In this paper it is argued that lynching should be considered at the same time as the extreme of political violence and as the metaphysical foundation of social community. A historical and genealogical analysis of lynching should be integrated with a philosophical investigation to identify the essence of this peculiar political violence. In the first paragraph, the focus is on the relation between violence and law. In the second paragraph, this relation is applied to a case study, namely the lynching of black men in the Southern states. In the third part, the analysis deals with the political metaphysics of lynching through a Hobbesian approach. In the conclusions, I argue that this metaphysical framework is still working nowadays in different contexts such as social networks and media.
The paper deals with the problem of the ontology of political artefacts. A political artefact is a material object that produces certain effects on the social and political environment. The philosophical question I would like to answer is if such an artefact is political because its materiality imposes a social or political norm, or because it simply describes and reproduces certain relations of power. Therefore, I discuss and criticize some of the most relevant theories (technological determinism, social constructivism, Actor-Network-Theory) that deals with the problem of political artefacts and the relation between humans and things. After that, I defend an approach that I define "material contextualism". In the conclusion, I show why a philosophical theory of the wall, namely a material object that inscribes on the space a relation of power, must be grounded on the material contextualism.
Among the different tendencies in contemporary philosophy, the so called "new realism" is probably one of the most interesting. The "New Realism" is not simply a "back" to the reality, a banal and trivial recognition of the existence of the external world. Rather, it is a polemic (and therefore political) philosophical movement against the theoretical monopoly, especially in continental philosophy, ruled by the postmodern philosophical discourse. Therefore, New Realism is a sort of philosophical antagonist of postmodernity. However, we cannot flatten the New Realism on the critique of postmodernity. Indeed, New Realism is a multifaceted and stratified philosophical movement. There are several different New Realisms. These New Realisms include different authors, lines and paths of research, joined by the critique of postmodernity, but distinguished in many ways. The aim of this contribution is double. Firstly, I will trace briefly the theoretical history of New Realism. Secondly, I will focus my paper on the most important topics of new realism, and at the same time on the different philosophical theories (Ferraris, Meillassoux, Gabriel, Boghossian, Harman, Gratton) developed within the name of "New Realism".
In this paper the author analyzes the issue of the statal wall through an interdisciplinary perspective which connects ontology, philosophy of technology and political philosophy. The main argument of the paper is that there is an ontological difference between a statal wall and the border on which it is inscribed. After a brief discussion of some well-known ontological theories, the author argues that a wall is not a social object, but rather an artifact. More specifically, a wall is a political artifact, because it is an instrument that materially inscribes on the space a complex relation of power. In order to conceptualize an emerging global political rationality, a new term has been coined by french scholars Florine Ballif and Stéphane Rosière: teichopolitics. The term comes from the ancient greek teichos, which literally means "the wall of the city". Therefore, teichopolitics is the politics of building walls, most of the time for security purposes. The paper deals with some aspects of contemporary teichopolitics from a philosophical point view. In the first part of the paper, the author criticizes the postmodern idea of a virtual and fluid global space, and the connected idea of an historical and political consummation of modern categories (e.g. State, territory, sovereignty); in the second part, he analyzes thoroughly the ontological difference between wall and border and some phenomenological aspects related; in the third part, he shows how and why a wall studied as an apparatus (dispositif) implies the acknowledgement of different forms of power (e.g. sovereign, disciplinary, governamental); in the last part, he argues that the issue of statal walls should be analysed through what he calls a political ontology of the artifacts.
The paper deals with the analysis of the theme of power in Giorgio Agamben's philosophy. In The Kingdom and the Glory Agamben interprets Glory as the fundamental apparatus of power languages, an empty center around which the western governamental machine works. The Glory is the transcendental of power, the device by which auctoritas and potestas are articulated. Therefore, Glory is the foundation of modern consensual democracies. In this sense mass-media are modern devices of power glorification. To deconstruct western governamental machine is necessary to show the role of Glory as a practice of legitimateness of power.
In this paper, I analyze the idea of the world as the co-existence of humans and things. I argue that this co-existence should be considered from the conceptual perspective of responsibility. In the first two paragraphs, I argue that a system of artefacts always mediates human experience. In the third and fourth paragraphs, I synthetize two different philosophical approaches, namely the theory of artefacts and the materialistic method, which share the thesis of the performativity of artefacts in the constitution of human experience. In the conclusions, I show the political and ethical relevance of this possible material hermeneutics of the world. ; In questo saggio analizzo l'idea del mondo come coesistenza di umani e cose, e sostengo che tale coesistenza debba essere considerate sotto la lente concettuale della responsabilità. Nei primi due paragrafi sostengo che l'esperienza umana è sempre mediata da un sistema di artefatti. Nel terzo e nel quarto paragrafo sintetizzo due differenti approcci filosofici, ossia la teoria degli artefatti e il metodo materialista, i quali condividono la tesi della performatività degli artefatti nella costituzione dell'esperienza umana. Nelle conclusioni mostro la rilevanza etica e politica di questa possibile ermeneutica materiale del mondo. ; In questo saggio analizzo l'idea del mondo come coesistenza di umani e cose, e sostengo che tale coesistenza debba essere considerate sotto la lente concettuale della responsabilità. Nei primi due paragrafi sostengo che l'esperienza umana è sempre mediata da un sistema di artefatti. Nel terzo e nel quarto paragrafo sintetizzo due differenti approcci filosofici, ossia la teoria degli artefatti e il metodo materialista, i quali condividono la tesi della performatività degli artefatti nella costituzione dell'esperienza umana. Nelle conclusioni mostro la rilevanza etica e politica di questa possibile ermeneutica materiale del mondo.
Entre les diferents tendències de la filosofia contemporània, l'anomenat "nou realisme" és probablement un dels més interessants. El "Nou Realisme" no és simplement un "retorn" a la realitat, un reconeixement banal i trivial de l'existència del món extern. Més aviat, és un moviment filosòfic polèmic (i per tant polític) contra el monopoli teòric, especialment en la filosofia continental, governada pel discurs filosòfic postmodern. Per tant, el Nou Realisme és una espècie d'antagonista filosòfic de la postmodernitat. No obstant això, no podem reduir el Nou Realisme a la simple crítica de la postmodernitat. De fet, el Nou Realisme és un moviment filosòfic multifacètic i estratificat. Hi ha molts Realismes Nous diferents. Aquests Nous Realismes inclouen diferents autors, línies i camins d'investigació, units per la crítica de la postmodernitat, però distingits de moltes maneres. L'objectiu d'aquesta contribució és doble. En primer lloc, es rastrejarà breument la història teòrica del Nou Realisme. En segon lloc, es posarà l'accent en les temàtiques més importants del nou realisme i, al mateix temps, en les diferents teories filosòfiques (Ferraris, Meillassoux, Gabriel, Boghossian, Harman, Gratton) desenvolupades sota la denominació de "Nou Realisme". ; Among the different tendencies in contemporary philosophy, the so called "new realism" is probably one of the most interesting. The "New Realism" is not simply a "back" to the reality, a banal and trivial recognition of the existence of the external world. Rather, it is a polemic (and therefore political) philosophical movement against the theoretical monopoly, especially in continental philosophy, ruled by the postmodern philosophical discourse. Therefore, New Realism is a sort of philosophical antagonist of postmodernity. However, we cannot flatten the New Realism on the critique of postmodernity. Indeed, New Realism is a multifaceted and stratified philosophical movement. There are several different New Realisms. These New Realisms include different authors, lines and paths of research, joined by the critique of postmodernity, but distinguished in many ways. The aim of this contribution is double. Firstly, I will trace briefly the theoretical history of New Realism. Secondly, I will focus my paper on the most important topics of new realism, and at the same time on the different philosophical theories (Ferraris, Meillassoux, Gabriel, Boghossian, Harman, Gratton) developed within the name of "New Realism". ; Entre las diferentes tendencias de la filosofía contemporánea, el llamado "nuevo realismo" es probablemente uno de los más interesantes. El "Nuevo Realismo" no es simplemente un "regreso" a la realidad, un reconocimiento banal y trivial de la existencia del mundo externo. Más bien, es un movimiento filosófico polémico (y por lo tanto político) contra el monopolio teórico, especialmente en la filosofía continental, gobernada por el discurso filosófico posmoderno. Por lo tanto, el Nuevo Realismo es una especie de antagonista filosófico de la posmodernidad. Sin embargo, no podemos reducir el Nuevo Realismo a la simple crítica de la posmodernidad. De hecho, el Nuevo Realismo es un movimiento filosófico multifacético y estratificado. Hay muchos Realismos Nuevos diferentes. Estos Nuevos Realismos incluyen diferentes autores, líneas y caminos de investigación, unidos por la crítica de la posmodernidad, pero distinguidos de muchas maneras. El objetivo de esta contribución es doble. En primer lugar, se rastreará brevemente la historia teórica del Nuevo Realismo. En segundo lugar, se pondrá el acento en las temáticas más importantes del nuevo realismo y, al mismo tiempo, en las diferentes teorías filosóficas (Ferraris, Meillassoux, Gabriel, Boghossian, Harman, Gratton) desarrolladas bajo la denominación de "Nuevo Realismo".
Among the different tendencies in contemporary philosophy, the so called "new realism" is probably one of the most interesting. The "New Realism" is not simply a "back" to the reality, a banal and trivial recognition of the existence of the external world. Rather, it is a polemic (and therefore political) philosophical movement against the theoretical monopoly, especially in continental philosophy, ruled by the postmodern philosophical discourse. Therefore, New Realism is a sort of philosophical antagonist of postmodernity. However, we cannot flatten the New Realism on the critique of postmodernity. Indeed, New Realism is a multifaceted and stratified philosophical movement. There are several different New Realisms. These New Realisms include different authors, lines and paths of research, joined by the critique of postmodernity, but distinguished in many ways. The aim of this contribution is double. Firstly, I will trace briefly the theoretical history of New Realism. Secondly, I will focus my paper on the most important topics of new realism, and at the same time on the different philosophical theories (Ferraris, Meillassoux, Gabriel, Boghossian, Harman, Gratton) developed within the name of "New Realism". ; Entre las diferentes tendencias de la filosofía contemporánea, el llamado "nuevo realismo" es probablemente uno de los más interesantes. El "Nuevo Realismo" no es simplemente un "regreso" a la realidad, un reconocimiento banal y trivial de la existencia del mundo externo. Más bien, es un movimiento filosófico polémico (y por lo tanto político) contra el monopolio teórico, especialmente en la filosofía continental, gobernada por el discurso filosófico posmoderno. Por lo tanto, el Nuevo Realismo es una especie de antagonista filosófico de la posmodernidad. Sin embargo, no podemos reducir el Nuevo Realismo a la simple crítica de la posmodernidad. De hecho, el Nuevo Realismo es un movimiento filosófico multifacético y estratificado. Hay muchos Realismos Nuevos diferentes. Estos Nuevos Realismos incluyen diferentes autores, líneas y caminos de investigación, unidos por la crítica de la posmodernidad, pero distinguidos de muchas maneras. El objetivo de esta contribución es doble. En primer lugar, se rastreará brevemente la historia teórica del Nuevo Realismo. En segundo lugar, se pondrá el acento en las temáticas más importantes del nuevo realismo y, al mismo tiempo, en las diferentes teorías filosóficas (Ferraris, Meillassoux, Gabriel, Boghossian, Harman, Gratton) desarrolladas bajo la denominación de "Nuevo Realismo". ; Entre les diferents tendències de la filosofia contemporània, l'anomenat "nou realisme" és probablement un dels més interessants. El "Nou Realisme" no és simplement un "retorn" a la realitat, un reconeixement banal i trivial de l'existència del món extern. Més aviat, és un moviment filosòfic polèmic (i per tant polític) contra el monopoli teòric, especialment en la filosofia continental, governada pel discurs filosòfic postmodern. Per tant, el Nou Realisme és una espècie d'antagonista filosòfic de la postmodernitat. No obstant això, no podem reduir el Nou Realisme a la simple crítica de la postmodernitat. De fet, el Nou Realisme és un moviment filosòfic multifacètic i estratificat. Hi ha molts Realismes Nous diferents. Aquests Nous Realismes inclouen diferents autors, línies i camins d'investigació, units per la crítica de la postmodernitat, però distingits de moltes maneres. L'objectiu d'aquesta contribució és doble. En primer lloc, es rastrejarà breument la història teòrica del Nou Realisme. En segon lloc, es posarà l'accent en les temàtiques més importants del nou realisme i, al mateix temps, en les diferents teories filosòfiques (Ferraris, Meillassoux, Gabriel, Boghossian, Harman, Gratton) desenvolupades sota la denominació de "Nou Realisme"
