LITMIR.BIZ

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In the past, pandemics were considered divine punishment, but we now understand the biological characteristics of viruses and we know they are spread through social interaction. What used to be divine has become human – all too human, as Nietzsche would say. But while the virus dispels the divine, we are discovering that living beings are more complex and harder to define than we had previously imagined, and also that political power is more complex than we may have thought. And this, argues Nancy, helps us to see why the term ‘biopolitics’ fails to grasp the conditions in which we now find ourselves. Life and politics challenge us together. Our scientific knowledge tells us that we are dependent only on our own technical power, but can we rely on technologies when knowledge itself includes uncertainties? If this is the case for technical power, it is much more so for political power, even when it presents itself as guided by objective data. The virus is a magnifying glass that reveals the contradictions, limitations and frailties of the human condition, calling into question as never before our stubborn belief in progress and our hubristic sense of our own indestructibility as a species.

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Certain philosophers of Antiquity compared the world to a large animal; but if the world were an animal, it would have a skin similar to the skin that envelops each living being and gives it unity. The world is neither an animal nor a machine but an interminable jumble whose destination is nothing other than the maelstrom in which the very idea of the world slips away. The world has no skin other than the turbulence that makes histories, customs, moments of grandeur and decadence. Because it is not a skin, this extension of space-time is much more fragile than the skins that are already always fragile, because everything here touches its extremities. The world is everything that passes between us – ourselves and everything that happens to us, everything that becomes of our contacts, our gazes, our movements; and through referrals from skin to skin, from the fleeting to the immemorial, you reach, without even knowing it, the entire actuality of the world: the act of its existence. This act is made up of works and disasters, splendours, horrors, and catastrophes. As long as it is ours, it is the act of an infinite emergence that is all the sense there is: a sense that incessantly goes from skin to skin and is itself never enveloped by anything. The texts in this volume are all oriented by the concern for what is currently happening to us – we, late humanoids – when we arrive at an extremity of our history, whether this extremity should turn out to be a stage, a rupture, or quite simply a last breath.

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Dos filósofos conversan sobre la situación del arte en la actualidad: lo que quiere decir de hoy en adelante, lo que, lejos de ser una palabra anticuada, nos permite reflexionar de nuevo. El elaborado pensamiento de Jean-Luc Nancy sobre este tema es retomado y también continuado en el curso de una discusión en la que Lèbre se interroga con él sobre la mejor manera de aprehender el compromiso del cuerpo sensible en la actividad artística y la aproximación a las obras, la relación del arte con la técnica, la historia, su modulación en las artes tradicionales y nuevas, su posición actual frente a la religión, la política y la literatura.
Este texto, un diálogo en el más pleno sentido filosófico del término, constituye en sí una introducción al pensamiento de Nancy en torno al hecho artístico: qué es el arte, su significación y finalidad en nuestro tiempo, su polimorfismo, la responsabilidad que tiene para con el mundo, su interacción con él…

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