Contemporary societies are regulated by a complex system which tends to be sociallyexhaustive, supported by growing social and technical interdependence. This system iscomposed of subsystems: global economic production, liberal political institutions, anda social organization based on labour. As a whole, these three dimensions \u2013 political,economic, social \u2013 tend to compress contemporary life forms into a single way of life,primarily structured by systemic functionality. Although it admits variations of degree(or even, to some extent, qualitative differences), the functional codes (of systems)guide actions in dailiness and impose severe limitations on lifestyles, which areparticularly noticeable when the struggle for economic and social survival mobilises allthe time and energy of living. The means obliterate the end, the functioning obliteratesthe meaning, the survival obliterates proper human “life”. At the political level, liberalthought masks the\u201cmalaise of modern civilization\u201dresulting from these limitations byshifting the question on forms of life to the private sphere, as well as insisting on anabstract political ethic of the\u201cjust\u201d. Ultimately this determines the form and functioningof institutions, overriding any and all ethics of\u201cgood\u201d.Particularly in the field of economics, a framework promotes a way of life that tends totransform individuals into subjects of consumption and production and to reduce alltheir relationships to the form of market exchange.Forms of life are privatised as far as political philosophical consideration is concerned,but they are also privatised economically in the sense that they tend to turn themselvesinto market supply given the hegemony of market form in the contemporary socialworld.Finally, the conditions that organise human existence also tend to naturalise acommodified conception of social time. On the one hand, contemporary temporalitytends to conform itself to a regime of in-built obsolescence and fragmentary experience;on the other, the conception of time underlying economical processes \u2013 such asevolution of interests, inheritance rights, etc. \u2013 tends to be an abstract time, that flowsregardless of what happens in the social world.The question that this colloquium proposes is, in essence: to what extent can the design of life forms be in the future freed from functional constraints (from the market, fromthe privatisation of the conceptions of the good, from the constraint of abstract time)and thus return to what ancient philosophers called eudaimonia, the\u201cgood life\u201dor simplythe human good.<\/p>\n
<\/p>\n
ABSTRACTS<\/p>\n
Pr\u00e9f\u00e9rences, m\u00e9ta-pr\u00e9f\u00e9rences et formes de vie: qu’est-ce qu’un homo oeconomicus?\u00a0<\/b><\/i>Claire Pignol <\/b>(Univ. Paris I) Les auteurs n\u00e9o-classiques du XXe si\u00e8cle qui fondent le choix sur la notion de pr\u00e9f\u00e9rence, oud\u2019utilit\u00e9 ordinale, con\u00e7oivent une analyse \u00e9conomique neutre \u00e0 l\u2019\u00e9gard des fins poursuivies parles agents. La notion d\u2019utilit\u00e9 n\u2019est qu\u2019une mani\u00e8re de rendre compte des choix, lamaximisation du profit qu\u2019un instrument permettant le meilleur usage des ressources et destechniques pour satisfaire les pr\u00e9f\u00e9rences. La raret\u00e9 originelle ne portant pas seulement sur lesrichesses mat\u00e9rielles ou mon\u00e9taires mais sur tout ce qui peut \u00eatre estim\u00e9 ou d\u00e9sir\u00e9, les choixne visent pas l\u2019accroissement quantitatif des richesses mais l\u2019ajustement de leur forme auxd\u00e9sirs de chacun. L\u2019\u00e9conomiste revendique d\u2019\u00eatre muet sur les fins et les formes de viechoisies par chacun. Le revers de cette neutralit\u00e9 est-il d\u2019\u00eatre sourd aux insatisfactionsd\u2019agents \u00e0 qui l\u2019\u00e9conomie marchande imposerait une forme de vie tout enti\u00e8re orient\u00e9e versl\u2019accroissement des moyens dans l\u2019oubli des fins ? La notion de m\u00e9ta-pr\u00e9f\u00e9rence, propos\u00e9e parFrankfurt, Sen et Hirschman, suffit-elle \u00e0 rendre compte de ce paradoxe ?<\/p>\n
Communaut\u00e9<\/b><\/i>, individu, syst\u00e8me\u00a0<\/b><\/i>Jos\u00e9 Manuel Santos<\/b> (Praxis-UBI)
\nL\u2019\u00eatre humain serait, d\u2019apr\u00e8s Aristote, un animal \u201cnaturellement communautaire\u201d. Une communaut\u00e9 est un groupe dont les membres agissent, en coop\u00e9rant, en vue d\u2019une fin b\u00e9n\u00e9fique pour tous. La forme de communaut\u00e9 la plus propre de l\u2019homme serait la \u00ab\u00a0communaut\u00e9 politique\u00a0\u00bb, la cit\u00e9, une communaut\u00e9 dont les membres, les citoyens, d\u00e9lib\u00e8rent et d\u00e9cident les formes et les r\u00e8gles de leur vie ensemble, et dont la fin serait une \u00ab\u00a0vie bonne\u00a0\u00bb. Cela laisse supposer l\u2019unicit\u00e9 de la \u00ab\u00a0forme de vie\u00a0\u00bb.La philosophie politique moderne met en cause la communaut\u00e9 en tant que forme naturelle de la soci\u00e9t\u00e9. L\u2019ordre social est pens\u00e9e dans la perspective de l\u2019individu libre et autonome, de ses droits naturels et du \u00ab\u00a0contrat\u00a0\u00bb qui lui garantisse la jouissance de ces droits \u00e0 l\u2019int\u00e9rieur de son espace de libert\u00e9. Chacun aura la libert\u00e9 et le droit de choisir\u00a0sa<\/i>\u00a0forme de vie. Dans la soci\u00e9t\u00e9 des individus il y aura, donc, un pluralisme des formes de vie. Dans cette soci\u00e9t\u00e9 l\u2019organisation de la vie ne proc\u00e8de plus des normes et institutions de la communaut\u00e9, mais de dispositifs tels que les \u00ab\u00a0syst\u00e8mes sociaux\u00a0\u00bb ou \u00ab\u00a0syst\u00e8mes fonctionnels\u00a0\u00bb d\u00e9crits par Luhmann. La soci\u00e9t\u00e9 des syst\u00e8mes est la forme sociale la plus ad\u00e9quate \u00e0 une soci\u00e9t\u00e9 d\u2019individus libres et autonomes.
\nM\u00eame si la soci\u00e9t\u00e9 des syst\u00e8mes semble favoriser la pluralit\u00e9 des formes de vie, la question se pose de savoir si les syst\u00e8mes ne conditionnent pas le choix et le dessin de ces formes \u2013 ce qui ferait de la libert\u00e9 de l\u2019individu une\u00a0illusion. En outre, la question de la forme de vie individuelle, question \u00ab\u00a0priv\u00e9e\u00a0\u00bb, n\u2019est pas totalement s\u00e9parable de celle de la forme de la vie avec les autres, de la vie sociale et politique. Les formes de cette vie collective semblent encore plus d\u00e9termin\u00e9es par certains syst\u00e8mes sociaux que celles de la vie individuelle. Dans ce cas, on aurait des raisons pour questionner les syst\u00e8mes, et pour envisager une forme de communaut\u00e9 qui permettrait \u00e0 ses membres de d\u00e9lib\u00e9rer sur les formes de leur vivre ensemble, sur une \u00e9thique politique.<\/p>\n
A aventura como forma de vida. Abordagem fenomenol\u00f3gica\u00a0<\/b><\/i>Irene Borges Duarte <\/b>(Praxis-UE)<\/p>\n L\u2019aventure comme forme de vie. Une perspective ph\u00e9nom\u00e9nologique.Ce travail cherche \u00e0 faire une ph\u00e9nom\u00e9nologie du comportement qu\u2019on nomme\u00abaventure\u00bb et de la temporalit\u00e9 que lui est propre. On essaye par l\u00e0 de trouverce qu\u2019est charact\u00e9ristique de l\u2019exp\u00e9rience originaire et de sa s\u00e9dimentationdans une atitude et forme vitale, potentiellement banalisable. Dans ce sens, onpartira de l\u2019essai de Simmel (1910) sur l\u2019aventure, avant d\u2019aborder l\u2019analyse deJank\u00e9l\u00e9vitch (1963), qui comprenne ce ph\u00e9nom\u00e8ne dans sa relation avec \u2018ennuiet le s\u00e9rieux. Finalement, la perspective ateinte est dirig\u00e9e vers la considerationexistentiale heidegg\u00e9rienne, pour essayer de comprendre l\u2019ouverture de mondequ\u2019elle nous presente, et dans son sens le plus propre, et dans des acceptionsd\u00e9cadentes de type r\u00e9p\u00e9titif, en poursuivant la r\u00e9alisation d\u2019exp\u00e9ctationss\u00e9diment\u00e9es. L\u2019horizon humain de cette recherche est \u00e0 la fois celui de l\u2019individu, dans les temps de son existence singuli\u00e8re, et celui de la culture, donton peut reconna\u00eetre des \u00e9poches sp\u00e9cialement ouvertes \u00e0 la consid\u00e9ration decertaines fa\u00e7ons de l\u2019aventure comme formes de vie \u00e9minentes.<\/p>\n Any hope for plurality? On the ideological function of capitalism and the possibility of transformation\u00a0<\/b><\/i>Gon\u00e7alo Marcelo<\/b> (CECH, Univ. de Coimbra \/ Cat\u00f3lica Porto Business School) \u201cFormas de vida\u201d e \u201csubsun\u00e7\u00e3o real\u201d. A sociedade contempor\u00e2nea na leitura do operaismoitaliano\u00a0<\/b><\/i>Irene Viparelli <\/b>(CICP, Univ. \u00c9vora) A eudaimonia do livro em quest\u00e3o: arqueologia das formas de leitura contempor\u00e2neas\u00a0<\/b><\/i>Daniel Melo<\/b> (CHAM, Univ. Nova de Lisboa) Formas de vida na muta\u00e7\u00e3o do tempo social: implica\u00e7\u00f5es \u00e9ticas e antropol\u00f3gicas\u00a0<\/b><\/i>Ana Leonor Santos<\/b> (Praxis-UBI) \/ Andr\u00e9 Barata <\/b>(Praxis-UBI) Contemporary societies are regulated by a complex system which tends to be sociallyexhaustive, supported by growing social and technical interdependence. This system iscomposed of subsystems:…<\/p>","protected":false},"author":2,"featured_media":7303,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[21,29],"tags":[],"class_list":["post-7302","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-evento","category-evento-2019"],"acf":[],"yoast_head":"\n
\nA historical blockage that we all experience has been accompanied in the intensifications oflived temporalities, with a key role for speed, as it has been argued since Virilio to Avanessianand Srnicek. Together these two, blockage an acceleration, provide an extended eschatologicalmoment of a time constantly near or past its own end (the latest emanation being the climatenarrative). However, this logic is already built into the basic structure of capitalism as analyzedby Marx: a regime of overwork and marginal consumption. The talk will question the rhythmsone can use to cope with this eschatological pressure.Wittgenstein, Justice, and Liberalism\u00a0<\/b><\/i>Robert Vinten<\/b> (IFILNOVA, Univ. Nova de Lisboa) The question of whether Wittgenstein was a liberal philosopher has received less attentionthan the question of whether he was a conservative philosopher but, as Robert Greenleaf Bricehas recently argued, there are hints of liberalism in some of his remarks, and somephilosophers, like Richard Eldridge, have argued that a kind of liberalism follows fromWittgenstein\u2019s later philosophy. Richard Rorty has also drawn liberal conclusions from aphilosophical viewpoint which draws on Wittgenstein\u2019s work and Alice Crary has suggestedthat the lessons learned from her own interpretation of Wittgenstein are \u201creflected in forms ofsocial life that embody the ideals of liberal democracy\u201d. Here I will argue both thatWittgenstein was not a liberal and that his philosophy does not imply a liberal viewpoint. Inaddition, I will argue that the (left-liberal) conceptions of justice proposed by Chantal Mouffeand Jos\u00e9 Medina do not find support in Wittgenstein\u2019s work in the ways that they suppose.The authors discussed here do not demonstrate that any broad ideological conclusions followfrom Wittgenstein\u2019s philosophical remarks.<\/p>\n
\nThis presentation will take as its starting point the ideological function of capitalism,understood, following Boltanski and Chiapello (1999), as the set of values and beliefs aimed atjustifying (or perhaps even naturalizing) the mode of economic coordination promoted bycapitalism, and thus making sure social actors collaborate peacefully under this mode ofcoordination and refrain from envisaging meaningful alternatives to it. Against this backdrop,the overarching question of the presentation will be the following: do the systemic injunctionsput forward by capitalism and internalized through its \u201cspirit\u201d or \u201cideology\u201d leave anymeaningful space for so-called \u201calternative\u201d modes of life, fostering what could be called asocial plurality of ways of life? Or is it that we cannot escape the apparent paradox \/ideological trap through which ideals of creativity and autonomy are constantly put forward while, at the same time, they only translate in an erosion of worker\u2019s rights (e.g. theconnection between \u201cflexibility\u201d and the emergence of the \u201cPrecariat\u201d) and an ever greateremphasis on the cycle of production and consumption in which the single, most importantfreedom seems to be market freedom?In order to tackle this problem, in which social, political and economic factors are deeplyintertwined, I will question anew, following some indications by Boltanski and Fraser (2014)the role of critique in the quest for \u201cemancipation\u201d. Starting from Fraser\u2019s tripartite theory ofjustice (in which economic redistribution, cultural recognition and political representation aretreated as distinct albeit intersecting dimensions of justice) I will argue that any meaningfultransformation will have to operate on all three levels. Namely, for the case discussed here,the very possibility of thick conceptions of the good giving way to \u201calternative\u201d ways of life andthus fostering \u201csocial plurality\u201d hinges, in my view, both on: 1) the economic, as \u201crealfreedom\u201d understood as \u201csocial freedom\u201d requires stronger redistributive or predistributiveschemes, rather than an economic system structurally fostering inequality \u2013 or perhaps, even,a \u201cpostproductivist\u201d standpoint; and 2) the political, at the level of the political inclusion ofdenizens and also of the political will of polities to move in the direction of social andeconomic reform.References:- Boltanski, Luc & Fraser, Nancy. Domination et emancipation. Pour un renouveau de lacritique sociale. Lyon: Presses Universitaires de Lyon, 2014.- Boltanski, Luc & Chiapello, \u00c8ve. Le nouvel esprit du capitalisme. Paris: Gallimard, 1999.- Fraser, Nancy. Scales of Justice. Reimagining Political Space in a Globalizing World. New York:Columbia University Press, 2010.<\/p>\n
\nA presente interven\u00e7\u00e3o visa analisar o conceito de \u201cformas de vida\u201d, assim como encontra-se declinado pelo operaismo italiano. A primeira parte, procurando definir as origens daproblem\u00e1tica das \u201cformas de vida\u201d, focar-se-\u00e1 nas pol\u00e9micas das d\u00e9cadas de 1960 e 1970 emtorno da dial\u00e9ctica. Tentar-se-\u00e1 mostrar que a complexifica\u00e7\u00e3o das sociedades doneocapitalismo, ao colocar em crise a representa\u00e7\u00e3o marxista ortodoxa da rela\u00e7\u00e3o entreestrutura e superestrutura, abre o caminho para duas estrat\u00e9gias de redefini\u00e7\u00e3o da quest\u00e3o dasubjectividade: ou a sua desloca\u00e7\u00e3o para o plano do aleat\u00f3rio ou a sua ontologiza\u00e7\u00e3o.Na segunda parte a an\u00e1lise focar-se-\u00e1 na rela\u00e7\u00e3o entre a multiplicidade das \u201cformas de vida\u201d ea tend\u00eancia funcional\u00edstico-sist\u00e9micas \u00e0 unilateraliza\u00e7\u00e3o do ser. A perspectiva ontol\u00f3gica dooperaismo, ao reconhecer nas \u201cformas de vida\u201d a base da valoriza\u00e7\u00e3o do capitalcontempor\u00e2neo, por um lado afirma o primado ontol\u00f3gico da multiplicidade subjectiva, poroutro salienta a depend\u00eancia do pr\u00f3prio capital relativamente \u00e0s diferen\u00e7as: t\u00eam que serdisciplinadas, hierarquizadas, mas nunca podem ser destru\u00eddas. O referido primado ontol\u00f3gico das \u201cformas de vida\u201d, no dispositivo operaista, representa quer a chave para compreender acrise de 2008 quer, ao mesmo tempo, o elemento que nos obriga a permanecer numaperspectiva te\u00f3rica emancipat\u00f3ria.<\/p>\n
\nEsta comunica\u00e7\u00e3o prop\u00f5e uma reflex\u00e3o sobre o lugar do livro e da leitura na nossacontemporaneidade, entendida num sentido amplo. Ou seja, busca analisar criticamenteaquele tempo em que ainda nos inscrevemos, grosso modo, o tempo p\u00f3s-Antigo Regime, docidad\u00e3o e das massas, mas sem esquecer a import\u00e2ncia de certas heran\u00e7as culturais de maislonga-dura\u00e7\u00e3o.Por isso, n\u00e3o se det\u00e9m somente na actualidade, mas pretende contribuir para a suacompreens\u00e3o atrav\u00e9s do alargamento do enfoque. Tamb\u00e9m aborda fen\u00f3menos indissoci\u00e1veis,como o digital e a Internet, pois quatro d\u00e9cadas de dissemina\u00e7\u00e3o e apropria\u00e7\u00e3o colectivasconferem-lhes uma sedimenta\u00e7\u00e3o temporal que os torna abord\u00e1veis pela Hist\u00f3ria do tempopresente.Para ir ao encontro do tema do col\u00f3quio esta foi a proposta que pareceu mais prof\u00edcua a uminvestigador ora centrado na hist\u00f3ria contempor\u00e2nea da leitura, do livro e da edi\u00e7\u00e3o. Emboraainda confinado a um work in progress, considerou-se que assim se iluminariam nexos entrepol\u00edtica, sociedade e cultura, potenciando inter-rela\u00e7\u00f5es que n\u00e3o seriam descortin\u00e1veis numaan\u00e1lise estritamente subdisciplinar. Tamb\u00e9m se pretendeu analisar articula\u00e7\u00f5es com atecnologia, mas n\u00e3o se tratou de avaliar a tecnologia per se, mas sim certas inten\u00e7\u00f5essubjacentes e do seu uso em tend\u00eancias colectivas j\u00e1 relativamente estabelecidas e analisadas.Neste quadro, o presente texto n\u00e3o pretendeu ser sistem\u00e1tico nem panor\u00e2mico mas simfornecer pistas de leitura para algumas quest\u00f5es que se julgaram mais prementes hoje, apartir da revis\u00e3o da literatura acad\u00e9mica dispon\u00edvel, integrando testemunhos e estudos decariz qualitativo, quantitativo e misto, de variadas proveni\u00eancias disciplinares e intelectuais.A comunica\u00e7\u00e3o foi dividida em 4 partes interligadas entre si: 1) topografias do livro e da edi\u00e7\u00e3o\u2013 da escassez \u00e0 abund\u00e2ncia de livros que esconde tudo o resto; 2) arqueologia das formas deler \u2013 da \u00ableitura longa\u00bb \u00e0 \u00ableitura descont\u00ednua, segmentada e fragmentada\u00bb; 3) arqueologiadas formas de comunicar \u2013 controlo, manipula\u00e7\u00e3o e imers\u00e3o, eros\u00e3o da reflexividade, daintrospec\u00e7\u00e3o e do pensamento cr\u00edtico; 4) outras causas inibidoras do autoconhecimento e doempoderamento: sobre mem\u00f3ria, racioc\u00ednio e entorses pedag\u00f3gico-ideol\u00f3gicas.<\/p>\n
\nUma \u00e9poca que se apercebe viver e conviver num regime temporal acelerado e que reflectesobre as implica\u00e7\u00f5es dessa muta\u00e7\u00e3o n\u00e3o pode deixar de fazer acompanhar a sua reflex\u00e3o poruma aten\u00e7\u00e3o a implica\u00e7\u00f5es \u00e9ticas e antropol\u00f3gicas que dela decorrem. Com esta preocupa\u00e7\u00e3ote\u00f3rico-pr\u00e1tica no seu horizonte, esta comunica\u00e7\u00e3o organiza-se em tr\u00eas partes. Numaprimeira, ser\u00e1 feita uma breve revis\u00e3o da literatura que identifica tr\u00eas muta\u00e7\u00f5es na experi\u00eanciasocial do tempo na modernidade mais tardia \u2013 um tempo abstracto, sem fissuras efragmentado. Numa segunda e terceira etapas, deter-nos-emos nas implica\u00e7\u00f5es \u00e9ticas eantropol\u00f3gicas destas muta\u00e7\u00f5es. Assim, por um lado, do ponto de vista \u00e9tico partiremos dapremissa de que o tempo fragmentado e acelerado n\u00e3o \u00e9 o tempo da \u00e9tica, procurandoilustrar este desajustamento atrav\u00e9s de v\u00e1rios topoi de relev\u00e2ncia \u00e9tica. E, por outro lado, doponto de vista antropol\u00f3gico procuraremos interpretar estas muta\u00e7\u00f5es na experi\u00eancia socialdo tempo a partir de um quadro mais amplo e unificador de desligamento do mundo.<\/p>\n<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"