 2015.

Can religious law serve as a source of inspiration for a modern legal system? As all religious legal systems, Jewish law includes statutes that rely on a premise of divine omniscience. By assuming a worldview in which God sees into the human heart, Jewish law can allow for subjective and personalized legal norms that derive from individuals' assessments of value or need. Ostensibly, the centrality of divine omniscience in enabling such laws renders them irrelevant to a secular legal system. This article highlights how, surprisingly, the legal structure of these norms may nonetheless be a fruitful source of inspiration for a modern legal system. The article focuses on the Jewish legal model of personalized copyright, and demonstrates how this model could be applied in modern secular law by replacing the function of the belief in divine omniscience with the use of big data.

Venice, Santa Lucia, Terminal Station. Crossing the train station concourse and entering the forecourt, a world opens up: the Canale, the vaporetti, the gondolas, churches and palazzi. So much uniqueness, so much culture, so many stories. If one wants to slip-on the way to the major sights-into the narrow alleys, it's just a matter of turning left, then right, crossing the Ponte degli Scalzi, keeping the Burger King to your left, entering the Calle Lunga and turning left again a few meters later and following the trail toward Rialto. And finally, here, at the Ponte de la Bergama, tourist traffic halts because it's selfie time. A smile for the world captured in my hands, in the background can finally be seen the "real" Venice as a bit of flair, the little channels (in Venice called "rio"), the small bridges, and the narrow route along the Fondamenta del Rio Marin. Everyone poses-mostly alone, but also with others for an "ussie.

This paper focuses on the method employed by Friedrich Nietzsche (1844-1900) in his attempt to "revalue all values". It argues that his choice of method was literally a fatal error, not only because it could not produce the outcome he sought, but because it was the direct cause of his mental breakdown. Instead of employing a scientific method to determine the way human society formulates and, over time, reformulates its cultural and social values, he employed a highly subjective approach involving an intense interrogation of Self. In order to reach his goal, Nietzsche needed to analyse the underlying societal system—which I call the "strategic logos"—that is responsible for the formulation and dynamics of values in human civilization. Essentially, Nietzsche's mindset in his mature phase is reflected in the title of this paper: "Self contra Logos". The paper is divided into two parts. The first, examines Nietzsche's goals, methods, and intellectual success; and the second, focuses on the nature and causes of his mental breakdown at the age of 44 years in early January 1889. It is concluded that the real tragedy of Nietzsche's life is that he lost his sanity in a crusade that was doomed before it had begun.