Short,momentary,temporary,transient,precarious,and labile are adjectives that the current post-pandemic,ecological,climatic,war,political,economic,and social contingencies have accustomed us to employ almost compulsiv...Short,momentary,temporary,transient,precarious,and labile are adjectives that the current post-pandemic,ecological,climatic,war,political,economic,and social contingencies have accustomed us to employ almost compulsively and indiscriminately by now,and that,beyond everything,are synonyms inter-implicit with and in the ephemerality,which deserves reconsideration in its literalness as epìheméra(for a day),that can take place through a sort of its“double”,not quite mainstream but nonetheless suggestive and perhaps even effective,such as the artistic one of dance.Therefore,it is worth pausing to try and see which streaks/implications of the ephemerality itself the dance-ephemeral conveys and/or produces:the neuralgic concretions that the latter seems to me to involve and permeate,in a perspective of re-cognition/re-discovery/awareness,are time,space and the body,evidently inter-implicated.展开更多
Faced with the challenge of arguments about the relation of post-,and trans-humanism,putting forth questions on their“antagonism”,or“convergence”,I propose to(re-)evaluate/highlight the relevance of the thinking o...Faced with the challenge of arguments about the relation of post-,and trans-humanism,putting forth questions on their“antagonism”,or“convergence”,I propose to(re-)evaluate/highlight the relevance of the thinking of Michel Serres for posthuman debates.It specifically seems to me that Serresian idea of bodily hominescence can be read as a suggestion of“convergence”of post-and trans-humanism.Starting from the assumption that the body is a crucial node of both of them in that its consideration by one and the other marks a major front of their divergence(tool body according to transhumanism,dimensional body according to posthumanism),I seem to grasp,within the Serresian theme of the hominescent body as totipotent/virtual,the idea of bodily virtuality as a point of their convergence.Following Serres’s argument that,due to its virtuality/potentiality(intended as the totality of the possibilities),the body,though always involved in(technological)hybridization processes,is difficult to be artificially reproduced and to be reduced to information,I assume virtuality as an“operational concept”capable of“producing”convergence of post-and trans-humanism.Such a concept allows me,in fact,to read the body(re-)invested,by technology as an infiltrative agent,of a dimensional role as hybridizer(and in this sense normalized).Through virtuality,therefore,I think to be able to understand the body as a meeting ground between trans-and post-component,in the sense that technological“intervention”no longer constitutes an enhancement of the body,but a hybridizing event not implying dis-incarnation but rather normalization of body’s dimensional value;precisely such,due eminently to hybridization with otherness within a process of technological infiltration.The body normalized by such a technology is therefore a trans-posthuman body,in the sense of being contaminated by technological processes keeping it in its dimensionality.In order to better illustrate this idea,I propose to examine Serresian metaphor of the body as a trunk without branches with cultural cut twigs,which seems to me to effectively express the theme of the body as a ground/condition of hybridization,i.e.,as an anthropo-techno-poietic dimension.I aim so at showing the relevance of Serres’s thought to conceive,in a convergent perspective,a body,not to be strengthened,but to be normalized in its dimensionality,namely,a trans/posthuman body in a trans/posthumanist context.展开更多
给定加法范畴A,证明了若A存在右（左）Serre函子,则其幂等完备化范畴A-存在右（左）Serre函子.在此基础上,说明了对三角范畴上的recollementD′ D D″,若D存在Serre函子,则-D允许两个关于-D″及-D′的反射recolle-ments.作为应用,证明...给定加法范畴A,证明了若A存在右（左）Serre函子,则其幂等完备化范畴A-存在右（左）Serre函子.在此基础上,说明了对三角范畴上的recollementD′ D D″,若D存在Serre函子,则-D允许两个关于-D″及-D′的反射recolle-ments.作为应用,证明了给定recollement两端三角范畴D′,D″上的t-结构可诱导出中间范畴的幂等完备化范畴D-上3个t-结构.展开更多
Since the beginning of the COVID-19 pandemic,a tripartite blanket of disease/containment/return to normality has crystallized around the virus.But is it possible to grasp the frayed shirt of this blanket and gradually...Since the beginning of the COVID-19 pandemic,a tripartite blanket of disease/containment/return to normality has crystallized around the virus.But is it possible to grasp the frayed shirt of this blanket and gradually try to undo it?This is the attempt that this contribution makes.And that,drawing on a toolbox made up of the reflections,in this case converging between them,of Michel Serres and the posthuman on the dynamics inventive of new homination horizons,which the virus,beyond the contingency of its pathogenicity,as a hopeful monster parasite,can trigger.展开更多
Starting from the question of whether there is still a space for religious experience in posthumanist reflection,and if so,how this space can be configured,the contribution first examines nerve nodes/junctions,such as...Starting from the question of whether there is still a space for religious experience in posthumanist reflection,and if so,how this space can be configured,the contribution first examines nerve nodes/junctions,such as body/nudity,bonds/intersections,Biogea/Sciences of Life and Earth,in which the thought of Michel Serres,at the same time,is intertwined,so to speak,with the posthumanist one,and develops its Franciscanism.Through this analysis,the contribution opens itself the possibility of identifying/proposing,in an idea of religion(religio)as etymologically understood by Serres in the sense of bond/relationship/universal binder of livings(religare),humans and things,the space/justification of religious experience in and for the posthumanism.Mysticism of immanence within the Posthumanism?Maybe…But even further:the way is in fact that of bonding,inclusion,synthesis.展开更多
Michel Serres’s and Posthumanism’s reciprocally isomorphic reflections may offer not mainstream suggestions of an overall human repositioning,now,in times of war,pandemic/post-pandemic,environmental crisis,political...Michel Serres’s and Posthumanism’s reciprocally isomorphic reflections may offer not mainstream suggestions of an overall human repositioning,now,in times of war,pandemic/post-pandemic,environmental crisis,political,economic,and cultural problems,more mandatory than ever.If in fact,as it seems,it is question of de-anthropocentering/de-anthropomorphizing the world,to allow common principles and interrelationships between entities to emerge from within,Serresian and Posthumanist variations on the theme of the parasite/virus and the recognition of the world would provide profitable ideas on this way.展开更多
Faced with a socio-political-mediatic arena that continues to return the ballet of pandemic,climate change,fourth industrial revolution,sixth mass extinction,war etc.,the reflection of Michel Serres and Posthumanism p...Faced with a socio-political-mediatic arena that continues to return the ballet of pandemic,climate change,fourth industrial revolution,sixth mass extinction,war etc.,the reflection of Michel Serres and Posthumanism put forth instances for silencing of the anthropocentric logos,and for recognition of the multiplicity,variety,possibility of things and of the human in co-belonging with them,as well as instances for working on these same multiplicities,varieties,possibilities,that are often absences,black holes,repressed of philosophical thought.展开更多
The author constructs the Casimir element of Hall algebras. By the method of Gabber-Kac theorem (see [4]), it is proved that the Serre relations are the defining relations in composition algebra.
In the Apocalypse,the chiliastic-eschatological meaning has been superimposed on the original literal meaning of dis-velation.A phenomenon,this one,seems to have favored the formation of neuralgic force fields between...In the Apocalypse,the chiliastic-eschatological meaning has been superimposed on the original literal meaning of dis-velation.A phenomenon,this one,seems to have favored the formation of neuralgic force fields between the end,the beginning,which in some way refer to each other,and precisely dis-velation.If the whole of history seems to be disseminated and sometimes informed by these fields,the Anthropocene temperament certainly does not seem to be an exception.The apocalyptic Anthropocene interstitial spaces are particularly crowded and lively and,among the many voices animating them,those of Serres,Latour,and the posthumanist perspective,to which the one and the other,so to speak,wink,are of particular interest.What the Serresian-Latourian posthuman apocalyptic Anthropocene force-field seems to be reviving is,so to speak,a new recognition of the already-since-ever-been,i.e.the recognition that the human has always been inchoative in and with the world in becoming in relationship,that the post has always been an engine,resistant to repetitiveness,obviousness and habit,that the new is this very recognition,and that the recognition of the already-since-ever-been is precisely action,dynamism,a process of construction(of human in and with the world).展开更多
The contribution moves from highlighting how,in the context of Michel Serres’and posthumanism’s proposal of rethinking the human and the world in a perspective of inter-implication and universal co-belonging,silence...The contribution moves from highlighting how,in the context of Michel Serres’and posthumanism’s proposal of rethinking the human and the world in a perspective of inter-implication and universal co-belonging,silence(of the human word)assumes the function of a catalyst for the recognition/re-aestheticization of the human body in its sensory-aesthetic-cognitive-relational-hybrid dimensionality,and,with and for it,of the world in its agency(including artistic).Within the framework of this perspective,the investigation thus proposes a reading of art as a relation/catalyzer of relations,that is,as a(re)activation of positive relations of the human with and for a world that reveals itself to be increasingly hyper-complex,that is,more-than-human,in the continuity/inseparability of nature and culture.Taking Serresian ideas on artistic practices as non(only)human forms of expression and posthumanist“isomorphic”positions on non-human agency as tools,the research then highlights the“more-than-human”scope of art and the fact that artistic practices are responsive actions.So much so that,the human being emerges as co-agent and,of course,co-owner.展开更多
文摘Short,momentary,temporary,transient,precarious,and labile are adjectives that the current post-pandemic,ecological,climatic,war,political,economic,and social contingencies have accustomed us to employ almost compulsively and indiscriminately by now,and that,beyond everything,are synonyms inter-implicit with and in the ephemerality,which deserves reconsideration in its literalness as epìheméra(for a day),that can take place through a sort of its“double”,not quite mainstream but nonetheless suggestive and perhaps even effective,such as the artistic one of dance.Therefore,it is worth pausing to try and see which streaks/implications of the ephemerality itself the dance-ephemeral conveys and/or produces:the neuralgic concretions that the latter seems to me to involve and permeate,in a perspective of re-cognition/re-discovery/awareness,are time,space and the body,evidently inter-implicated.
文摘Faced with the challenge of arguments about the relation of post-,and trans-humanism,putting forth questions on their“antagonism”,or“convergence”,I propose to(re-)evaluate/highlight the relevance of the thinking of Michel Serres for posthuman debates.It specifically seems to me that Serresian idea of bodily hominescence can be read as a suggestion of“convergence”of post-and trans-humanism.Starting from the assumption that the body is a crucial node of both of them in that its consideration by one and the other marks a major front of their divergence(tool body according to transhumanism,dimensional body according to posthumanism),I seem to grasp,within the Serresian theme of the hominescent body as totipotent/virtual,the idea of bodily virtuality as a point of their convergence.Following Serres’s argument that,due to its virtuality/potentiality(intended as the totality of the possibilities),the body,though always involved in(technological)hybridization processes,is difficult to be artificially reproduced and to be reduced to information,I assume virtuality as an“operational concept”capable of“producing”convergence of post-and trans-humanism.Such a concept allows me,in fact,to read the body(re-)invested,by technology as an infiltrative agent,of a dimensional role as hybridizer(and in this sense normalized).Through virtuality,therefore,I think to be able to understand the body as a meeting ground between trans-and post-component,in the sense that technological“intervention”no longer constitutes an enhancement of the body,but a hybridizing event not implying dis-incarnation but rather normalization of body’s dimensional value;precisely such,due eminently to hybridization with otherness within a process of technological infiltration.The body normalized by such a technology is therefore a trans-posthuman body,in the sense of being contaminated by technological processes keeping it in its dimensionality.In order to better illustrate this idea,I propose to examine Serresian metaphor of the body as a trunk without branches with cultural cut twigs,which seems to me to effectively express the theme of the body as a ground/condition of hybridization,i.e.,as an anthropo-techno-poietic dimension.I aim so at showing the relevance of Serres’s thought to conceive,in a convergent perspective,a body,not to be strengthened,but to be normalized in its dimensionality,namely,a trans/posthuman body in a trans/posthumanist context.
文摘给定加法范畴A,证明了若A存在右（左）Serre函子,则其幂等完备化范畴A-存在右（左）Serre函子.在此基础上,说明了对三角范畴上的recollementD′ D D″,若D存在Serre函子,则-D允许两个关于-D″及-D′的反射recolle-ments.作为应用,证明了给定recollement两端三角范畴D′,D″上的t-结构可诱导出中间范畴的幂等完备化范畴D-上3个t-结构.
文摘Since the beginning of the COVID-19 pandemic,a tripartite blanket of disease/containment/return to normality has crystallized around the virus.But is it possible to grasp the frayed shirt of this blanket and gradually try to undo it?This is the attempt that this contribution makes.And that,drawing on a toolbox made up of the reflections,in this case converging between them,of Michel Serres and the posthuman on the dynamics inventive of new homination horizons,which the virus,beyond the contingency of its pathogenicity,as a hopeful monster parasite,can trigger.
文摘Starting from the question of whether there is still a space for religious experience in posthumanist reflection,and if so,how this space can be configured,the contribution first examines nerve nodes/junctions,such as body/nudity,bonds/intersections,Biogea/Sciences of Life and Earth,in which the thought of Michel Serres,at the same time,is intertwined,so to speak,with the posthumanist one,and develops its Franciscanism.Through this analysis,the contribution opens itself the possibility of identifying/proposing,in an idea of religion(religio)as etymologically understood by Serres in the sense of bond/relationship/universal binder of livings(religare),humans and things,the space/justification of religious experience in and for the posthumanism.Mysticism of immanence within the Posthumanism?Maybe…But even further:the way is in fact that of bonding,inclusion,synthesis.
文摘Michel Serres’s and Posthumanism’s reciprocally isomorphic reflections may offer not mainstream suggestions of an overall human repositioning,now,in times of war,pandemic/post-pandemic,environmental crisis,political,economic,and cultural problems,more mandatory than ever.If in fact,as it seems,it is question of de-anthropocentering/de-anthropomorphizing the world,to allow common principles and interrelationships between entities to emerge from within,Serresian and Posthumanist variations on the theme of the parasite/virus and the recognition of the world would provide profitable ideas on this way.
文摘Faced with a socio-political-mediatic arena that continues to return the ballet of pandemic,climate change,fourth industrial revolution,sixth mass extinction,war etc.,the reflection of Michel Serres and Posthumanism put forth instances for silencing of the anthropocentric logos,and for recognition of the multiplicity,variety,possibility of things and of the human in co-belonging with them,as well as instances for working on these same multiplicities,varieties,possibilities,that are often absences,black holes,repressed of philosophical thought.
文摘The author constructs the Casimir element of Hall algebras. By the method of Gabber-Kac theorem (see [4]), it is proved that the Serre relations are the defining relations in composition algebra.
文摘In the Apocalypse,the chiliastic-eschatological meaning has been superimposed on the original literal meaning of dis-velation.A phenomenon,this one,seems to have favored the formation of neuralgic force fields between the end,the beginning,which in some way refer to each other,and precisely dis-velation.If the whole of history seems to be disseminated and sometimes informed by these fields,the Anthropocene temperament certainly does not seem to be an exception.The apocalyptic Anthropocene interstitial spaces are particularly crowded and lively and,among the many voices animating them,those of Serres,Latour,and the posthumanist perspective,to which the one and the other,so to speak,wink,are of particular interest.What the Serresian-Latourian posthuman apocalyptic Anthropocene force-field seems to be reviving is,so to speak,a new recognition of the already-since-ever-been,i.e.the recognition that the human has always been inchoative in and with the world in becoming in relationship,that the post has always been an engine,resistant to repetitiveness,obviousness and habit,that the new is this very recognition,and that the recognition of the already-since-ever-been is precisely action,dynamism,a process of construction(of human in and with the world).
文摘The contribution moves from highlighting how,in the context of Michel Serres’and posthumanism’s proposal of rethinking the human and the world in a perspective of inter-implication and universal co-belonging,silence(of the human word)assumes the function of a catalyst for the recognition/re-aestheticization of the human body in its sensory-aesthetic-cognitive-relational-hybrid dimensionality,and,with and for it,of the world in its agency(including artistic).Within the framework of this perspective,the investigation thus proposes a reading of art as a relation/catalyzer of relations,that is,as a(re)activation of positive relations of the human with and for a world that reveals itself to be increasingly hyper-complex,that is,more-than-human,in the continuity/inseparability of nature and culture.Taking Serresian ideas on artistic practices as non(only)human forms of expression and posthumanist“isomorphic”positions on non-human agency as tools,the research then highlights the“more-than-human”scope of art and the fact that artistic practices are responsive actions.So much so that,the human being emerges as co-agent and,of course,co-owner.
