Suchergebnisse

Cet article examine un aspect, largement négligé par les recherches sur le formalisme russe, de la notion de sujet ( sjužet ) inventée par Viktor Šklovskij. Le concept de sujet ne désigne généralement ni le résultat de transformations ni le niveau ou le plan où ces transformations interviennent, mais le processus de la construction artistique, un moment de la « forme ». Šklovskij conçoit le sujet comme energeia . Il partage la conception aristotélicienne de l'origine de l'art, lequel ne résulterait pas d'une croissance organique, d'une transmission du passé ou d'un héritage, mais de l'acte de faire, πόειν . L'accent mis sur la fabrication correspond au concept central de la Poétique d'Aristote, la ποίησις , « réunion d'événements ». Le concept de sujet correspond à la catégorie ontologique d' ἐνέργεια , c'est-à-dire d'« actualité » (« ce qui est à l'œuvre ») ou d' ἐντελέχεια (« étant arrivé à destination et y demeurant »). Le sujet est ἐνέργεια , l'actualité, l'âme de l'œuvre narrative. Ce double aspect du concept de sujet chez Šklovskij, pouvoir énergétique au sens moderne et energeia au sens aristotélicien, détermine l'essence du récit.

This article aims at demonstrating that the theory of potency developed by Giorgio Agamben lacks a fundamental aspect. The Italian philosopher has pointed out the amphibious nature of potency (the potential to- and the potential not to). However, his analysis does not cover the act, thus failing to observe its amphibious nature. We will demonstrate that this insufficiency lies at the root of several problems –whether ontological, political, aesthetic, ethical, etc.– found in Agamben's thinking. ; En este artículo nos proponemos mostrar que la teoría de la potencia desarrollada por Giorgio Agamben adolece de una insuficiencia fundamental. Si bien el filósofo italiano ha señalado la condición anfibológica de la potencia (potencia-de y a la vez potenciade- no), no ha extendido su análisis al acto y, en consecuencia, no ha sido capaz de detectar la condición también anfibológica del mismo. Mostraremos que este descuido es la raíz común de la que se desprenden varios de los problemas (ontológicos, políticos, estéticos, éticos, etc.) del pensamiento agambeniano.

En este artículo nos proponemos mostrar que la teoría de la potencia desarrollada por Giorgio Agamben adolece de una insuficiencia fundamental. Si bien el filósofo italiano ha señalado la condición anfibológica de la potencia (potencia-de y a la vez potencia-de-no), no ha extendido su análisis al acto y, en consecuencia, no ha sido capaz de detectar la condición también anfibológica del mismo. Mostraremos que este descuido es la raíz común de la que se desprenden varios de los problemas (ontológicos, políticos, estéticos, éticos, etc.) del pensamiento agambeniano. ; This article aims at demonstrating that the theory of potency developed by Giorgio Agamben lacks a fundamental aspect. The Italian philosopher has pointed out the amphibious nature of potency (the potential to- and the potential not to). However, his analysis does not cover the act, thus failing to observe its amphibious nature. We will demonstrate that this insufficiency lies at the root of several problems –whether ontological, political, aesthetic, ethical, etc.– found in Agamben's thinking. ; Facultad de Humanidades y Ciencias de la Educación

En este artículo nos proponemos mostrar que la teoría de la potencia desarrollada por Giorgio Agamben adolece de una insuficiencia fundamental. Si bien el filósofo italiano ha señalado la condición anfibológica de la potencia (potencia-de y a la vez potenciade- no), no ha extendido su análisis al acto y, en consecuencia, no ha sido capaz de detectar la condición también anfibológica del mismo. Mostraremos que este descuido es la raíz común de la que se desprenden varios de los problemas (ontológicos, políticos, estéticos, éticos, etc.) del pensamiento agambeniano.

How far go the links of Hegel to Aristotle? In what sense can we say that Hegel's philosophy aspires to be the consummation of the aristotelian one? In this article we analyze the meaning and equivalence of the concepts of νοῦς and ἐνὲϱγεια of the paragraph Met. Λ 7, 1072b18-30, in Hegelian philosophy. Especially with the concept of "effective reality" (Wirklichkeit). In the ancient world, imitatio auctoris was cultivated as a conscious eagerness to un derstand and appropriate a content that was considered valuable and true. The imitatio did not consist in the crude repetition of an author, but in the effort to improve the understanding of a truth that one wishes to illuminate. Hegel imitates Aristotle to the point of emulating him. He overcomes the past without completely eliminating it. He contains it, updates it and keeps it alive. The Hegelian Aufhebung is imitatio of the classics.

Abstract: Waste Electrical and Electronic Equipment (WEEE) have an exponential and constant growth and produce both a very serious environmental impact and a significant economic loss due to its non-reuse and non-recycling. To become aware of this problem and to propose solutions, different aspects must be analyzed: the environmental impact that implies not treating the waste, the elaboration of specific legislation proposals, the design of management systems, and the proposals of sustainable and economically viable projects for enterprises of logistic and waste treatment. The objective of this project is to generate proposals for the implementation of an Integrated System of Management of WEEE for the Metropolitan Region of Rosario, and it is limited to computer equipment. It also proposes interinstitutional and interdisciplinary collaboration between specialists in each field: 1) to know the current situation of WEEE in the region, 2) to analyze solutions to the WEEE problem worldwide applicable to our regional reality, 3) to generate a proposal for Integrated System of Management of WEEE, and 4) to perform the analysis and optimization of the proposed system.

"This book integrates Hegel's The Phenomenology of Spirit and contemporary conversations about energy. By interpreting actuality as energy in the Hegelian corpus, the author provides a new lens for understanding the dialectical project and the energy⁰́₁starved condition of our contemporaneity"--

This essay highlights aspects related to the influence of Corsicans in the coastal municipality of Guayanilla, in the Island of Puerto Rico, during the 19th century and beginnings of the 20th century. The author discusses their contribution to commerce, maritime and farming activities, such as sugar cane and coffee, as well as their eventual insertion in municipal life. The effect of their impact on the economy, politics, and their religious point of view is also evaluated. The scope of the essay focuses in the genealogy aspects of this population. ; Este ensayo presenta pormenores de la presencia de emigrantes corsos en el municipio costero de Guayanilla, Puerto Rico, durante el siglo XIX y principios del siglo XX. Se destaca su participación en el comercio marítimo y terrestre, la actividad agrícola en la caña y el café y su eventual inserción a la vida municipal. Se evalúa además el impacto de su contribución desde un punto de vista económico, político, genealógico y religioso.

In his recent book L'uso dei corpi, Giorgio Agamben investigates the philosophical genealogy of his central concept of inoperosità through a reconsideration of the classical notion of chresis or 'use'. According to Agamben, the latter points to an alternative constitution of human nature, one that would not be guided by a principle of necessary actualisation (energeia), would not exhaust itself in the realisation of an end (ergon), but would rather preserve its potentiality in a thoroughly non-subjective ('contemplative') relation of the body to itself. For Agamben, it is only through the recognition and mobilisation of this alternative foundation of the human, that the pervasive division of life (between natural and political, 'bare' and 'autarchic', zoe and bios) upon which modern politics is premised, can be overcome. In this article, I propose to read in Mary Shelley's Frankenstein an instructive rehearsal of these fundamental concepts, focusing on the possible meanings that the notion of monstrosity may acquire when placed against the backdrop of modernity's commitment to energeia and its associated biopolitical mechanisms.

Seit jeher bilden »dynamis« und »energeia« das wohl schillerndste Begriffspaar in der Geschichte der Philosophie: In ihrem spannungsgeladenen Wechselspiel kommen Materialismus und Metaphysik, Vermögen und Verwirklichung zusammen. Doch können sie auch als historisch-politische Kategorien verstanden werden? Als solche zeigen gerade die Wendepunkte und Differenzen in ihrer Begriffsgeschichte einen Wandel im Geschichtsdenken und neue Möglichkeiten für politisches Handeln auf. Von Aristoteles über Martin Heidegger bis hin zu Jacques Derrida zeigt Nassima Sahraoui in ihrer eindringlichen Lektüre, dass ein neues Verständnis der antiken »dynamis« aktueller und notwendiger denn je ist, denn sie birgt ein kritisches Potential, durch das auch und gerade heute Momente der Freiheit für uns und unser Denken ermöglicht werden