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Throughout the 80's Derrida has explored the theme of invention. He has specifically studied Descartes' conception and explained why it should be rejected. Indeed, it is grounded in both a theological and political conception of the subject, accomplishing the metaphysical position of "logocentrism" in the field of politics. However, with Psychè. Inventions of the Other, Derrida seems to hold a different point of view. He insists on the positive aspect of what he calls then "the invention of the same", which,according to him, is the major thread of the techno-scientific invention (as well as of the philosophical production of truth) in modern times. While connected to this "politics of research", Descartes' project of a "universal language" is for the first time countersigned by Derrida. But such an acknowledgement should not preclude the fact that Descartes and Derrida deeply disagree on the economy of invention: firmly anticartesian, Derrida considers that inventio does not depend on any cogitatio since the event of invention is related to the play of what he famously calls "differance". As long as such an event takes place within the res extensa, invention cannot be fully rationalized and will remain open to "chance", understood as a supplementary effect of writing and a way to open a new conception of the community. Invention, through its excess, announces the coming of a new era. ; Peer reviewed

This work tries to recover Gabriel Tarde making favorable review to histheories, anchoring his fundamental ideas with the neoliberal discontinuity, with theproblem of the government, with the subject of the imitative logics of the productionof a new subjectivity, based precisely on a government that breaks with the parochial,that provokes a type of behavior of the subjects in the world. That is the objective, to return to the vitalism of Gabriel Tarde's theories, which are integral to the generationof critical thinking about neoliberalism, and thus provide a small light to illuminate thediscussion. ; Este trabajo intenta recuperar a Gabriel Tarde haciendo reseña favorablea sus teorías, anclando sus ideas fundamentales con la discontinuidad neoliberal, conel problema del gobierno, con el asunto de las lógicas imitativas de la producción deuna nueva subjetividad, fundamentada justamente en un gobierno que rompe con loparroquial, que suscita un tipo de comportamiento de los sujetos en el mundo. Ese esel objetivo, volver al vitalismo de las teorías de Gabriel Tarde, que son parte integralpara la generación de un pensamiento crítico sobre el neoliberalismo, y así brindaruna pequeña luz para iluminar la discusión.

In 1952 Albert Camus wrote a caustic letter to Les Temps Modernes in response to the journal's negative review of The Rebel, addressed, not to the author of the review, but to "M. Le Directeur," i.e. to Sartre. Sartre's response published in the journal ended their friendship. This article examines the deep cause of this rupture, Camus's political views moving rightward, Sartre's moving left. I examine Camus's critique of Marx and Marxism, then ask the question, "What is Marxism, Anyway?" I defend a version of Sartrean "existential Marxism" as appropriate for our time.

The 2007 publication, 'Homo Sacer II', 2, 'Il Regno e la Glória', is milestone in agambenana work. On the one hand, the project Homo Sacer that was to the genealogy of political power rides to new and decisive dimension: the paradigm of economic theology, which helps to explain more precisely the relationship between the kingdom and the government, and the reaches the biopolitical diagnosis. On the other hand, Agamben believes to have found this book the arcana of power: the glory. The conception of politic as administration, ὀιχονομία, government in which the omnipresence of the economy expands for all aspects of social life is index-cloaking movement that reaches the glory its maximum expression.

El presente artículo tiene por objetivo exponer de manera resumida la tesina de grado para la obtención de la Licenciatura en Ciencia Política en la UNR. En la misma nos hemos propuesto dilucidar los modos disímiles de abordar la violencia y la política, con el objeto de señalar las características que asume una determinada noción de orden político. Como vemos, la relación entre ambas categorías y el orden resulta sustancial. Afirmar que la experiencia de lo político es la de una violencia originaria, que determina y confluye en la constitución del orden y que, en efecto, éste reproduce relaciones de dominación, implica asumir una postura determinada —nosotros diremos también: necesaria— frente a corrientes de pensamiento que parecen desconocer el hecho fundamental de que la dominación sigue apelando a formas de sometimiento opresivas y coercitivas. ; This article aims to expose the thesis for obtaining a Bachelor's Degree in Political Science. We intend to elucidate the dissimilar ways of dealing with violence and politics, in order to point out the features that caracterize a certain notion of political order. As we see it, the relationship between these two categories and order is substantial. To claim that the experience of politics is that of an original violence, which determines and is within the constitution of the order and reproduces relations of domination, implies taking a certain position in relation to theoretical frameworks that seem to ignore the fundamental fact that domination is still utilizing forms of oppressive and coercive subjugation. ; Fil: Vinuesa, Lucía. Universidad Nacional de Rosario. Facultad de Ciencia Política y Relaciones Internacionales; Argentina.

The aim of this article is to reflect on the city of St. Petersburg from a double perspective: on the one hand, its recurrent presence in important works of Russian literature and, on the other hand, its strategic nature in the political and historical configuration of Russia. In this way, the quiasmatic interweaving between both dimensions, as the main form of the real and imaginary constitution of the city, will show us that Petersburg is more than a city and therefore an invisible city.

L'année 1784 constitue dans l'ensemble de la production kantienne un moment privilégié, un kairos philosophique, qui offre des ressources précieuses permettant de mieux saisir sa conception critique de l'histoire humaine et, plus précisément, le rapport entre raison – ou intelligence – et événement. De telle sorte que la compréhension critique de l'événementialité épouse ici l'élucidation du caractère événementiel de la raison elle-même. Donc, la raison de l'histoire s'éclaire dans le dynamisme historique de la raison. Il en découle la nécessité de procéder à une sorte de « critique de la raison historique », telle qu'elle se mani-feste au cœur de la philosophie transcendantale; ce qui se produit précisément lorsque Kant travaille entre « raison théorique » et « raison pratique », si bien que l'histoire devient le point d'intersection et le lieu de passage entre l'ordre de la vérité et l'ordre du bien. Ainsi, à l'encontre du kantisme de Dilthey1, c'est-à-dire sans séparer « nature » et « liberté », sans convertir la philosophie transcendantale et sa quête d'universalité en tâche herméneutique, la philosophie kantienne de l'histoire propose une synthèse laborieuse, sous un point de vue unificateur et sous une hypothèse téléologique totalisante, entre événementialité et intelligi-bilité, entre événement et action. De plus, l'émergence de la rationalité finale, au lieu de l'intelligence divine, vient relier profondément nature et histoire, annonçant à la fois l'organicisme de la troisième Critique.

After the negative experience of the events of the Two World Wars in the first half of the 20th century arose the critique of classical humanism. The famous philosophers who raised the question about the critique of classical humanism and the question about finding a new humanism were Jean-Paul Sartre, Martin Heidegger and Karl Jaspers who belonged to a single existential philosophical tradition. The first of these three philosophers, who began to critic the classical humanism, was Sartre in his work "Existentialism is a Humanism" (1946), after him followed Heidegger with his "Letter on Humanism" (1947) and Jaspers with his lecture "About conditions and possibilities of a New Humanism" (1949). Jaspers' work on humanism didn't gain such a great popularity as the other two works of Sartre and Heidegger, and therefore it remains beyond the big attention. This article investigates Jaspers' concept of humanism, his critique of classical humanism and also his vision of a future humanism. The negative experience of the events of the Two World Wars was a consequence of the crisis of classical humanism. To avoid similar negative experience in the future, Jaspers determined the major tasks ahead of coming humanism: the upbringing of a person on the basis of common knowledge that was gained from previous generations; the reinterpretation and taking of special cognizance of technology and politics; the perception of the ideal model of a human not as the final goal of human development, but as the basis for this development; the promoting the development of internal self-support and external freedom of a human in the society. The article substantiates the thesis that all these tasks that Jaspers posed in the middle of the 20th century in the face of coming humanism, are also very important for the present time and for our future humanism. Because nowadays a human is still in the similar conditions in which was a human a half-century ago. Moreover, some tasks ahead of humanism, for example the rethinking the phenomena of ...

Dejó dicho Jean Cocteau que su pesimismo no era sino una variedad de su optimismo. Se acordaba uno de este aforismo mientras atendía a las intervenciones de Javier Gomá y Alain Finkielkraut en el Institut Français de Madrid.1 Acaso el optimismo del español llegaba a desazonar un tanto más que el pesimismo del francés. Las diatribas de Finkielkraut, defensor acérrimo de la educación republicana francesa, dirigidas al periodo que abarca las últimas cuatro décadas, encontraban en Gomá, apólogo de la ejemplaridad2 como método pedagógico y del cosmopolitismo ilustrado —"Ser español es la manera más práctica de ser contemporáneo", subrayó aquel día—, respuesta en forma de pregunta: "¿En qué otra época preferirías vivir?". Pregunta que resulta ciertamente tramposa cuando de lo que se trata es de analizar la deriva de las democracias liberales de un tiempo a esta parte, considerando a lo que se tendía ayer y pensando donde, en efecto, estamos hoy. ; Jean Cocteau said that his pessimism was but a variety of his optimism. One of these aphorisms was remembered while attending to the interventions of Javier Gomá and Alain Finkielkraut in the Institut Français of Madrid. Perhaps the optimism of the Spanish came to dissipate somewhat more than the pessimism of the French. The diatribes of Finkielkraut, staunch defender of French republican education, directed to the period that covers the last four decades, found in Gomá, apologue of the exemplarity as a pedagogic method and of illustrated cosmopolitanism - "Being Spanish is the most practical way to be contemporary ", He stressed that day - a question arised:" In what other era would you rather live? ". A question that is certainly tricky when it comes to analyzing the drift of liberal democracies of our times, considering where we were in the past and we are today

The value of political science in information culture of society reveals; the main indicators of the public status of political science are investigated; the main functions of political science in the activity of actors of society are characterised.

In the wake of the widespread uptake of and debate surrounding the work of Karen Barad, this article revisits her core conceptual contributions. We offer descriptions, elaborations, problematizations and provocations for those intrigued by or invested in this body of work. We examine Barad's use of quantum physics, which underpins her conception of the material world. We discuss the political strengths of this position but also note tensions associated with applying quantum physics to phenomena at macro-scales. We identify both frictions and unacknowledged affinities with science and technology studies in Barad's critique of reflexivity and her concept of diffraction. We flesh out Barad's overarching position of 'agential realism', which contains a revised understanding of scientific apparatuses. Building upon these discussions, we argue that inherent in agential realism is both an ethics of inclusion and an ethics of exclusion. Existing research has, however, frequently emphasized entanglement and inclusion to the detriment of foreclosure and exclusion. Nonetheless, we contend that it is in the potential for an ethics of exclusion that Barad's work could be of greatest utility within science and technology studies and beyond.

Part 4: Social Mechanisms of ICT-Enabled Development ; International audience ; There is little overt engagement with research paradigms in ICT4D research but what there is shows a dominance of positivism and interpretivism. In this paper we explore the value of a "third way" research paradigm: critical realism. We concisely review the main features of critical realism: its ontological realism combined with epistemological relativism; its iterative, pluralist and reflexive methodology; and its emancipatory values. Alongside the general value of explicit use of any research paradigm, we argue two particular types of value of critical realism for ICT4D research. First, generic values including exposure of context, a contingent causality that reflects real-world ICT4D experiences, legitimisation of different stakeholder views and reduction of research bias, and support for ICT4D's interventionist approach and its goal of delivering international development. Second, specific value in addressing current trends in ICT4D research: the growing search for causal links between "ICT" and "D", and the political and ethical turns in ICT4D that are spurring researchers to engage more with issues of power, rights and justice. We conclude that delivery of critical realism's utility will require the ICT4D research community to take actions that enable this emergent research paradigm to flourish.