The shift in the critical perspective splits an episteme in two. A line of demarcation identical to the paradigm shift separates the new epistemes in a way that the critical insight should differ ...drastically on both sides of the line. Michel Foucault sorts these historical epistemes as Renaissance and Classical epistemes, then he included the Modern episteme as a latter historical era, and the line of distinction between one episteme and another is the critical insight that the involved mentality adopts. When it comes to the source of the influence of human behavior, the change in perspective in the consideration of the source of the influence is clarified in the comparison between the pre-Freudian versus the post-Freudian understandings of human beings. It means that with the consideration of two major depressions, the pre-Freudian thought believed that the driving forces of human beings are external. Whereas the post-Freudian understanding reconsidered the influence on human behavior as ramifications of the sub-consciousness that eventually affect the consciousness of human beings.
This paper intends to examine Philip Ridley’s Mercury Fur (2005) in terms of the Russian Formalist’s defamiliarization aspects. The deployment of such techniques implicates the advancement of the dystopian irregularities on the stage over the regularly implied didactic methodologies. The use of the Foucauldian epistemes distinguishes the deployed defamiliarizing aspects as identified with a difference from the de Sassurean sign analogy. The paper concludes with the defamiliarized elements as the focal points of the plays that adopt Thanatos as their methodology.
Amitav Ghosh's The Living Mountain: A Fable of Our Times (2022) is an allegorical rendering of the repercussions of environmental degradation and the annihilation of indigenous ecological knowledge. ...As one of the notable public intellectuals of contemporary times, Ghosh in The Living Mountain deliberates on the ramifications of the discourses of colonialism and the Anthropocene, and depicts how those have been complicit in asserting a hegemonic Western episteme that has corroborated capitalist extraction and ecological commodification. This article examines Ghosh's The Living Mountain as highlighting the layered operation of colonial capitalism in disrupting ecological systems and marginalizing indigenous epistemologies. The article brings to the foreground that such capitalist subjugation becomes instrumental in unleashing "testimonial injustice" on indigenous knowledge systems, culminating in horrendous forms of epistemicide and ecocide. To counter such a pervasive objectification, Ghosh calls through this narrative for a "decolonial turn" that is attendant on "epistemic disobedience" and repudiates the dominant meaning-formations. This article finally argues that Ghosh elucidates the necessity of a collective epistemic responsibility that would discard the hegemonic capitalist perceptions of nature and ecology and celebrate their primacy and organic existence. It is only through the recuperation of indigenous knowledge and an epistemic re-centering that escalating environmental disasters can be checked and new forms of sustainable planetarity and planetary solidarities can be accomplished.
Consagradxs a la historia Tomás Baquero Cano
Ideas (Ciudad Autónoma de Buenos Aires),
04/2023
15-16
Journal Article
Peer reviewed
Open access
El presente trabajo gira en torno a la afirmación de Foucault según la cual se considera a sí mismo parte de la episteme moderna. Existen en nuestro país dos publicaciones recientes –nos referimos a ...Elías Palti y a Manolo Rodríguez– que discuten con aquella famosa periodización de Las palabras y las cosas, proponiendo un nuevo corte que no habría sido considerado por Foucault. No solamente desde el punto de vista de las ciencias humanas sino de la ciencia en general parecería haber cierto consenso en señalar una ruptura epistémica en algún momento de la primera mitad del siglo XX. En este marco, nos interesa aquí proponer una interpretación de la afirmación foucaulteana que, sin negar dichas observaciones disciplinares, intenta restituir el sentido de dicha contemporaneidad con la episteme moderna que Foucault seguiría sosteniendo hasta sus últimos días. Para ello, nos centraremos en dos aspectos de la misma: el rol que cumple allí el conocimiento de la historia y la paradigmática figura de Kant.
Recreation has experienced an exponential growth in the last decades as a field of action. However, although it is understood that it has been growing and evolving, much is discussed in relation to ...the past and present difficulties that this field of knowledge has for its constitution as such. In this sense, this paper analyzes the reasons why this slowdown phenomenon has been caused, which has its main reason in the epistemic field, that is, epistemic indefinition, epistemic incongruence, epistemic dependence, epistemic subordination, epistemic provincialism and ignorance of the historical-epistemic tension, are evidenced. Thus, the paper analyzes how each of these expressions is manifested, and ends with a propositional function for a course of action.
La recreación ha experimentado un crecimiento exponencial en las últimas décadas como campo de acción. Sin embargo, si bien es cierto se entiende que ha venido creciendo y evolucionando, mucho se discute en relación con las dificultades pasadas y presentes que tiene este campo de conocimiento para su constitución como tal. En tal sentido, este trabajo analiza las razones por las cuales ha podido ocasionarse tal fenómeno de ralentización, que tiene en el ámbito epistémico su gran razón, esto es, se evidencia indefinición epistémica, incongruencia epistémica, dependencia epistémica, subordinación epistémica, provincianismo epistémico, ignorancia de la tensión histórico-epistémica. Así las cosas, el trabajo analiza cómo se manifiestan cada una de estas expresiones, y finaliza en función propositiva para un curso de acción.
Episteme, Sophia and the Muses This article is an attempt to demonstrate how the scientist, rather than following certain deterministic prescriptions of epistemologists, achieves his goals with an ...empirical imagination of an almost artistic nature. Based on the suggestions and the studies of Paolo Rossi, Alexandre Koyré and Gerald Holton, we examine some stages of 20th century physics: the hypothesis of Heisenberg, according to which the same ultimate principles are geometric-mathematical forms similar to those described in the Timaeus; the confrontation between Ehrenhaft (Machian) and Millikan (Franklinian and equipped with eidetic imagination) on the existence of subelectronic charges; influences in Bohr’s thinking (Kierkegaard, Schopenhauer, James and Taoism). Einstein, then, was both a realist and a metaphysicist, leaning towards a speculative investigation of the universe. Furthermore, if in Einstein’s case we could speak of a sort of “artistic creativity”’, the case of Fermi and his pupils in Via Panisperna represented a form of wisdom that we could call “creative craftsmanship”.
The article reviews the emergence, development and differentiation of the architecture of research and education facilities on territorial, urban and project levels. The genetic (historical) process ...underlying different types of such research and education complexes is considered in the contexts of cultural episteme (knowledge system, according to Michel Foucault) and educational paradigms. The latter are categorized into syncretic, pre-industrial, industrial, post-industrial, and modern (“network”). By reviewing research and education facilities of various specializations in different historical periods and different geographic areas, the study identifies their principal architectural and planning prototypes – from sacral spaces to individual functional objects.
Este artículo cuestiona a partir de una postura sociocrítica el estatuto de la representación articulada con la Historia, refiriéndose a la noción de episteme tal como la plantea Michel Foucault en ...Las palabras y las cosas, y de la cual discrepa sin embargo, ateniéndose más bien, con el término de estructura histórica, a una perspectiva holística que permite sobrepasar una sencilla periodización cultural.
La aceptación de la identidad de la Idea del Bien con lo Uno no necesariamente implica, como recentemente ha sostenido Gerson (2019), que Platón y Plotino comparten esa identificación en los mismos ...términos. Para insistir en esta diferencia me apoyo en un argumento gnoseológico. Si bien ambos filósofos sostienen la posibilidad de acceder a una presencia en el principio y para describirla recurren a una metáfora erótica, para Platón esa presencia implica la realización plena del Nous en la aprehensión noética del Bien y la generación de episteme, mientras que para Plotino implica el recogimiento no solo de la intelección, sino del deseo mismo de inteligir para acceder a una presencia superior a la episteme. Consecuentemente, Platón concibe al Bien/Uno como Idea – como Idea de Ideas - y cúspide del ser y lo inteligible, mientras que Plotino lo concibe como aneideon, amorfon y apeiron, y, por ende, como radicalmente transcendente al ser y al pensar.
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