Gilbert Simondon

En prenant appui sur la pensée politique
et phénoménologique de Claude Lefort, cet article
cherche à se doter d’un cadre conceptuel descriptif
et normatif afin d’interpréter la manière selon laquelle
la démocratie, en raison de son indétermination
radicale et de sa non-substantialité, occasionne la
phénoménalisation d’un monde commun concrètement
humain à préserver, puisqu’il force à faire l’expérience
de la différence de l’autre. C’est sur la base de cette
interprétation du mouvement et des modalités invisibles
propres à la mise en forme de la réalité démocratique,
qu’il est possible de s’attacher au rôle que joue
l’argent en lien avec les appareils médiatiques, cette
nouvelle réalité technique propre à notre épreuve
communicationnelle du monde social. Notre hypothèse
est que l’argent peut se transformer en un mécanisme
anti-démocratique pour ceux et celles qui possèdent
le capital économique nécessaire pour s’approprier et
homogénéiser les discours offerts dans l’espace technicocommunicationnel de l’expérience démocratique.

Heidegger’s critique of modern technology and its relation to metaphysics has been widely accepted in the East. Yet the conception that there is only one—originally Greek—type of technics has been an obstacle to any original critical thinking of technology in modern Chinese thought.

Yuk Hui argues for the urgency of imagining a specifically Chinese philosophy of technology capable of responding to Heidegger’s challenge, while problematizing the affirmation of technics and technologies as anthropologically universal.

This investigation of the historical-metaphysical question of technology, drawing on Lyotard, Simondon, and Stiegler, and introducing a history of modern Eastern philosophical thinking largely unknown to Western readers, including philosophers such as Feng Youlan, Mou Zongsan, and Keiji Nishitani, sheds new light on the obscurity of the question of technology in China. Why was technics never thematized in Chinese thought? Why has time never been a real question for Chinese philosophy? How was the traditional concept of Qi transformed in its relation to Dao as China welcomed technological modernity and westernization?

In The Question Concerning Technology in China, a systematic historical survey of the major concepts of traditional Chinese thinking is followed by a startlingly original investigation of these questions, in order to ask how Chinese thought might today contribute to a renewed, cosmotechnical questioning of globalized technics.

Two definitions of algorithm, their uses, and their implied models of computing in society, are reviewed. The first, termed the structural programming definition, aligns more with usage in computer science, and as the name suggests, the intellectual project of structured programming. The second, termed the systemic definition, is more informal and emerges from ethnographic observations of discussions of software in both professional and everyday settings. Specific examples of locating algorithms within modern codebases are shared, as well as code directly impacting social and ethical concerns. The structural distinction between algorithms and social concerns is explained as mirroring the engineering construct of algorithms and data structures. It is proposed that, rather than this separation being an attempt to enforce a professional boundary and evade social responsibility, it is a crucial technical distinction within code which makes it clearer and more transparent. The power structures reinforced by the broader, cultural interpretations of algorithm are reconsidered, along with what it would mean for software to have an inclusive design culture.

Ao sustentar o argumento de que toda a Biologia é queer o presente trabalho tem como objetivo jogar luzes sobre a importante discussão que diz respeito ao uso equivocado do conhecimento biológico frente à complexidade da temática da construção das identidades de gênero e sexual. A instrumentalização negativa dessa ciência e a ingenuidade relacionada à sua compreensão discursiva produzem uma série de erros comumente utilizados para a manutenção dos corpos queer em uma condição de anormalidade no interior de uma sociedade patriarcal, heteronormativa e binária. Assim, o artigo pretende mostrar que a Biologia se funda por essência na – e pela – biodiversidade e que sua epistemologia compreende os modos de existência queer, embora não exista nenhum tipo de determinismo biológico, mas arranjamentos singulares responsáveis pela constituição dessas subjetividades – processos de individuação relacionados às formas de desejo, aos modos de afecção e às performances, produzindo na condição contra-hegemônica dos sujeitos queer formas de resistências possíveis.

Regarding money, the theme of belief is usually formulated in terms of belief in money. The same is true of trust, as well the value of money. One should also raise the question of trust, belief and value through money, or given its presence. This suggestion is inspired by the philosophy of Gilbert Simon-don, whose theory of psychic and collective individuation aims at overcoming the dichotomy between methodological individualism and a sociology of vast categories. Simondon's theory has three aspects that could inform the research on money. Firstly, the philosopher raises the question of how groups are constituted: they subsist by the same process that gives birth to individual personalities. A group is defined by the categories it mobilizes, and most importantly, that it produces while constituting itself. Secondly, Simondon underscores the inventive aspect of this emergence of groups, an invention analogous to technical invention, one that redraws the potentials at work in the collective: it can be those of the territory, of the bodies, or of the minds. This inventive character prolongs these potentials as structures, and this is what the collective is all about. Finally, Simondon develops a theory of the "image cycle" that can help us understand the continuity between this indefinite and infinite field of potentials, the typical categorization of groups, and the formation of images and objects (technical, sacred, aesthetic), which crystalize desires, beliefs and hopes of individuals as members of groups. These aspects clarify our wish to alter the way the questions regarding money are enounced, as well as that of the affects it mobilizes and informs. Since money manifests itself in its operation, as image or object, it can be considered to stem from the simondonian image cycle, giving sense to groups and mobilizing potentials, desires and beliefs. We explore and explicit the differences implied by this approach, underscoring Simondon's contributions to social thought. Money is a privileged object for the application of Simondon's thought, because of its plasticity, the vastness of the domains in which it operates, and the magnitude of forces it mobilizes.

The purpose of this talk is to explore, through several concepts extracted from the philosophies of Henri Bergson, Gilbert Simondon and Gilles Deleuze, the relationships between narrative and extra-narrative elements in Revolutionary Girl Utena, Serial Experiments Lain and Puella Magi Madoka Magica. I will analyze how we are presented with not only complex narratives, but also elements that seem to exceed those narratives, defying their logic and standing in contrast with them. These anime cannot be properly understood by focusing exclusively on the way the events presented in the story unfold. In order to grasp the meaning of these works, both the constantly “floating” extra-­narrative aspects and the presence of specific points of rupture in the narrative have to be duly accounted for. I will first set up an analogy between the structure of the narrative parts of the selected anime and the structure of the “usual” form of temporality (‘product time’). I will then relate the role of extra-narrative elements to a different kind of temporality, closer to Bergson’s duree (‘process ­time’). Here, I will draw on the difference between the individual / environment pair, which constitutes the ending point of simondonian ontogenesis, and that which actually exceeds individuation: “apeiron”, the undetermined understood as a place of potentiality. Finally, I will show how these anime break with the “typical” temporality of the narrative and function as what I call “thinking devices”.

Ce texte d'une conférence donnée en avril 2019 pour le colloque "Desining Community" propose une théorie critique de la participation en relation avec les enjeux du co-design, en vue d'une "mésopolitique", c'est-à-dire d'une politique des milieux de vie.

Avvertenza: la tesi qui riportata è stata sottoposta a una lieve revisione formale rispetto alla versione sottoposta alla commissione di laurea.

Condurre una vita associata significa oggi, in buona parte, condurre una vita connessa. Molti degli aspetti della nostra esistenza passano ormai attraverso la rete e i dispositivi che consentono di accedervi: ciò riguarda non solo gli interessi, le relazioni personali o il tempo libero, ma anche la vita lavorativa e la possibilità di usufruire di servizi pubblici.

La versatilità della rete e delle tecnologie informatiche si pone alla radice del loro successo e contribuisce a spiegare la loro diffusione capillare. Questa stessa ramificazione, che ha messo in collegamento tra loro miliardi di utenti in tutto il mondo, ha visto ugualmente l’imporsi nella vita pubblica e nell’economia dei cosiddetti new media. Ciò ha avuto tra i suoi effetti una sostanziale alterazione delle modalità di produzione, diffusione e fruizione degli oggetti culturali, oltre ad imprimere una trasformazione radicale a quel che si è soliti chiamare cultura. A maggior ragione, quindi, chi si occupa di studi umanistici è chiamato a interrogarsi sulle problematiche che emergono da tali rivolgimenti e sui loro esiti possibili.

Abbiamo iniziato tracciando per sommi capi una storia delle origini di internet, inframezzandola con alcuni momenti decisivi che hanno riguardato il diffondersi dell’informatica nella cultura di massa. Ciò ci ha consentito di esaminare sia l’avverarsi di una rete oligopolistica e trasversalmente commerciale, sia quelle aspirazioni e possibilità che non hanno avuto modo di realizzarsi o hanno finito per assumere posizioni marginali. Successivamente, ci siamo concentrati sulle dinamiche economiche sottese allo stato attuale del web, che coinvolgono gli utenti attraverso vari espedienti tecnici finalizzati alla raccolta dati e alla personalizzazione di contenuti e annunci pubblicitari. Inoltre, abbiamo tentato di comprendere, su basi sociologiche e psicologiche, come un’organizzazione degli apparati tecnologici a fini prettamente economici contribuisca a precisare una corrispondente strutturazione delle identità personali, della circolazione d’informazioni, delle esperienze culturali e delle relazioni. Da tali osservazioni empiriche emerge come gli attuali assetti tecnico-economici favoriscano l’ulteriore radicamento di una cultura incentrata su un individualismo egoistico e narcisistico, su relazioni interpersonali strumentali e su un’esperienza estetica compromessa dalle logiche del consumo.

La concretezza di queste stesse osservazioni ha gettato le fondamenta per la costruzione di un percorso filosofico che, a partire dalla teoria dell’individuazione concepita da Gilbert Simondon, approda alle riflessioni sulla tecnica di Bernard Stiegler. Secondo quest’ultimo, l’implementazione diffusa delle tecnologie computazionali a sostegno del consumo corrisponde a una de-individuazione dei singoli e dei gruppi, ossia a un’incapacità di differenziazione che comporta un crollo del desiderio e un irrigidimento mortifero. Tale irrigidimento si attua anche nella sovrabbondanza di esteriorizzazione tecnica che colpisce i saperi, cosicché gli esseri umani finiscono per perdere il loro saper vivere. In conclusione, abbiamo passato al setaccio il pensiero di Maurice Merleau-Ponty, cercando nel linguaggio dei segnali che alludessero a possibilità alternative e alle potenzialità taumaturgiche del linguaggio stesso. Come si vedrà, tali segnali assumono una luminescenza eccezionalmente vivida nella parola letteraria.

This article engages with the activities of the alternative international media centre FC/MC which was established and operated during the 2017 G20-Summit in Hamburg. Rather than following established narratives on alternative media or mobilising discourses on aesthetics of resistance in the arts, the specific operational logics of affective and preemptive politics of perception define the main scope of developing what is termed “activist sense” and the emergence of potential “aesthetic counterpowers” as part and parcel of an affective politics of perception. Drawing on the conception of affect in social media studies and on the notions of field and information in the works of gilbert Simondon, the FC/MC will be analysed as a building block in the overall infrastructure of affective resistance against dominant and platform-based narratives of violence and threat amplified by mainstream media. Through a field-based conception of affect and perception, the question of “making-sense” takes on a pervasive yet potentially more inclusive and activating dimension of future forms of media-infused modes of resistance.

This paper weaves together two recurring themes in philosophical and political debates of recent years: the idea, loosely inspired by Walter Benjamin, that describes melancholia as a dominant structure of feeling and desire among the left; and the suggestion that we are currently witnessing a revival of debates on the question of organisation. My argument identifies not one but two left-wing melancholias, the specular relation between which precludes the work of mourning and deprives us of the conditions for thinking organisation concretely. I follows that a real return to the question of organisation can only take place if we escape this melancholic mechanism; I propose that the very idea of organisation might offer us theoretical resources with which to do so. We come to love our left passions and reasons, our analyses and convictions, more than we love the existing world that we presumably seek to alter with these terms or the future that would be aligned with them. … What emerges is a Left that operates without either a deep and radical critique of the status quo or a compelling alternative to the existing order of things. But perhaps even more troubling, it is a Left that has become more attached to its impossibility than its potential fruitfulness, a Left that is most at home dwelling not in hopefulness but in its own marginality and failure, a Left that is caught in a structure of melancholic attachment to a certain strain of its own dead past, whose spirit is ghostly, whose structure of desire is backward looking and punishing. Wendy Brown The test of a first-rate intelligence is the ability to hold two opposed ideas in mind at the same time and still retain the ability to function.

The article raises the hypothesis that the activity of imagination cannot be fully described by a functional description. To this end, two positions are analyzed: the philosophy of Cornelius Castoriadis, who emphasizes social imaginary and radical imagination, is juxtaposed with Gilbert Simondon’s theory of cyclic and genetic images. Castoriadis’ consideration reveals the specific character of indeterminacy, found in the work of imagination, which enables the coexistence of contradictions in psyche. Based on this reading I propose to perceive imagination through a semi-deterministic take. Whilst it is also possible to see an effort to overcome functional determination in Simondon’s theory, the latter also offers a way to interpret the imagination beyond the anthropological realm. The image ensures the field of mutual potentiality between organisms and their milieus, and this relationality is never fully determined, but rather semi-determined. Thus, by providing the tools for rethinking of determination and functionality, the juxtaposition of Castoriadis and Simondon enables to speculate on the need of a possible concept of sociobiological imagination.

This paper introduces Deleuze’s philosophy of becoming in a system theoretic framework and proposes an alternative ontological foundation to the study of systems and complex systems in particular. A brief critique of systems theory and the difficulties apparent in it is proposed as an introduction to the discussion. Following is an overview aimed at providing access to the ‘big picture’ of Deleuze’s revolutionary philosophical system with emphasis on a system theoretic approach and terminology. The major concepts of Deleuze’s ontology—difference, virtuality, multiplicity, assemblages, quasi-causation, becoming (individuation), intensity and progressive determination are introduced and discussed. Deleuze’s work is a radical departure from the dogma of western philosophy that guides the foundations of science and systems theory. It replaces identity with difference and being with becoming; in other words, it provides systems theory with an ontological ground based on change, heterogeneity and the inexhaustible novelty-producing process that underlies all phenomena. The conceptual tools made available by this philosophy seem to capture the fundamental aspects of complexity and complex systems much better than the current conceptual system that is based on static transcendent ontological entities.

El problema de la unidad temática en la obra de Gilbert Simondon es una de las cuestiones más discutidas en la literatura sobre el autor. La hipótesis de lectura que plantea la presente tesis ofrecería, por primera vez, una solución verdaderamente satisfactoria a este problema. Se recupera la unidad programática de los textos, el programa de la axiomatización de la ontogénesis, y partiendo de la imagen que encierra el esquema del modulador, el paradigma elemental de la filosofía de la individuación, se elabora una noción paradigmática que permite interpretar esta unidad en comunicación con la unidad anterior en una unidad de génesis, la génesis de esa axiomatización como el esbozo de una teoría de los campos morfogenéticos. La propia elucidación de la noción de relación, entendida como interfaz, abre esta vía. Como resultado de esta investigación, con la invención de un acto enciclopédico que conjugaría los diferentes modos del pensamiento, se pone a punto una máquina de aprendizaje. La filosofía de Simondon se convertirá entonces en una tecnología epistemológica, una razón filosófica abocada a la búsqueda de nuevos paradigmas, y también en una metafilosofía, en cuanto deviene filosofía de la historia de la filosofía. Se rehabilita así un pensamiento ucrónico, retrofuturista, creando las condiciones para un simondonismo que sea tan contemporáneo como es extemporáneo.

This paper introduces Deleuze’s philosophy of becoming in system theoretic terms and proposes an alternative ontological foundation to the study of systems and complex systems in particular. A brief critique of system theory and difficulties apparent in it is proposed as an initial motivation to the discussion. Following is an overview aiming to provide an access to the ‘big picture’ of Deleuze’s revolutionary philosophical system with emphasize on a system theoretic approach and terminology. The major concepts of Deleuze’s ontology - difference, virtuality, multiplicity, assemblages, quasi-causation, becoming (individuation), intensity and progressive determination are introduced and discussed in some length. Deleuze’s work is a radical departure from the dogma of western philosophy that also guides the foundations of science and system theory. It replaces identity with difference and being with becoming, in other words, it provides system theory with an ontological ground based on change, heterogeneity and inexhaustible novelty-producing process that underlies all phenomena. The conceptual tools made available by this philosophy seem to capture the fundamental aspects of complexity and complex systems much better than the current conceptual system that is based on static transcendental ontological entities.

In this essay we analyze the paradigmatic type of machine that supports the currently hegemonic similarity in the relations between the brain and the machine. Thus, we present how the fundamental elements of the functionality of the digital machine were built: computers, information and digital code as part of the same standardization and universalization program of digital binary logic. We show, in continuity, how that program is building a reductionist understanding of the brain's and machine's processes of individuation. Finally, through the Simondon's alternative information proposal, as processuality, and through the relativistic brain theory of Nicolelis and Cicurel, we present the limitations of the digital machine's paradigm and the open ways for other understandings of the brain's and machine's processes of individuation.

In forme et matière, Gilbert Simondon discusses how matter—all matter—takes form. It is neither the essential qualities of the underlying matter, nor the shaping qualities of an applied form that dictate the final shape and nature of any material thing. He uses the metaphor of the formation of a brick to illustrate this profound but simple point: neither the mix of components alone, nor the brick mould alone are sufficient to produce a brick; la prise de forme of a brick requires both of these and moreover a specific process—an event—to work these elements together into their ultimate shape.

According to Massumi, Simondon's writing on form and matter can be usefully mobilized to think through how discourse forms and circulates. Rather than a simplistic reading that would see discourse as a mimetic reflection of human culture, or a deterministic one that would see it as a top-down shaper of culture, Massumi's mobilization posits discourse as technosocial event, shaping and shaped, forme et matière. It is the complex singularity that gains substance through its ongoing becoming, it is both medium and message.

This paper explores the hashtag as a similar technosocial event; both text and metatext, tag and subject matter, hashtag-mediated discursive assemblages are neither simply the reflection of pre-existing discourse formations nor do they create them out of digital thin air. Rather, they are nodes in the becoming of distributed discussions in which their very materiality as performative utterances (Bruns) is deeply implicated. Hashtags are mobilized in discourse that recognizes itself as such, a crossroads between form and matter, medium and message entangled.

2017 veröffentlichten die MedienwissenschaftlerInnen Orit Halpern, Robert Mitchell und Bernard Dionysos Geoghegan einen Artikel mit dem Titel The Smartness Mandate: Notes toward a Critique. ¹ Sie beschreiben darin zunächst die grundlegenden epistemischen, sozialen, biopolitischen und infrastrukturellen Veränderungen, die mit dem Konzept der Smartness für digitale Technologien einhergehen. Die als »smart« geltenden Technologien durchdringen alle unserer Lebensbereiche; sie sind miteinander vernetzt, sie erfassen und tauschen Daten aus und treffen in großer Geschwindigkeit algorithmisch basierte Mikro-Entscheidungen, welche den Zustand und die Zukunft unserer Umgebungen prägen, bzw. (mit)gestalten. Smarte Technologien agieren zeitkritisch und werden im Unterschied zur KI-Forschung des 20. Jahrhunderts nicht mehr top-down entworfen, sondern bottom-up konstruiert. Dass und wie entscheidend die getroffenen Mikroentscheidungen ihrerseits auf menschlichen Entscheidungen und kulturell sowie sozial geprägten Lebensrealitäten basieren, zeigte-dies nur in Klammern-zuletzt Safiye Noble 2018 in ihrer Analyse von Fällen, in denen die Google Suchmaschine rassistische und sexistische Vorurteile ungefiltert in die digitale Welt übertrug. ² Ein zentrales Argument von Halpern und ihren Kollegen beruht auf der Annahme, dass das Smartness Mandate die Geschichte der Rationalität beerbe. Nun ist dieses Argument sicher richtig. Fraglich ist jedoch, wie ich im Folgenden zeigen möchte, ob mit dem Erbe dieser Geschichte der Rationalität, wie Halpern et al. zugleich unterstellen, notwendig die Tendenz zur Universalisierung einer auf das Technische reduzierten algorithmische Rationalität einhergeht. Es stellt

This paper provides two examples of concretization, an important concept in philosophy of technology that can also be applied to the study of media more broadly construed. It begins with a short summary of the preexisting literature on concretization, followed by a survey of the uses of concretization in the work of its primary theorist,the French philosopher Gilbert Simondon. The paper proceeds with a brief analysis of a famous example of concretization offered by Simondon (the Guimbal turbine) before engaging a new analysis of concretization in the context of contemporary information and communication technologies (planar transistors). The argument is made that Simondon provided an early (and simple) philosophical explanation of concretization, one that is useful for tracking (analog and digital) technological evolution over time.

We find ourselves in a media-intensive milieu comprising networks, images, sounds, and text, which we generalize as data and metadata. How can we understand this digital milieu and make sense of these data, not only focusing on their functionalities but also reflecting on our everyday life and existence? How do these material constructions demand a new philosophical understand- ing? Instead of following the reductionist approaches, which understand the digital milieu as abstract entities such as information and data, this article pro- poses to approach it from an embodied perspective: objects. The article contrasts digital objects with natural objects (e.g., apples on the table) and technical objects (e.g., hammers) in phenomenological investigations, and proposes to approach digital objects from the concept of “relations,” on the one hand the material relations that are concretized in the development of mark-up languages, such as SGML, HTML, and XML, and on the other hand, Web ontologies, the temporal relations that are produced and conditioned by the artificial memories of data.

This article aims to bring forward a critical reflection on a renewed relation between nature and technology in the Anthropocene, by contextualizing the question around the recent debates on the " ontological turn " in Anthropology, which attempts to go beyond the nature and culture dualism analysed as the crisis of modernity. The " politics of ontologies " associated with this movement in anthropology opens up the question of participation of non-humans. This article contrasts this anthropological attempt with the work of the philosopher Gilbert Simondon, who wants to overcome the antagonism between culture and technics. According to Simondon, this antagonism results from the technological rupture of modernity at the end of the eighteenth century. This paper analyses the differences of the oppositions presenting their work: culture vs. nature, culture vs. technics, to show that a dialogue between anthropology of nature (illustrated through the work of Philippe Descola) and philosophy of technology (illustrated through the work of Simondon) will be fruitful to conceptualize a renewed relation between nature and technology. One way to initiate such a conversation as well as to think about the reconciliation between nature and technology, this article tries to show, is to develop the concept of cosmotechnics as the denominator of these two trends of thinking.

Disegno e Design sono termini coestensivi perché ogni teoria del progetto presuppone una teoria dell’immaginazione progettuale e, in definitiva, una teoria delle immagini. Questo libro cerca di circoscrivere una teoria del Disegno partendo da tre classi pratiche di oggetti-immagine che si producono progettando, quelli che genericamente chiamiamo rappresentazioni tecniche, prefigurazioni euristiche ed elaborati di autonomo valore artistico (raffigurazioni evocative, simboliche, suggestive, …). Ma questi “oggetti-immagine” trovano senso solo in rapporto a immagini e immaginari che possono essere colti solo attraverso una cornice teorica composita che cerca di sussumere coerentemente (tradurre tra loro) teorie epistemologicamente assai lontane tra loro: la tradizione morfologica che culmina specialmente nella Semiofisica di René Thom (1988), l’antropologia delle immagini (Belting), la fenomenologia delle immagini (Piana, Spinicci, …), la semiotica del visibile di tradizione greimassiana (Fontanille, Bordron, Floch, …).
Il libro cerca appunto di tradurre tra loro questi diversi punti di vista soprattutto attraverso la visione molto comprensiva della tecno-estetica di Gilbert Simondon, specialmente della teoria delle immagini che il filosofo francese offriva nel del 1965-66 col suo corso (di psicologia) sull’immaginazione. Muovendo dal pensiero di Simondon il libro cerca di delineare un modo di intendere la disciplina del Disegno inteso come morfologia degli artefatti allo scopo (etico) di farne uno studio della (reale) responsabilità dell’immaginazione, intendendo le immagini anzitutto come “oggetti sociali” e come materiale primario delle pratiche progettuali.

È possibile ricavare dall’opera di Gilbert Simondon non soltanto delle suggestioni, ma anche degli elementi di filosofia politica? Questo libro tenta di farlo considerandone l’intero corpus e scavando nelle sue fonti: da Bergson a Wiener, attraverso le tradizioni fenomenologica ed epistemologica, cui appartengono i suoi maestri Merleau-Ponty e Canguilhem, fino alla sociologia francese letta attraverso le lenti della paleoetnologia di Leroi-Gourhan. La prima parte analizza il modo in cui Simondon riconfigura l'apparato concettuale della filosofia grazie a strumenti tipici del pensiero scientifico ed epistemologico, in particolare la fisica dei quanta, la termodinamica e la cibernetica. La seconda parte mostra quale sia l’incidenza di modelli biologici nella teorizzazione dei processi di genesi e funzionamento dei sistemi sociali e ne analizza la matrice bergsoniana. Tre intermezzi seguono il filo del dibattito suscitato dalla recente riscoperta di Simondon, intrecciandolo ad una teoria della produzione tecnico-simbolica di cui la terza parte svela la dimensione autenticamente politica, che investe la dinamica costitutiva del legame sociale e problematizza il concetto di natura umana. Per Simondon solo la programmazione di un intervento pedagogico-politico sulle infrastrutture tecnologiche tocca direttamente le nervature costitutive del sistema sociale ed implica - oltre che una problematizzazione dello statuto ontologico della società - una riflessione sullo statuto epistemologico e sulla forza predittiva delle scienze che di essa si occupano, aprendo in questo modo al problema dell'efficacia effettiva dell'universo culturale all’interno del quale tali scienze sono elaborate e quell’intervento programmato. È questa infine la congiuntura entro la quale l’opera di Simondon ci chiama a interrogare l’effettualità politica del pensiero filosofico.

This paper draws attention to the somewhat neglected domains of affects, emotions, and subjectivity in the study of the commons. The paper argues that a focus on affective and communicative relations among humans and between humans and more-than-humans can enrich our understanding of the practices of commoning and the processes of becoming a commoner. Using the case of community forestry initiatives in Odisha, India, it illustrates how rural people become commoners through the embodied practices of caring for the forests as a shared common. The paper uses this empirical example and conceptual resources from affect theory and relational ontology to think about the commons as affective socio-nature entanglements and as a nurturing ground for subjectivity. It discusses the implications of attention on the commons and the practices of commoning for enabling the emergence of other-than-capitalist subjectivities.

Estudamos neste trabalho as condições desviantes inerentes às ações composicionais no contexto da relação comparativa entre ideias musicais e subsequentes produtos do ato. No primeiro capítulo, expusemos o arcabouço conceitual e a matriz filosófica que servirão de
base para comentar os mecanismos desviantes entre ideia e ato. Estes mecanismos são explicitados no segundo capítulo a partir de quatro possibilidades distintas de ações composicionais. No terceiro capítulo, há um relato concernente a um experimento realizado com nove jovens compositores, a fim de se definir, no contexto da prática composicional,
certos comportamentos relacionados ao desvio em cada um dos quatro meios de atualização comentados no capítulo anterior. No quarto capítulo, comentamos obras musicais de nossa autoria, apresentando desta vez uma perspectiva subjetiva em relação às experiências
vinculadas às condições desviantes da ação composicional, além de comentar os temas da técnica e da ontologia da composição musical a partir desta ótica. Concluímos a tese aproveitando os conceitos e dados coletados para produzir uma síntese a respeito da condição
desviante nos atos composicionais.