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The paper aims to draw a kind of geophilosophical dialogue between Caribbean literature (Glissant, Benítez Rojo, Brathwaite), French contemporary philosophy (Deleuze, Guattari, Stiegler), political ecology (Moore) Amerindian cosmologies (Viveiros de Castro ) and decolonial thinking in order to face some key ecological and political issues of our time. The image of the archipelago is thus mobilized as a conceptual tool to rethink both the relation humanity environment (and so Culture and Nature) and social re lations within contemporary digital capitalism.

One can easily affirm that Bernard Stiegler has always criticized both the concept of immaterial – starting from the sense and the theoretical meaning of the exhibition Les immatériaux organized by Lyotard in 1985 – and the same signifier, stating on several occasions that what we refer with this term actually calls always a material dimension. The immaterial would therefore always be hyper-material, that is to say the expression of an organized mat-ter as an active support for any type of memory, cognitive, symbolic etc. On the other hand, his attitude towards the Stoic-Deleuzian concept of incorporeal – with the conceptual chain that accompanies it in The Logic of Sense: event, quasi-cause, counter-effectuation – is certainly different, given that Stiegler, at least starting from the mature phase in its pharmaco-logical perspective, seems to have adopted it as a tool for analysing the current political economy and the hyper-industrial context (therefore not at all post-industrial) of platform capitalism. Adopting the incorporeal then means transforming it, in the sense of its radical technologization. Thus, from the Stieglerian point of view, the incorporeal becomes the hyper-material expression of exosomatization, that is the technical externalization of memory and bodily gesture that accompanies humanity since its prehistory, while the Deleuzian control societies become society of hyper-control, that is, of the control that hyper-material exerts on us. The aim of the paper is then to show originality, intuitions and limits of Stiegler's conceptual adoption, examining its effects in relation to both the reactivation of the Deleuzi-an concept of incorporeal and the same process of composition of the Stieglerian perspective.

The paper attempts to stress the concept of immanence, as it has been developed by Deleuze and Guattari through Spinoza, in order to provide a critique of the so called platform capitalism. The digital dimension of economy and politics in fact represents a sort of a counter-attack versus Deleuze and Guattari's philosophical perspective of emancipation and the goal of the paper becomes to re-activate such a perspective by reading the works of two important contemporary scholars: Frédréric Lordon and Antoinette Rouvroy. While Lordon represents a powerful way to reactivate Spinoza's immanence in order to provide a new affirmative politics, Rouvroy shows to what degree contemporary capitalism, through its «algorithmic governmentality», is short-circuiting some of the concept developed by the French Theory (from Simondon's transinvidual to Deleuze and Guattari's rhizome and plan of immanence). With the help of these authors and of Benjiamin Bratton, the paper finally shows Immanence's symptoms of weakness in front of such a capitalism, and it attempts to recharge or reload the very immanence taking care of "ingenium", conceived as the fundamental concept of a new micropolitics.

The paper attempts to read Antoinette Rouvroy's concept of algorithmic governmentality as the main subject of what Bernard Stiegler called computational nihilism. Taking one of the giants of the Web, Amazon.com, as a symptom of such a nihilism whose process has been empowered by neo-liberalism, the paper tries to elaborate a new kind of relationship between technology, environment and social ties alternative to the accelerationist perspective. Eduardo Viveiros de Castro's anthropological work provides some key elements in order to elaborate this kind of new political ecology based on Amazonian perspectivism. Starting from this consideration, political ecology could be presented as a kind of nomadology, while the latter could be understood in its turn as a way of placing Nietzsche's perspectivism in the Amazon.

This article discusses the concept of locality in Bernard Stiegler's work as the core of the third stage of his thought, in which the pharmacological and organological perspective is intertwined with reflections around entropy and anti-entropy on the physical-biological, informational, and techno-social levels. From this perspective, locality can be considered as a negentropic "natural-cultural" opening. Part one shows such an opening as an indicator of entropic processes at the micro, meso, and macro scales. Part two synthesizes the "pharmacological take on locality and places special emphasis on the socio-political adoption of technology. Finally, part three talks about the dialogue between Bernard Stiegler and Yuk Hui around noodiversity and technodiversity, two new concepts that allow us to see the techno-logical dimension of locality and redefine it politically. Key-words: noodiversity, technodiversity, pharmacology, symptomatology, nature-culture

This note aims first to provide a general insight into the key theoretical questions on which are central to the Real Smart City project , and then to elaborate on the salient concepts or analysis of each paper of the collection "Guayaquil Archipelago: Epistemological steps towards a Real Smart City". The most relevant issues, such as smartness, noesis, public space and control, compose the set of critical tools by which we attempt to deconstruct the technoideology of the very idea of "Smart Cities". A second goal is to provide an alternative to the image of the network, through which one thinks social relations and the transmission of information and knowledge within digital societies. This is the image of the archipela go, mediated by archipelagic thinking. While the first part of the collection of papers focuses on the relation between the digital and the territory, the second part attempts to deepen the concept of archipelagic thinking and to raise some methodological points inspired by real archipelagos.

Bifurcating means: reconstituting a political economy that reconnects local knowledge and practices with macroeconomic circulation and rethinks territoriality at its different scales of locality; developing an economy of contribution on the basis of a contributory income no longer tied to employment and once again valuing work as a knowledge activity; overhauling law, and government and corporate accounting, via economic and social experiments, including in laboratory territories, and in relation to cooperative, local market economies formed into networks and linked to international trade; revaluing research from a long-term perspective, independent of the short-term interests of political and economic powers; reorienting digital technology in the service of territories and territorial cooperation. The collective work that produced this book is based on the claim that today's destructive development model is reaching its ultimate limits, and that its toxicity, which is increasingly massive, manifest and multidimensional (medical, environmental, mental, epistemological, economic – accumulating pockets of insolvency, which become veritable oceans), is generated above all by the fact that the current industrial economy is based in every sector on an obsolete physical model – a mechanism that ignores the constraints of locality in biology and the entropic tendency in reticulated computational information. In these gravely perilous times, we must bifurcate: there is no alternative.