Ontology

One major strand of Pierre Bourdieu’s work involved revealing the interests, struggles, and structures of domination underlying apparently disinterested values and ideals. This article discusses the set of values and ideals surrounding folklore and reconstructs Bourdieu's analysis of the idea of “folk” or “popular” (“populaire”), showing that Bourdieu regarded the use of the term populaire as an instance of misrecognition or mystification. Bourdieu’s formulation implies, in other words, that the popular and the ideals attached to it – mere mystifications – are less real than the relations of domination that they conceal. This article, by contrast, asks what kind of critical analysis might enable social scientists to adequately account for the reality of ideals even while also understanding the complex role that ideals play in social struggles – struggles for domination as well as for solidarity and liberation. The guiding question of the article is thus at once methodological, ontological, and political: how can researchers criticize their objects of research while still respecting the legitimacy of these objects as things in the world, and without placing researchers' own analytic categories in a world apart from the categories that structure their objects of research?

Article in Slovak.

Full citation: Feinberg, Joseph Grim. “Má folklór právo existovať? K teórii a metodológii ľudového realizmu.” In Teória Pierra Bourdieua ako inšpirácia pre sociologický výskum, ed. Miroslav Tížik, Bratislava: Institute for Sociology of the Slovak Academy of Sciences, 2013, pp. 120–136.

Full text of book volume: http://www.sociologia.sav.sk/cms/uploaded/1771_attach_Pierre_Bourdieu_2013_fulltext.pdf

“A common family of arguments, inspired by Wittgenstein's famous remarks about games, has it that the phenomena of art are, by their nature, too diverse to admit of the unification that a satisfactory definition strives for, or that a definition of art, were there to be such a thing, would
exert a stifling influence on artistic creativity.” Thus spoke the Stanford Encyclopedia of Philosophy, ad vocem “The Definition of Art”. In what follows, I will try to show that it is not uneasy at all to find not the definition of art, but the definition of the kind of game played by art.
This game is the game of documents1, and artwork is a kind of document.

Is attention both necessary and sufficient for consciousness? Call this central question of this treatise, “Q.” We commonly have the experience of consciously paying attention to something, but is it possible to be conscious of something you are not attending to, or to attend to something of which you are not conscious? Where might we find examples of these?
This treatise is a quest to find an answer to Q in two parts. Part I reviews the foundations upon which the discourse on Q is built. Different inputs to Q produce different answers. After consideration of the many ways “attention” and “consciousness” have been defined, I settle upon phenomenal consciousness and Executive Attention (defined as a suite of strategies for structuring cognition for further processing implemented by the executive of working memory) as the most interesting inputs to Q, and the ones on which Part II focuses.
Attention without consciousness seems relatively easy to establish empirically, but consciousness without attention is much harder. The putative candidates all seem to have major problems, but I build a strong abductive case for the hitherto ignored case of foveal phenomenal overflow. We consciously see far more detail in our foveal fields than we can Executively Attend, although there is a serious obstacle to our ever confirming that empirically—identifying conscious content relies on Executive Attentional report. Triangulating the capacity limitations of attention, consciousness, and working memory strengthens this case for consciousness without attention, and suggests that cognition must work something like my “Witches’ Hat Model,” on which content can become conscious outside of Executive Attention or working memory. I conclude with some reflections on the implications of my arguments for the discourse on Q, and for other discourses such as the ontologies of attention and consciousness, theories of consciousness, some other cognitive concepts, and ethical considerations in humans, animals, and machines. A conclusive answer to Q continues to elude us. It may perhaps be an ultimately insoluble conundrum. But it is the very essence of humanity to seek an answer, and in so doing, to improve our understanding of our own nature:
“The proper study of mankind is man.”

Holes are a good example of the sort of entity that down-to-earth philosophers would be inclined to expel from their ontological inventory. In this work we argue instead in favor of their existence and explore the consequences of this liberality—odd as they might appear. We examine the ontology of holes, their geometry, their part-whole relations, their identity and their causal role, the ways we perceive them. We distinguish three basic kinds of holes: blind hollows, perforating tunnels, and internal cavities, treating these uniformly as immaterial bodies. We develop a morphology of holes, focusing on the way a hole can be filled, and then look at the main properties of the resulting conceptual framework: holes are parasitic upon the surfaces of their hosts; holes can move, fuse into each other, split; they can be born, develop, and die. Finally, we examine how some morphological features of holes are represented in perception, including the conditions whereby we have the impression that we see, feel, or even hear a hole. The book has over 150 pictures and is completed by a formal appendix, a section with puzzles and exercises, and a extensive annotated bibliography.

Con i contributi di: Anthony Kenny · Andreas Speer · Jocelyn Benoist · Francesco Fronterotta · Enrico Berti · Riccardo Chiaradonna · Mauro Zonta · Francesco Marrone · Marco Lamanna · Paul Richard Blum · Siegrid Agostini · Igor Agostini · Alice Ragni · Francesco Campagnola · Jan Čížek · Pietro Montani · Pierluigi Valenza · Antonello D’Angelo · Jean-François Courtine · Marco Damonte · Emmanuel Cattin · Vincent Holzer · Andrea Grillo · Andrea Bellocci · Francesco Valerio Tommasi · Philippe Nouzille

El presente texto es el prólogo para mi traducción de Q. Meillassoux, "Metafísica y ficción extracientífica" (Santiago: Roneo, 2020), que co-escribimos M. Ramírez y yo. Contiene una explicación general del 'realismo especulativo' y el rol que el filósofo Q. Meillassoux juega en él, a partir de su propuesta de 'materialismo especulativo' y la crítica a la noción de 'correlacionismo' allí implicada. Luego, el prólogo entrega indicaciones sobre la relación entre metafísica y ficción propuesta por el autor.

In conseguenza di gravi traumi, talvolta per un nonnulla, la storia di ognuno di noi può subire un radicale cambiamento: la vita che avevamo progettato per anni è costretta a una deviazione improvvisa e irreversibile. Dal trauma sorge una personalità nuova, senza precedenti. Una personalità nata da un incidente, nata per accidente. Il fortuito diviene così sostanziale e l’inaspettato s’inscrive nel nucleo più profondo del nostro essere. Affrontando con delicatezza il tema dell’impatto che i traumi psicofisici possono avere sulla nostra vita, Catherine Malabou intraprende un’avventura filosofica e letteraria in cui Spinoza, Deleuze e Freud incrociano Ovidio, Kafka, Proust e Duras, disegnando un’inedita ontologia fondata sul potere plastico della distruzione, sulla tendenza esplosiva che minaccia segretamente ognuno di noi.

Catherine Malabou insegna Filosofia all’Université Paris-Ouest Nanterre ed è docente presso il Centre for Research in Modern European Philosophy della Kingston University di Londra. È autrice di numerosi saggi, fra i quali, tradotti in italiano, ricordiamo: Cosa fare del nostro cervello (2007) e, con Judith Butler, Che tu sia il mio corpo. Una lettura contemporanea della signoria e della servitù in Hegel (2017).

A logical physical ontology is code theory, wherein reality is neither deterministic nor random. In light of Conway and Kochens' free will theorem and strong free will theorem, we discuss the plausibility of a third axiomatic option-geometric language; the code theoretic axiom. We suggest free will choices at the syntactically free steps of a geometric language of space-time form the code theoretic substrate upon which particle and gravitational physics emerge.

Quentin Meillassoux, "Metafísica y ficción extracientífica, seguido de "La bola de billar" de I. Asimov. Santiago: Roneo, 2020. Traducción y notas de Meillassoux por Jean-Paul Grasset B. Prólogo de Jean-Paul Grasset B. y Mario Teodoro Ramírez.
Traducción de 'La bola de billar" por Cristóbal Carrasco y Nicolás Vargas.

In order to better cope with the pressures and stresses of the current day, modern psychology is anxiously seeking to find new therapies to address the increasing disorders within the human psyche. In the process new fields of research, such as humanistic and transpersonal psychology, curiously appear to borrow more and more from the wisdom of the ages. This volume, containing eighteen articles by noteworthy expositors of the perennial philosophy such as Huston Smith, Seyyed Hossein Nasr, and Frithjof Schuon, presents the spiritual psychology of the wisdom traditions as a much-needed antidote to the current impasse in modern psychology.

Some Endorsements for Psychology and the Perennial Philosophy:

“[Psychology and the Perennial Philosophy] is more than an anthology. It is a wisely crafted collection of classic and contemporary scholarship noting that what many are seeking is what has always been, a perennial philosophy, that remains foundational. As one of the authors, Tage Lindbom, properly notes, ‘Secularization is a fish in troubled waters.’ This book claims the waters and is essential reading for all those who may have forgotten or are simply ignorant of the rich foundation provided by the perennial philosophy.”
—Ralph W. Hood, Professor of Psychology at the University of Tennessee at Chattanooga, past president of the Psychology of Religion division of the American Psychological Association, co-founder of The International Journal for the Psychology of Religion and co-author of The Psychology of Religion

“A necessary and bracing critique of the assumptions and limitations of contemporary Western psychology, this generous volume is also a passionate call and learned guide towards a truer perspective that embraces man's spiritual nature.”
—Gabor Maté, M.D., and author of In the Realm of Hungry Ghosts: Close Encounters with Addiction

“Knowing the nature of the mind is perhaps the most difficult undertaking, especially in today’s world. To comprehend the nature of mind one needs to turn to the domain of religion and spirituality. Yet the truth of the mind and its complexity cannot explicitly be defined in words. Inner or transcendent wisdom sees the mind’s own nature without the duality of the seer. Suchness (tathatā) of mind is only experiential and not expressible. The words used to describe thought are themselves a product of thought, which is conditioned and limited. Thus, differences and contradictions are unavoidable. Therefore, a comparative study of different viewpoints and commentaries is immensely important to awaken the inner intelligence to see the mind as it is. Psychology and the Perennial Philosophy: Studies in Comparative Religion edited by Samuel Bendeck Sotillos is an outstanding effort in this direction.”
—Samdhong Rinpoche, former Prime Minister (Kalon Tripa) of the Tibetan Government-in-exile, author of Uncompromising Truth for a Compromised World: Tibetan Buddhism and Today’s World

“The rise of psychology has impacted the study and practice of spirituality, the experiences and attitudes relevant to ultimate human values that transcend ordinary behavior. Each chapter of this remarkable book demonstrates this interaction in a unique and provocative way. But rather than using psychology to reduce and ‘psychologize’ spiritual topics, its authors demonstrate how directives from the spiritual traditions can enhance and even illuminate the enduring importance of psychology in the 21st century.”
—Stanley Krippner, Saybrook University, co-author of Spiritual Dimensions of Healing

“The work at hand is a thinking and debating man’s delight. If you have any interest at all in attempting to include an educated and enlightened view of man’s higher functions in your purview of the world, you will learn from and enjoy this collection of essays. If you already have some knowledge in this area, brace yourself: you may see some of your favorites sharply criticized. A thought-provoking work.”
—Bruce W. Scotton, University of California, San Francisco, co-editor of Textbook of Transpersonal Psychiatry and Psychology

“This book, superbly edited by Samuel Bendeck Sotillos, is a masterful critique of the field of psychology and its loss of the sacred ground in which it once was rooted. It offers depth psychologists an opportunity to contemplate timeless truths echoed through the centuries by perennial philosophers who have always claimed psyche is subordinate to Spirit. Although ignored in depth psychology’s early years due to prejudice and lack of understanding, this is a message today’s psychotherapists must take seriously. Human beings need a deeper and wider transpersonal vision of who and what we are, which the saints and sages of the world’s spiritual traditions have always pointed to. In psychotherapy with a therapist committed to such a vision, patients penetrate into their unconscious depths and not infrequently awaken to the Ground of all Being. Their suffering itself occurred because they had turned away from Spirit. Above all, this volume passionately calls upon depth psychology to remember its origin in the perennial wisdom at the core of the great religions. There is something of a polemic in these pages. It deserves to be considered by depth psychologists of all persuasions.”
—Bryan Wittine, Transpersonal psychologist and Jungian psychoanalyst

“This anthology from Samuel Bendeck Sotillos is a must reference for anyone who is interested in psychology and its relationship to spirituality, and in developing an inclusive dialogue between disciplines that favor an integral outlook on the person and his or her potential. Selections in this anthology will inspire us to reexamine the metaphysical underpinnings of psychology, and remind us how important it is to rise above science’s attempt to reduce the human being to an epistemic object.”
—Sangeetha Menon, National Institute of Advanced Studies (Bangalore, India), Board Member of the International Transpersonal Association (ITA), author of The Beyond Experience: Consciousness in Bhagavad Gita

“This anthology has some of the most discerning essays and reviews on spirituality and psychology, which provide much-needed care and caution to all those engaged in bringing them together or who wish to do so in future. Therefore, it is a must-read for all those who teach, research, consult, or study in such frontier areas as transpersonal psychology, states of consciousness, mind-body relation, holistic health, Indian psychology, and so on. It will be an invaluable textbook for courses in these and other related areas. I congratulate the editor of the book.”
—Kiran Kumar K. Salagame, University of Mysore (India), Board Member of the International Transpersonal Association (ITA), author of The Psychology of Meditation: A Contextual Approach

“One of the finest collections of essays on the Perennial Philosophy—a must-read for all psychologists who are engaged with spirituality and transpersonal psychology. The essays which critique modern psychology (including transpersonal psychology, and the framework of Carl Jung), in the light of the Perennial Philosophy are a revelation and make compelling reading. The book serves as a corrective to the excesses of modern psychology, and to this end Sotillos has done a commendable job. I for one will include the book in some of the graduate courses that I teach.”
—Suneet Varma, University of Delhi, co-editor of Foundations of Indian Psychology

“To its credit modern science by-and-large is becoming more cognizant of the essential connection between spirituality and psychological health and well-being and most of all its positive implications within the field of psychology. While there is ample data to document this in a plethora of academic journals and books, this new book Psychology and the Perennial Philosophy adds a novel contribution to the dialogue between psychology and spirituality, which captures many nuances that for the most part go unnoticed within these discussions, and last but not least, it provides a keen eye of discernment to understand this intricate relationship on a deeper level that is crucially needed. This work will be a valuable asset to students and long term mental health practitioners and professors alike who seek to better understand the relationship between psychology and spirituality.”
—Harold G. Koenig, Duke University, Director of the Center for Spirituality, Theology and Health, co-author of The Handbook of Religion and Health

A tout instant, quoi que nous fassions, nous sommes environnés par des corps qui réduisent l’espace et opposent de la résistance. Que sont ces corps qui saturent notre quotidien et avec lesquels il nous faut constamment négocier l’espace ? Plus radicalement, pourquoi y a-t-il des corps ? Je soutiens dans cet ouvrage que la psychologie et la physique ne disposent plus des moyens de répondre à cette question. La désubstantialisation du réel amorcée par la révolution quantique sape les fondements de l’explication objectiviste de la perception privilégiée par la première, et elle évide de sa portée ontologique le discours de la seconde.
Expliquer pourquoi la réalité se présente sous la forme d’un agencement de corps exige en premier lieu de comprendre le rôle que remplit l’anticipation du possible dans la perception. Dans le toucher comme dans la vision, poser l’existence d’un corps implique d’anticiper les contraintes que ce corps exerce sur notre champ de possibilités pratiques, accréditer de manière présomptive la disponibilité ou l’indisponibilité de certaines possibilités d’action. C’est donc uniquement parce que notre subjectivité donne sens à ce qui est en le référant à ce qui peut être que la réalité macroscopique à laquelle nous introduit la perception consiste en un monde solide.
Pour développer cette idée, l’ouvrage dresse une critique de la conception actualiste du phénomène de corps, qui subordonne celui-ci à l’expérience en acte d’une résistance, et il déconstruit l’approche physicaliste et objectiviste, qui prétend dériver les propriétés des corps que nous percevons des propriétés de structures physiques qui leur seraient antécédentes ontologiquement. Si la sémantique des corps présuppose l’épaisseur du temps humain et une perspective foncièrement pragmatique sur l’environnement, il n’est plus question d’assimiler sans autre forme de procès le corps à une « structure physique », quelle qu’en soit la teneur. Les corps sont un produit de l’activité constructrice de notre subjectivité, et seule une incursion profonde dans les mécanismes et principes qui régissent cette activité pourra permettre d’accéder à leur vérité.

The Fundamental Ontology and Kurdish experience toward an openness is the title of the webinar series which was held by Radio Kurdistan in August 1,5 and 9, 2021. Here is a brief introduction of the whole text in English. This project aimed to familiarize those interested and to provide basic ideas about phenomenological research. Now this book consists of four contiguous sections:

Mini-Curso dividido em três partes:

1. Introdução
Em que discutiremos o diagnóstico de Badiou sobre o século vinte e o mundo contemporâneo, bem como as razões pelas quais a filosofia parece ter se tornado impossível hoje, localizando o próprio Badiou no interior desse mapeamento histórico e conceitual.

2. Filosofia e Ontologia
Em que partiremos das críticas à ontologia clássica para então demonstrar como a decisão de equacionar ontologia e matemática responde a elas adequadamente. Em seguida, analisaremos alguns conceitos da teoria dos conjuntos a fim de entender as consequências filosóficas da decisão de Badiou.

3. Verdade e verdades:
Em que as críticas relativistas ao tema da verdade serão tomadas como condições para uma nova doutrina da verdade. Veremos que a verdade é entendida como uma capacidade imanente a diferentes campos do pensamento, mas não à própria filosofia, cuja tarefa é pensar a compossibilidade das verdades amorosas, científicas, artísticas e políticas de uma época.

L’antropocentrismo è costruito sulla presunta superiorità
dell’umano sulle altre forme di vita, oltre che su quella
di certi umani rispetto ad altri: ma che succede quando
scopriamo di essere della stessa sostanza di tutti gli esseri
viventi del pianeta? Quando le proprietà che pensavamo
ci rendessero speciali, come la vita mentale o la capacità
di soffrire, si manifestano anche in ciò che definiamo
ingenuamente «non umano», allora l’umanità come sistema
chiuso dell’umanesimo classico si dissolve. Molte
sono state le soluzioni proposte, a questa domanda, ma
ognuna, presa singolarmente, non basta.
Il postumano, cosí come declinato qui, contrapposto anche
ai primi fallimentari tentativi dell’ultimo decennio
dello scorso millennio, è volto a riposizionare l’umanità
in uno schema integrato nella Natura, verso un superamento
dell’antropocentrismo, e la costruzione di una
nuova narrazione per il nostro futuro.

This is a rough and ready mix of finished sections and notes for a master-class on Alain Badiou's set theory ontology focusing in particular on the initial Meditations of Being and Event and attempting to identify different options open to Badiou in his construction of an ontology of multiplicity. It was used as the basis for a workshop presentation along with a powerpoint - which, incidentally, Badiou himself attended!

We live in an age of movement. More than at any other time in history , people and things move longer distances, more frequently, and faster than ever before. All that was solid melted into air long ago and is now in full circulation around the world like dandelion seeds adrift on turbulent winds. We find ourselves, in the early twenty-first century, in a world where every major domain of human activity has become increasingly defined by motion. 1 We have entered a new historical era defined in large part by movement and mobility and are now in need of a new historical on-tology appropriate to our time. The observation that the end of the twentieth century and the beginning of the twenty-first was marked by an increasingly " liquid " and " mobile modernity " is now something widely recognized in the scholarly literature at the turn of the century. 2 Today, however, our orientation to this event is quite different. Almost twenty years into the twenty-first century we now find ourselves situated on the other side of this heralded transition. The question that confronts us today is thus a new one: how to fold all that has melted back up into new solids. 3

У підручнику представлено такі мої підрозділи:
Вчинковий смисл психологічних феноменів: феномени ситуативні
Вчинковий смисл психологічних феноменів: феномени дії та післядії
Феноменологія вчинку. Вчинок буденності
Феноменологія вчинку. Вчинок екзистенції
Феноменологія вчинку. Вчинок самопізнання
Феноменологія вчинку. Вчинок повернення до буденності

In “Plato and the Simulacrum,” Deleuze distinguishes between two types of mimetic images: the icon, which is based on the model-copy relation, and the simulacrum, which is “a copy without a model.” Behind this well-known distinction, however, lies a previously unexplored distinction between the simulacrum and the phantasm. This article examines Deleuze’s treatment of this distinction in The Logic of Sense (1969), “Renverser le platonism (les simulacres)” (1966), and Difference and Repetition (1968). This paper presents a genealogical reading of the traditions that inform Deleuze’s account of the simulacrum, from the Freudian, Lacanian, and Kleinian schools of psychoanalysis, to the French rediscovery of Nietzsche by Deleuze and Pierre Klossowski, whose language of phantasms and simulacra directly influenced Deleuze. It is argued that Deleuze makes a strong distinction in The Logic of Sense between the simulacrum and the phantasm as a critique of the psychoanalytic concept of fantasy. In so doing, he reverses Klossowski’s treatment of the phantasm and the simulacrum. The Platonic concept of the simulacrum is thus linked to Nietzschean pathos and to the broader notion of a “mimetic unconscious.”

The paper examines ontological presuppositions and epistemological branches of Peace and Conflict Studies. It describes the narrower use of the concepts ‗ontology‘ and ‗epistemology‘ as sub-branch and branch of philosophy respectively and later focus on their meanings in the context of particular areas of inquiry. It highlights the most basic of the core field definition and distinction issues in Peace and Conflict Studies—what peace is; the nature, causes, outbreak, and dynamics of conflict; and the means for resolving conflict and building sustainable peace. It presents and offers answers to key ontological questions: what exist, in what form do they exist, what are the conditions under which they exist, what is their relationships with other things that are said to exist regarding the field of Peace and Conflict Studies. Furthermore, the paper reviews ways of knowing, understanding, explaining and justifying the ontological presuppositions. Thus it discusses the three epistemological branches of Peace and Conflict Studies proposed by Johan Galtung—empirical peace studies, critical peace studies, and constructive peace studies—and their implications for values, empirical data and theory. In light of this epistemology, the author posits that values, followed by data, take preeminence in the applied Social Sciences field of Peace and Conflict Studies.

Globalism, Nationalism, Tribalism establishes a new basis for understanding the changing nature of polity and community and offers unprecedented attention to these dominant trends. The book charts the contradictions and tensions we all encounter in an era of increasing globalization, from genocide and terrorism to television and finance capital.

Globalism is treated as an uneven and layered process of spatial expansion, not simply one of disorder, fragmentation or rupture. Nor is it simply a force of homogenization.

Nationalism is taken seriously as a continuing and important formation of contemporary identity and politics. The book rewrites the modernism theories of the nation-state without devolving into the postmodernist assertion that all is invention or surface gloss.

Tribalism is given the attention it has long warranted and is analyzed as a continuing and changing formation of social life, from the villages of Rwanda to the cities of the West.

Theoretically adept and powerfully argued, this is the first comprehensive analysis that brings these crucial themes of contemporary life together.

Contents
PART ONE: RETURNING TO A THEORY OF SOCIAL FORMATION / Social Relations in Tension
/ Contending Approaches in Outline / Theory in the Shadow of Terror / PART TWO: RETHINKING
FORMATIONS OF PRACTICE AND BEING / Constituting Customary Community / Communication
and Exchange, Money and Writing / Time and Space, Calendars and Maps / Bodies and Symbols, Blood
and Milk / PART THREE: REWRITING THE HISTORY OF THE PRESENT / State Formation:
From Kingdoms and Empires to Nation-States / Nation Formation: From the Medieval to the
Postmodern / Global Formation: From the Oecumene to Planet Exploitation / Conclusion: Principles for
a Postnational World

April 2006 · 392 pages
Cloth (0-7619-5513-5)
Paper (0-7619-5514-3)
""

This chapter examines the cultural history of Naga tattoo through the voices of Naga elders, a contemporary Naga tattoo artist, Naga writers, among others. One hundred years ago, tattoo was considered everyday wear with a precise and detailed system of codes and socio- religious meanings attached to it. Post-missionization the Naga tattoo was demonized, condemned, and gradually abandoned until the last decade with the re-emergence of an ethnic fashion and cultural revival movement that includes the neo-Naga tattoo. I argue here that Naga artists and writers are actively reshaping the future of the Naga tattoo through art, design, and innovative publications. They give new expression to an inerasable and unquestionable mark of ethnic identity, and in the process may revive the Naga tattoo from the brink of extinction.

The article introduces recursive ontology, a general ontology which aims to describe how being is organized and what are the processes that drive it. In order to answer those questions, I use a multidisciplinary approach that combines the theory of levels, philosophy and systems theory. The main claim of recursive ontology is that being is the product of a single recursive process of generation that builds up all of reality in a hierarchical fashion from fundamental physical particles to human societies. To support this assumption, I provide the general laws and the basic principles of recursive ontology as well as a semi-formalised model of the theory based on a recursive generative grammar. Recursive ontology not only actively promotes a multidisciplinary investigation of reality, but also can be used as a general framework to develop future domain-specific theories.

پوختە: "بوونناسیی بنەڕەتی؛ تەجربەی کوردی بەرەو کرانەوەیەک" سەردێڕی زنجیرە سێمینارێک بوو کە لە ڕێکەوتی ١ی ئاب تا ٩ی ئابی ٢٠٢١ لە سێ بەشدا لە لایەن ڕادیۆ کوردستان بەڕێوەچوو. لە ئێستادا دەقی ڕاستکراوی سێمینارەکە لە قەوارەی کتێبێک ئامادە کراوە. ئەم وتارە لە چوار بەشی سەرەکی پێکەوەبەستراو ساز بووە.
یەکەم، دیاردەناسی و تایبەتمەندییەکانی کە پێشەکییەکی ڕوونکەرەوەیە سەبارەت بە مێتۆدی دیاردەناسی.
دووەم، ئانالیزی ئێگزێستنشیاڵی دازاین، ئەم بەشە کە پێناسە و راڤەیەکی سەرەتاییە، بریتییە لە ئاماژەیەکی بەرایی لەسەر چەمکی بوون، جیاوازی مانای بوون لەلای کانت و هایدگێر بە پێی خوێندنەوەی پرسە بنچینەییەکانی دیاردەناسی، پرسیار لە بوون، دازاین وەک بوونی-ئائێرە، جیاوازی فامی سابجێکتیڤ لە جیهان و بوون-لەنێو-جیهان وەک چۆنێتی بنەمایی دازاین، دەرکەوتوویی بوونەوەر و حەقیقەت بە مانای دانەپۆشراوەیی، پرسیار لە کێیەتی دازاین.
سێیەم، ڕاڤەیەک لەسەر بنیاتی بوونناسانەی تەجربەی کوردی، ئەم بەشە لە دەرخستنی سەرەتایی ترین نیشانەکانی وتەی گشتی بوون-لەنێو-جیهانی کورد هەنگاو هەڵدێنێت بەرەو ڕاڤەیەکی دیاردەناسانە لەسەر بنیاتی بوونناسانەی تەجربەی کوردی بە پێی مێتۆدی دیاریکراو.
چوارەم، ڕاڤەی دیاردەناسانەی دیاردەی مەرگ و دڵەڕاوکێ، ئەم بەشە بریتییە لە پێداگری لەسەر پرسیار لە کێیەتی دازاین، ڕۆڵی دڵەراوکێ لە تێگەیشتن لە بوون و ئاگایی لە نەبوویی.

La tesi presenta inizialmente il pensiero di Jacques Derrida sull'animalità. Il tema affrontato è la sovranità dell'uomo sul resto dei viventi, in particolare nei riguardi della discriminazione dell'animalità. Nei capitoli a seguire si attua un'emancipazione dell'animalità e non dall'animalità come la corrente umanista voleva. Attraverso l'ontogenesi del concetto di "umanità" viene decostruito il costrutto che sorregge la soglia che divide l'uomo dagli animali, laddove essi partecipano all'animalità in maniere differenti. L'emergenza di questa composizione dei temi trattati si erge ad azione esemplare con cui Derrida, prima di morire, ha lasciato delle tracce da seguire durante il ricevimento del premio Adorno.

For no apparent reason, research philosophy tends to send dissertation students into a mild panic. The befuddlement caused by a range of new terminology relating to the philosophy of knowledge is unnecessary when all that you are trying to achieve is some clarity over the status of any knowledge claims you make in your study. Accounting and Finance sits within the broader context of the social sciences, and this chapter offers a guide to the standard philosophical positions required to specify the particular form of research you plan to undertake. Collectively, these positions will define what we refer to as a research paradigm (see Figure 4.1: Methods Map). For us, a comprehensive artic-ulation of a research design draws together five layers of interlocking choices that you, the researcher, should make when specifying how you plan to execute your research. There is no single 'right' way to undertake research, but there are distinct traditions, each of which tends to operate with its own, internally consistent, set of choices. The Methods Map offers a clear and structured approach that will ensure that you can identify each of the choices you make in selecting the research design for your project. The process of developing a research design begins with the location of your proposed work within a particular research paradigm. Certain methods of data gathering and analysis tend to follow from certain paradigms, although it is important to notice that these implied pathways are not fixed. What is truly important is your ability to recognise and justify the interlocking choices which represent your own research design. Later chapters will deconstruct and explain the subsequent stages of the Map, namely those choices relating to both data gathering and data analysis. The sections that follow in this chapter relate to the starting point of the Methods Map, labelled 'Research Paradigm. ' We shall first consider the reasons for articulating a research philosophy, before exploring objective and subjective ontologies, and the epistemological positions known as positivism, critical realism, action research and interpretivism. In passing, we will also look at rhetoric (the study of persuasive language) and axiology (the study of value) as a means of rounding out your understanding of some key phrases and concepts.

Luego del políptico de La comunidad de los espectros, un nuevo comienzo se torna necesario. Un giro en el filosofar atento al espesor metafísico de la subversión epocal en curso en todo el orbe. Esa misma crisis revela ahora como insuficientes los métodos más osados de las Humanidades del siglo XX. Un punto de partida: el relato acerca de un supuesto proceso judicial por vampirismo acaecido en un remoto cantón de Hungría a principios del siglo XVIII.
Con el discurrir de las hipótesis aquí propuestas, las relaciones con la licantropía se volverán centrales y ambos fenómenos deberán ser objeto de una minuciosa ultra-historia que acompaña al lector hasta los tiempos paleolíticos del culto de la Gran Madre. Pero esto es sólo el comienzo de un viaje metafísico que, bajo las formas de la sangre, el sacrificio y la metamorfosis, nos conduce hasta el origen mismo de la vida-muerte sobre la Tierra como estación necesaria para una meditación sobre el futuro cosmológico de los seres hablantes. El Vampiro y el Hombre lobo son las figuras filosófico-conceptuales que, una vez desentrañadas, nos muestran la vía regia hacia una forma completamente nueva de rehabilitación del pensamiento especulativo bajo la forma de una “ontología analéptica”.
Desde los inmemoriales rituales del sacrificio antiguo, hasta la teología política inversa del vampirismo, pasando por una inédita filosofía de los virus, se delinea ante nuestros ojos el subsuelo a partir del cual se revelan las condiciones de posibilidad de todo pensamiento acerca del Ser y la actual obsolescencia de todas las formas en las que este último ha sido previamente mentado. De este modo, un tenebroso y enjundioso proceso judicial, hoy caído en el olvido, nos muestra que custodiaba, sin saberlo, los secretos supremos de todo lo existente que la inveterada tradición ha dignificado con el nombre de Cosmos. Se anuncia, así, el comienzo de la Segunda Era Metafísica.
Publicado por Miño y Dávila Editores, Buenos Aires / Barcelona, 2022.
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What can phenomenological reflection contribute to the ongoing discussion of transcendental thought? What kind of transcendental philosophy is phenomenology? Why does Husserl's unfinished project merit the name transcendental? Can the notion of transcendental phenomenology be defended today, and is Husserl right in insisting upon its uniqueness and indeclinability? To what extent is the very idea of transcendental phenomenology deeply committed to metaphysical prejudices that we have to renounce the transcendental project in favour of other projects? To what extent is speculative realism in a position to overcome the Kantian philosophical framework? This impressive collection of essays is a lucid, insightful and important attempt to answer these questions. Not only does it give new insight into the transcendental character of phenomenology, but it also outlines the dynamic development of phenomenology as a continuing and expanding domain of research. The editors claim that this volume " is motivated by the insight that the novel interdisciplinary situation in which phenomenology conducts fruitful exchanges with several empirical sciences demands that we reconsider thoroughly the fundamental methodological questions concerning the transcendental character of phenomenological inquiries. Phenomenology and the Transcendental brings together original articles that together clarify the transcendental aspects of phenomenology and outline new transcendental versions of phenom-enology in distinction from the naturalistic, vitalist, and poststructuralist approaches that dominate philosophy at the moment " (p. 3). In this review, I provide a brief overview of the contributions to this volume to show how the transcendental standpoint is indispensable for genuine phenomenology and philosophical reasoning in general.