To “be” in the world is to think oneself and the world. So, each of us, without even formulating it explicitly, has a philosophical vision of the world: religious or atheist, technophile or technophobe, hedonist or abstainer, with all the possible intersections... these are philosophical positions. To situate ourselves, we have our intuitions, our singular reflections, and references that can help us envisage our existence and consider the reality of the world in greater depth.
In my opinion, following in the footsteps of philosopher Norbert Elias, philosophy is not an abstract, overhanging science that refers only to itself and is too complicated for the average person. I believe that philosophy is the practice of thinking deeply about the realities we know, and that everyone has the right, the legitimacy and the competence to do so.So, philosophy can be expressed in any way you like, it’s accessible and legitimate for everyone, and it’s mutually enriching. Cafés philo“are a good example of this. To philosophize is to ask questions about the world and about life, to allow oneself to take a step to the side in order to better situate oneself, to think for oneself about human knowledge, to clarify and share one’s thoughts, and to debate them. It’s the opposite of dogma and consensus. In this way, philosophy overshadows all subjects. It is the ancestor of all the human sciences, as well as the”hard" sciences; for example, epistemology is the philosophy of science. Philosopher Gilles Deleuze asserts: Philosophy is the art of forming, inventing and fabricating concepts. [...]: knowledge through pure concepts. [...] Thinking arouses general indifference. And yet it’s true to say that it’s a dangerous exercise. [...] When an object is scientifically constructed by functions, for example a geometric space, it remains to seek the philosophical concept, which is by no means given in the function.
You will find here philosophical propositions on my part, based on subjects I have experience with, in this world of the early 21st Century with its so particular and new challenges, divided into eight categories: Philosophy of presence, Philosophy of the digital era and artificial intelligence, Politics of truth and power, Philosophy of otherness, Epistemology of the real, Philosophy of artistic creation, Ethics of compromise, Philosophy of care and the collective.
Presence as the fundamental grounding of our being in the worldPresence constitutes this fundamental grounding that connects us to ourselves and to the world, this quality of attention that transforms lived experience into inhabited (…)
Thinking our humanity in the face of technological mutationsThe advent of artificial intelligence and the digitization of the world mark a major anthropological rupture: for the first time, humanity is no longer alone facing existence. (…)
Mechanisms of domination and paths to emancipationContemporary power no longer operates so much through visible constraint as through the manipulation of narratives and the manufacture of consent. We too easily forgive the moral failure of (…)
The other as mirror and mysteryThe other emerges as an enigma that disturbs our certainties, an opening that provokes resistance and violence as we so fear what comes to trouble our mental universe. This fear of alterity transforms the other (…)
Truth, objectivity and the construction of meaningTruth is never given but always constructed, shaped by our perceptions, our interests and the powers that define what can be said and thought. The objectivity of facts reveals itself as (…)
Art as presence and transformationThe work of art does not reside in the created object but in the relationship woven between creation and reception, in this multiple temporality where artist, work and spectator meet and mutually transform (…)
Living with our contradictionsThe philosophy of compromise recognizes that we constantly live in the gap between our principles and our actions, between our ecological ideals and our daily consumption, between our desire for justice and our (…)
Rethinking social bonds and communityAuthentic care for the collective begins with recognizing that humanity is intrinsically relational: we exist only in and through social bonds, in this interdependence that constitutes us from birth. Yet (…)