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Em Dar corpo ao impossível, Vladimir Safatle parte de uma reflexão a respeito do sentido da última figura da dialética que o pensamento filosófico conheceu, a saber, a dialética negativa de Theodor Adorno. Ele recusa as interpretações deceptivas da dialética negativa, tão presentes até hoje, a fim de explorar suas dinâmicas de produtividade e as modificações que ela produz em conceitos como: totalidade, materialismo, sujeito, diferença e infinito. Isso leva Safatle a propor uma articulação de estrutura entre a dialética negativa e aquelas de matriz hegeliana e marxista. Articulação esta que procura compreender o sentido mais profundo das relações entre configurações da dialética e determinações históricas específicas. Trata-se ainda de se perguntar sobre o que a reatualização da dialética proposta por Adorno deve à psicanálise freudiana e à confrontação incessante à fenomenologia de Martin Heidegger. Ao final, Dar corpo ao impossível serve-se do saldo de tais reflexões para repensar a recusa da dialética que anima a filosofia francesa contemporânea, em especial através do anti-hegelianismo de Gilles Deleuze, assim como para retomar o uso que a dialética, enquanto experiência crítica, conheceu no Brasil, em especial graças a Paulo Arantes.

Adorno, Theodor W., - 1903-1969.

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We must always bear in mind that certain forms of life are based on specific affects. That is to say, they need these affects to continue to repeat themselves, to impose their modes of ordering, thus defining the field of the possible. There is a social adhesion that is constructed through affects. In this sense, when societies are transformed, they open up to the production of singular forms of life and, in this sense, affects begin to circulate in a different way, to be agenticulated in such a way that other objects and effects are produced.

Humanities --- Study and teaching.

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Originally published in Portuguese as Grande Hotel Abismo In the last two decades recognition - arguably one of the most central notions of the dialectical tradition since Hegel - has once again become a crucial philosophical theme. Nevertheless, the new theories of recognition fail to provide room for reflection on transformation processes in politics and morality. This book aims to recover the disruptive nature of the dialectical tradition by means of a severe critique of the dominance of an anthropology of the individual identity in contemporary theories of recognition. This critique implies a thorough rethinking of basic concepts such as desire, negativity, will and drive, with Hegel, Lacan and Adorno being our main guides. The Marxist philosopher György Lukács said that the Frankfurt School (Horkheimer, Adorno, etc.) left us with nothing but negativity towards the state of the world. Their work failed to open up a concrete possibility of practical engagement in this world. All too eager to describe the impasses of reason, the Frankfurt philosphers remained trapped in a metaphorical Grand Hotel Abyss (Grand Hotel Abgrund). It was as living and being guardian of lettered civilization in a beautiful and melancholy grand hotel, of which the balconies face a gaping abyss. But perhaps in this way Lukács gave - and no doubt without realizing it himself - a perfect definition of contemporary philosophy, namely to confront chaos, to peer into what appears to a certain rationality as an abyss and to feel good about it. Touching Hegelian dialectics, critical theory and psychoanalysis, Grand Hotel Abyss gives a new meaning to the notion of negativity as the first essential step for rethinking political and moral engagement.

Cogito --- Filosofie [Duitse ] --- German philosophy --- Philosophie allemande --- Philosophy [German ] --- Subject (Filosofie) --- Subject (Philosophy) --- Sujet (Philosophie) --- 159.964.2 --- 82:159.9 --- Academic collection --- Psychoanalyse --- Literatuur en psychologie. Literatuur en psychoanalyse --- 82:159.9 Literatuur en psychologie. Literatuur en psychoanalyse --- Philosophy, German --- Frankfurt school of sociology

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Le circuit des affects voudrait fournir la philosophie nécessaire à une théorie politique de la transformation. Les transformations politiques réelles ne sont pas seulement des changement dans les circuits de circulation des biens et des richesses. Ce sont des changements dans la structure des sujets, dans leur mode de détermination, dans les régimes de leurs économies psychiques et dans la dynamiqque de leurs liens sociaux. Car une transformation politique ne change pas seulement le circuit des marchandises. Elle modifie aussi le circuit des affects qui produisent les corps politiques, individuels et collecifs. Par conséquent, si nous voulons voir la force de transformation des évènements qui commencent à se faire sentir à nouveau, il faut se laisser influencer par ce qui peut étalblir de nouvelles corporéités et de nouvelles manières d'être.

Political science