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This volume, which is rooted in biogeophysical studies, addresses
conceptions of political action in the Anthropocene and the tension
between a desire to accomplish the Promethean project of
modernity and a post-Promethean approach. This work explores the
idea of an anthropological mutation of political
consolidation from a “post-Promethean togetherness”, to
creating the capacity to act together. The political thinking of
the human condition developed by Hannah Arendt is important here as
a resource for thinking about humanity in terms of human adventure.
This has three dimensions: hubris, the world and coexistence
referring respectively to the logic of profit of the homo
oeconomicus, the logic of responsibility of the homo
collectivus and the logic of the hospitality of
the homo religatus. The intellectual and political attitude
outlined in this book is an extension of critical theory: the work
also puts forward a critique of what poses a problem in our
relationship to the world and suggests how to overcome it, the
ultimate goal being social transformation. The author propose an
uprising and an anthropological consolidation of politics based on
the revitalization that is brought about by the sharing of a
conviviality both between humans and with what is non-human. The
identification of conviviality as an educational paradigm to
survive the Anthropocene gives us the much needed reason for hope
despite this heritage of the Anthropocene. In addition to Arendtian
thinking, this critical theory for the Anthropocene draws on the
political thinking of several contemporary authors including
Maurice Bellet, Hartmut Rosa, Andreas Weber, Dominique Bourg, and
Christian Arnsperger. This volume is of interest to researchers in
the Anthropocene.
This book articulates an educational theory as well as a political
theory of the Anthropocene. Divided into three sections it
addresses educational anthropology, cultures and institutions, and
educational recommendations in the Anthropocene. Topics covered in
the volume measure the impact of the idea of the Anthropocene on
the type of anthropology that underlies education and on a
phenomenology of relationship. It links the notion of the
Anthropocene with cultures and institutions so as not to 'smooth
out' or erase the latter. Finally, it presents proposals and
recommendations for educational practices. The work advocates
rethinking education as an essential component in ensuring the
sustainability of human life in society - by proposing to go beyond
the approach of education for sustainable development or
environmental education. The work also brings together empirical
contributions in which proposals are elaborated for programs,
pedagogical devices and experiments relating to the preparation of
the future in the field of education. This volume is of interest to
researchers of the Anthropocene.
Soleil de la Conscience (Sun of Consciousness) was Martinican
philosopher Édouard Glissant’s first published work, and opened
the Poétique (Poetics) strain of his oeuvre. This book-length
essay, which is characterized by its exploratory, intimate
character, announces Glissants concerns with créolisation
(creolization), mondialité (worldliness, as against
globalization), or opacité (opacity) and inscribes in this work a
refusal of colonialism and of inverted exoticism. The sense of
estrangement experienced by the author who arrives as a
“foreigner” in a country to which he is bound by “the first
page of his passport” is the author’s principal preoccupation.
By positioning himself as both different and same, Glissant opens a
space for the writing of a(nother) history: that of the Caribbean.
The Mausoleum of Lovers comprises Guibert's journals, kept from
1976-1991. Functioning as an atelier, it forecasts the writing of a
novel, which does not materialize as such; the journal itself -- a
mausoleum of lovers -- comes to take its place. The sensual
exigencies and untempered forms of address in this epistolary work,
often compared to Barthes' A Lover's Discourse, use the letter and
the photograph in a work that hovers between forms, in anticipation
of its own disintegration.
Frédérique Guétat-Liviani’s but it’s a long way is a peace
treaty in the form of several soliloquies that, taken together,
read like a death warrant or an obituary for an age that has never
come. Transcribed from conversations with people of all ages living
in public housing in the suburbs of Avignon, these narratives evoke
itineraries between Morocco, Algeria, Albania, Spain, Mayotte,
Côte d’Ivoire, and France. The result is a magisterial work, a
continental chorus that articulates a confluence of humanities.
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