See Sourious’ Les Différents modes d'existence (1943), recently rediscovered by Bruno Latour. Highlighting the continued injustices arising from a process whose aftermath is far from settled, the contributors examine works by twentieth-century authors representing Asia, Africa, North America, Latin America, Australia, and Europe.

In. In Massumi’s words, it is “Not attentiveness of the human to the environment but attentiveness of the environment to its flowering, at the very limit where experience and imagination, immediacy and cross-checking, overlap […] emphasizing […] an immediacy of mutual action, an associated milieu of their emergent relation” (Manning and Massumi 2014: 6). As a material practice, literary texts inform us about the “irreducible specificity,” the “uneven singularity,” the contingencies inscribed in writing, thus displacing the perspective from the macro-level of global history to the microphysics of experience. Aesthetics is a training ground for the survival of the fittest, employing ludic techniques reinforcing a double faculty, namely mimesis and fiction, as explored by Johan Huizinga and Roger Caillois. The aesthetic of the event is an occurrence that approaches and affects subjectivity.

The field of experience is best described as relational-qualitative rather than physical or perpetual. Walter Benjamin’s description of this kind of poetic language mirrors what we have observed: This kind of attention, a “plural” and “relational” way of experiencing the world, is what literature and art make possible through, Benjamin, Walter. Affects are moments of intensity; they are a reaction in or on the body at the level of matter. Understood as a sensibility to the event of human and non-human corporeality and as a capacity to affect and to be affected, aesthetics is crucial for thinking the living as well as a possible sociality between living things. Over 10 million scientific documents at your fingertips. I understand the role of the hyphen in the sense Lyotard conceived it: as the mark of difference within a relationship—a difference rejected by political nationalisms and also a difficulty for Europe in its relationship to Jews (Lyotard and Gruber 1999).

From the Truth and Reconciliation Commission in South Africa to the United Nations Permanent Memorial to the Victims of Slavery and the Transatlantic Slave Trade, many worthwhile processes of public memory have been enacted on the national and international levels. Nevertheless, Machiavelli and Hobbes mark the beginning of different methods for the political domination of life that will lead to the narcissistic power of the extrajudicial subject of liberalism that was described by Foucault in The Birth of Biopolitics (2004) as an “entrepreneur of the self.” The quotation from Scarface (1983), “The world is yours,” shows how the American Dream, fostering the enhancement of subjects, becomes a nightmare for the rest of the humans and non-humans. In Das Versprechen der Schönheit (2003) and Wozu Kunst (2011), he reverses Darwin’s thesis on the relationship between courtship and the survival of the species, suggesting that the former is nothing more than an ornament, a display of “disinterested” pleasure in the beautiful (understood in the Kantian sense) with no evolutionary function. En el bolso se halló un billete de autobús para Tucson”) (2004a: 446). Manning and Massumi relate the language of “patient reports” to the concept of “perception pure” in “William James’ sense of being neither subjective nor objective” (2014: 19).16 “Unpremeditated” attention is “co-motion” with the environment.
Despite these worthwhile explorations,2 the problem with biopoetics is that human exceptionalism, as expounded in literary Darwinism, continues to dominate, leading to an endless search for poetic patterns capable of perfecting human beings.

Now, when approaching the rule of life contained in its own existence, on an epistemological level we need “concepts in life” rather than “concepts about life,” as proposed by Canguilhem,4 and later by Donna Haraway, who reformulated this problem in terms of a “situated knowledge” (Haraway 1988).

1988. Which kind of methodology allows us to respect the rights of literature as well as those of bios? Lapoujade (2010). This claim represents a possible linkage between a co-extensive, processual ontology and the philosophy of the living.

Esposito takes this concept from Deleuze who had drawn it from Simondon. But when they hit the ground, their heads split open, as if their skulls were real. Pasquale keeps the photo of the outfit on the front of his refrigerator, a minimalist sign of the vital energy destroyed or silenced by the system. She was sixteen years old, sturdily built, fair-skinned, and five months pregnant” (Bolaño, 354).14. In. This rather minimalistic, unspectacular ontological condition that requires a relationality to others, alongside mediators, operations, and chains of transformation in order to take form, could interrupt the current chain of terrorist actions being carried out by subjects seeking redemption or messianic coups. It is capturing entire fields of emergent relations and powers of becoming. Foucault, Michel.

This violent power exercised upon life exists because people do not allow for an attentive facing-up-to and resisting of “reality.” This is the force of resistance against the matrix of violence, and this force is the domain of an aesthetics that intervenes politically, as Walter Benjamin stated in his critique of the aestheticization of politics. 1999. We eventually recognize a form of aesthetics that fosters relationality, closeness, and processuality on the material surface of writings and images. Biopolitics in relation to biotechnology The idea and uses of the concepts of the normal, the perfect, and the improved The imperfect in art and literature The ways in which art and literature investigate the implications of the Beltrán (2011) and Rivera Garza (2013) have explored this process through fiction and essays.

Corporeal attention implies, rather, a sacrifice of the Self as the condition for the upcoming event, as explained by Lyotard in his lectures that were published as Peregrinations: Law, Form, Event (1988).

Biopolitics is a critical term used with some variation across the fields of political theory, international relations, cultural studies, critical sociology, and globalization studies.

Such dynamics make the occurrence of events and the contingent dynamics of life possible.9.
A systematic, historical study of aesthetic practices and challenging modes of experience has yet to be carried out.

Routledge & CRC Press eBooks are available through VitalSource. He founded the modern political philosophy that separates politics from the supra-sensory realm of God and transferred the sovereignty of God to politics.13 The prince is an absolute subject, in direct competition with the Creator. Latour, Bruno. The individuation of particular lives is to be understood as an indefinite series of material events within the continuum of interactions between humans, technical objects, and non-human environments. 2006 [1977]. Durand, Alain-Philippe, and Naomi Mandel. This article questions the assumptions of Darwinian “biopoetics,” as well as the premises of Foucauldian biopolitics. Where the content of the eBook requires a specific layout, or contains maths or other special characters, the eBook will be available in PDF (PBK) format, which cannot be reflowed. 1977. We could also mention Gilbert Simondon’s On the Mode of Existence of the Technical Object (1958), which heavily influenced Gilles Deleuze and Bruno Latour.