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2020, Philosophy in Review
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Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter en ligne.
Philosophy in review, 2020
Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter en ligne.
JSRNC, 2021
What makes Philosophical Posthumanism a generous and creative work is Francesca Ferrando's 'appreciation of the paradoxical structure of the posthuman condition itself', as put by Rosi Braidotti (p. xi). The book attempts to explain this paradoxical structure around three main questions, corresponding to the three parts: '(1) What is Philosophical Posthumanism? (2) Of which "human" is the posthuman a "post"? (3) Have humans always been posthuman?' (p. 1). Ferrando then lists 237 guiding questions (but the reader can nd more in the text) and addresses them throughout the following 30 dense chapters. To position philosophical posthumanism within other 'isms' utilizing the concept of 'human', Ferrando deals with a range of themes from transhumanism and antihumanism to arti cial intelligence, bioengineering, and ecology. Considering that religion and nature scholars have also been addressing similar questions for the last couple of decades, I believe this book may help to better integrate posthuman aspirations with the nexus of religion, nature, and culture. At the very beginning of the book, Ferrando de nes philosophical posthumanism as 'an onto-epistemological approach, as well as an ethical one, manifesting as a philosophy of mediation, which discharges any confrontational dualisms and hierarchical legacies; this is why it can be approached as a post-humanism, a postanthropocentrism, and a post-dualism' (p. 22). The very emphasis on approaching philosophical posthumanism as a post-humanism, a post-anthropocentrism, and a post-dualism continues throughout the book. Underlying the importance of an 'awareness of the limits of previous humanistic, anthropocentric, and dualistic assumptions: from epistemology to ontology, from bioethics to an existential inquiry' (p. 55), the author deconstructs these assumptions. While the rst part of the book primarily focuses on the dimensions of post-humanism and post-anthropocentrism, the third part gives priority to post-anthropocentrism and post-dualism. The second part bridges these two through a questioning of the sociopolitical, economic, and symbolic construction of the 'human' and the 'scienti c' framing of the Homo sapiens. The rst part traces the genealogy of posthumanism, paying attention to its connections with postmodernism, transhumanism, and antihumanism. The reader learns that the literature around the concepts of posthuman and posthumanism has been accumulating since Ihab Hassan's postmodern critique titled 'Prometheus as Performer: Toward a Posthumanist Critique?' that was published in 1977 (p. 25). By classifying Katherine Hayles' How We Became Posthuman (1999) as an example of critical posthumanism, and Donna Haraway's 'A Manifesto for Cyborgs' (1985) as a
2013
As Rosi Braidotti in "Metamorphoses: Towards a Materialist Theory of Becoming" (2002), puts it: Postmodernity is notoriously the age of proliferating differences. The devalued "others" which constituted the specular complement of the modern subjectwoman, the ethnic or racialized other and nature or 'earth-others'-return with a vengeance. They are the complement to the modern subject, who constructed himself as much through what he excluded. (174) Posthumanism may arise once the need for such a "vengeance" has been fulfilled, and the voices of subjectivities who have been historically reduced to the realm of the "Other", have been regained. Posthumanism is inextricably related to the Studies of the Differences, referring to the fields of research which developed out of the deconstruction of the "neutral subject" of Western onto-epistemologies 9. The deconstruction enacted, within the historical and philosophical frame of Postmodernism, by Feminist, Black, Gay and Lesbian, Postcolonial and Chicana theorists, together with differently abled activists and other outsiders, pointed out the partiality of the construction of the Discourse 10 , historically formulated by one specific subject, which finally appeared in its embodied vestiges, as: Western, white, male, heterosexual, propertied and abled, among other specific terms. In order to postulate a post-to the human, the differences which are constitutive to the human, and which have been historically erased by the self-claimed objectivity of hegemonic accounts, have to be taken into account. Posthumanism is indebted to the reflections developed out of the "margins" of such a centralized human subject, which emphasized the human as a process, more than as a given, inherently characterized by differences and shifting identities: Women's and Gender Studies, Gay 9 Such a genealogical location of the posthuman is already pointed out by William Spanos in his pioneer text "End Of Education: Toward Posthumanism", published in 1993. 10 Note that the notion of "Discourse" is intended here not only in the foucaultian use of the term as a way of constituting knowledge, social practices and power relations (Foucault 1976), but also as the phallogocentric logos (Irigaray 1974), and the symbolic order (Kristeva 1974).
Il Capitale Culturale. Studies on the Value of Cultural Heritage
Francesca Ferrando’s recent book on Philosophical Posthumanism, published by Bloomsbury Academic, does not posit itself in only the philosophical field: it reaches out to the broader realm of humanities and cultural studies. Considering the current development of posthuman studies and its theoretical potential in reconfiguring the paradigm in humanities, Ferrando decides to scrutinize its major concepts and the various modes of their development, offering an overall compendium on this new and exciting interdisciplinary field and implementing order in its understanding.
2019
Francesca Ferrando’s book Philosophical Posthumanism1 dose not comprise exactly what the title suggest. It is much more than that—it is a concise and very interesting compendium, full of the most current problems concerning of what philosophy in the 21st century is. It is a scientifi c work and, at the same time, a textbook for contemporary philosophy. I would describe this work a few others titles, like: Philosophy after the 20th century, Post-Philosophy of the 21st century, Lectures on Planetary Humanities, Handbook of Contemporary Philosophy. This book is extremely important because there have been many misunderstandings about the term posthumanism and about how much it is related and how much it overlaps with another extremely popular term—transhuman-
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