Suchergebnisse

published in July 2013, the Italian journal of antispecism Animal Studies, number 4, aimed to bring 'the animals of Foucault' closer together. More than a year has passed, but it is still worth writing. The issues are perhaps more topical, the debate on anti-spectaism is even more open. Are there, "Foucault" animals? Are you sure: the issue was never taken by the French philosopher. Yet those 'places where animals appear', just like many other latent issues or undeclared problems, such as many tools that have not yet been identified, as they are buried or embedded in the deep drawers and dusts of his fantomatic boite'outils, have created new roots in the very diverse soil of contemporary thought. The places of reflection on animality, the dense paragraphs of its 'history of the relationship between humans and animals from the Middle Ages to modernity' allow. as demonstrated by the magazine's experiment to think even better about the rights of animals, biomedical knowledge and biocapital, the subjection of non-human bodies, and first and foremost the distinction between human animals and 'non-human animals', the untouchability between the two remarkers always and again decides on the limits of the infinite possible relationships between the animal and the animal-human. Why is it not always 'from the dark edge of the Cogito', our non-animals that define the subject, and the categories we want to be the foundations of humans to think better, and better? [1] ; International audience ; published in July 2013, the Italian journal of antispecism Animal Studies, number 4, aimed to bring 'the animals of Foucault' closer together. More than a year has passed, but it is still worth writing. The issues are perhaps more topical, the debate on anti-spectaism is even more open. Are there, "Foucault" animals? Are you sure: the issue was never taken by the French philosopher. Yet those 'places where animals appear', just like many other latent issues or undeclared problems, such as many tools that have not yet been identified, ...

After 9/11 the problem of "ungrievable lives" has taken a central place in Judith Butler's philosophical work. However, in her latest works, she tries to imagine a new kind of political mobilization not only capable of breaking into the hegemonic cultural framework, which is responsible for the exclusion of some lives from the human domain, but also capable of putting at centre-stage the bodily dimension of all human beings with their needs and demands. In the first part of this article I give a brief overview of the processes of disavowal and derealisation, focusing especially on the media representation of contemporary wars that influence our cognitive schemes by applying a different human value to other populations and social groups. In the second part of the article I discuss the bodily mobilizations of those very subjects whose lives are made unworthy and unliveable by virtue of current "frameworks of intelligibility".

This afterword has two aims: a short critical assessment of the so-called "ontological turn" in the human sciences, and a critical commentary on some of the issues raised by the articles gathered in this special issue on the anthropology of the non-human. I argue that, as underlined by all the contributors, the question of how we think about the nature of politics and power relations is crucial for any evaluation of this new "turn". An examination of the treatment given by Descola, Latour, Viveiros de Castro and their followers to the issue of power must account for the differences among these theoretical approaches and the political implications that can be draw from each of them. However, on the whole "ontological" approaches seem to miss the complexity of factors that mediate between the ontological and the political. All the articles of this special issue deal with this issue, though ethnographic case studies concerning diverse fields of research have rarely explored till now an explicitly "onto-political" perspective. Furthermore, the articles cover a range of issues broader than those of "ontological" interest, and so contribute to linking current discussions of the "ontological turn" with other areas of the contemporary anthropological debate.

È a partire da un confronto con le tesi esposte che l'articolo propone di andare oltre l'idea di rendita, quale ambito entro cui pensare le relazioni tra capitale e natura e tra valore e cattura delle potenzialità neghentropiche. L'articolo riflette sul processo di astrazione della natura in forza lavoro ad opera del lavoro-informazione. Si mostrerà inoltre come ciò si leghi all'ipotesi di una diversa articolazione della distinzione tra entropia e neghentropia in relazione al lavoro, da intendere non tanto come caratteristiche proprie ai diversi ambiti della produzione, quanto l'esito di un processo politico e conflittuale interno alle nuove dinamiche di sussunzione. Non si tratterà dunque di formulare una critica alle argomentazioni offerte, quanto di condividere alcune riflessioni nel tentativo di pensare in maniera allargata le implicazioni insite nel nuovo ruolo assunto dalla natura nei percorsi di accumulazione. The commentary critically addresses Emanuele Leonardi's arguments as exposed in Lavoro Natura Valore – André Gorz tra marxismo e decrescita (Orthotes, 2017). In particular, it focuses on the distinction between entropy and negentropy with regard to labor and on its implication for theorizing subsumption and exploitation.

In this article we will attempt to highlight the dialectic link between transpecific domain relationships and our anthropocentric interpretation of the world. Starting from this hypotesis we asked ouserlves about a possible remit of political philosophy: is it possible to consider and establish non-unidirectional power relationships with non-human animals? We critically picked up on theories by Rawls, Okin, Honneth and Derrida to vouch and give a partial and non-exhaustive answer to the above question.

URL del artículo en la web de la Revista: https://www.upo.es/revistas/index.php/lex_social/article/view/3483 ; Il testo, contributo a un convegno organizzato da Massimo La Torre a Catanzaro nel giugno 2017 propone un minimo di idealismo per il futuro dei diritti umani sociali nell¿UE. Si parte dai rischi di esauribilità di tolleranza e solidarietà che minacciano l¿universalità dei diritti. Per affrontare le sfide opposte del fondamentalismo e del nichilismo dei diritti, occorre prendere sul serio il dovere di mitezza come precondizione morale dei principi e valori fondamentali della costituzione dai quali derivano gli altri doveri costituzionali. La lunga storia costituzionale di tolleranza e solidarietà non finisce oggi. Il graduabile dovere di solidarietà offre garanzie multilevel alla sostenibilità dei diritti. In particolare, il nuovo Pilastro Europeo dei Diritti Sociali offre un¿opportunità di rafforzamento della solidarietà sociale europea che potrebbe essere necessario per il consolidamento del Fiscal compact. Un minimo di ottimismo porta a concludere che i diritti umani non possono non essere anche diritti sociali e che i diritti sociali non possono non essere anche diritti umani ; The paper, contribution to a congress organized by Massimo La Torre in Catanzaro in June 2017, proposes a minimum of idealism for the future of social human rights within the EU. Starting point is that risks of exhausted tolerance and solidarity seem to undermine the universality of human rights as a basis of the European fundamental rights discourse. Fundamentalism and nihilism need to be faced by taking more seriously the duty of meekness as a moral precondition of the fundamental principles and values of the constitution that imply other constitutional duties. The long constitutional history of tolerance and solidarity is not yet finished. The gradual duty of solidarity grants multilevel guarantees to the sustainability of the social human rights. The new Social Rights Pillar of the EU could offer an opportunity for strengthening European social solidarity that could be necessary and required for the consolidation of the Fiscal compact. A minimum of optimism brings to the conclusion that human rights need to be also social rights and social rights need to be also human rights. ; Universidad Pablo de Olavide