Être autrement. El ser como transformación en Michel Foucault

  1. Jordana Lluch, Ester
Zuzendaria:
  1. Manuel Cruz Rodríguez Zuzendaria
  2. Santiago López Petit Zuzendarikidea

Defentsa unibertsitatea: Universitat de Barcelona

Fecha de defensa: 2017(e)ko iraila-(a)k 27

Epaimahaia:
  1. Miguel Morey Farré Presidentea
  2. Rodrigo Castro Orellana Idazkaria
  3. Daniele Lorenzini Kidea

Mota: Tesia

Teseo: 520533 DIALNET lock_openTDX editor

Laburpena

ABSTRACT The present research work carries out a reading of Foucault taking as guiding principle the notion of transformation in its philosophical, historical and political dimension. Such notion allows us to show how his research work can be apprehended from the attempt to think of historical transformations outside the framework of the Hegelian dialectic and to explore, from there, the transformative possibilities of critical thinking and political action. Within this approach, the historical ontology will draw several levels of analysis: the one of practices and technologies; the matrices of behavior, regimes of truth and practices of the self that articulate them; and the forms of experience that correlate these three axes in a correlational way. Forms of experience in permanent creation and destruction within strategic relationships, historically situated, that "make them being" in a certain way. The historical ontology thus becomes an ontology of finitude that allows us to apprehend the permanent play of formation and transformation of these experiences in a dynamism that - outside the parameters of anthropology and the philosophies of history - makes these historical transformations intelligible as a process without subject and teleology. However, this diagnosis, far from relegating all political action to a kind of constitutive impotence, allows us to redefine it within a courage of truth that, again and again, inscribes the otherness in history by naming under what conditions, the life making up these strategic relationships undermines the very possibility of it being constituted as real life. Criticism of the present can be defined as an action of permanent openness in the womb of a history without end or purpose that gives, again and again, the possibility of moving beyond the historical forms that constitute us. And it is the courage to enunciate the material and historically situated conditions of the world that makes them "be" in this way, what inscribes the possible alteration of that way of being of the world.