Cet ouvrage invite à une lecture critique de la philosophie de Gilles Deleuze en reconstituant le système perspectiviste qui le sous-tend. La thèse qui est défendue est qu'on ne peut comprendre le « perspectivisme » deleuzien qu'au regard de sa théorie de la « structure Autrui », c'est-à-dire de son analyse des interactions avec l'autre. C'est le cas des premiers écrits de Deleuze, marqués par l'influence de Sartre et de Ferdinand Alquié, jusqu'à des textes plus tardifs, coécrits avec Félix Guattari. Chaque fois, l'autre est défini comme « l'expression d'un monde possible », c'est-à-dire comme celui qui perçoit ce que je ne perçois pas moi-même. C'est ce qui justifie une redéfinition d'autrui en termes de « disjonction de perspectives » ou de « perspective alternative ». Afin d'évaluer l'intérêt d'une telle redéfinition, l'auteur présente d'abord le système perspectiviste deleuzien à partir de la théorie de la « structure Autrui » qui le sous-tend. Puis il évalue les apports théoriques de ce modèle-que ce soit par rapport à un certain nombre de références canoniques ou en discutant les principaux commentateurs du corpus deleuzien, dans le champ francophone et anglosaxon. Enfin, il articule la théorie deleuzienne aux différentes approches contemporaines qui se revendiquent de la notion de « perspectivisme » pour en indiquer à la fois les points de contact et d'incompatibilité.

Assim como Oswald de Andrade afirmou: “Só a antropofagia nos une. Socialmente. Economicamente. Filosoficamente.” O intuito desta comunicação é, em primeiro lugar, analisar e explorar o potencial filosófico da antropofagia enquanto conceito de união, utilizando como suporte as ideias e trabalho antropológico de Eduardo Viveiros de Castro, para posteriormente dar condições a um possível diálogo com a tradição dialética Hegeliana, principalmente confrontando a noção de Aufhebung (suprassunção) com a unificação antropofágica.

This essay is an acknowledgment of the work of the Paraguayan ceramist, of Guarani descent, Virginia Yegros (1940-2015). Through some images of his pieces, the intention is the elaboration of a plastic and symbolic analysis of his work with ceramics and, also, a defense by his reception in the academic artistic field directed to the manifestation of the feminine, due to the Woman- Earth and Nature-Culture that the ceramic art of Yegros weaves. Recognizing, also, its presence in a context of women artists in Latin America.

Keywords: Women artists, ceramist, Latin America, Indigenous culture

In emblematic works of Brazilian literature, one finds significant traces of approaches to reality that gained prominence in anthropology as important alternatives to modern naturalism. One of these approaches is Amerindian perspectivism, the other we will here call "analogism", with reference to one of the central axes of Philippe Descola's quadripartite structural typology — a recent attempt to construct a synthesis in anthropology through a critical reassessment of Lévi-Strauss. We will start by presenting Descola's typology (with emphasis on the issue of analogism) and Amerindian Perspectivism, also included in it, so that we can proceed to analyze, with the help of these categories, Sousa Andrade's Guesa and Mário de Andrade's Macunaíma. Just by itself, Amerindian perspectivism is a prominent current in the ethnographic studies of the last decades, directly connected to the autochthonous cultures of Amazonia. The identification of a significant concurrence between perspectivism and analogism in Brazilian literature is an original investigative hypothesis proposed by us. Through this hypothesis we seek to highlight certain peculiarities of Brazilian literature against the broader horizon of Latin-American culture in its global context, thus also continuing an endeavor in cultural criticism originally pursued by the concretist poets, in particular Haroldo de Campos.

En este artículo propongo leer “La agonía Rasu-Ñiti” de José María Arguedas como un texto cosmopolítico. Es decir, que expresa una política Quechua basada en una lógica relacional no-humana. El danzante de tijeras Rasu-Ñiti afirma que es el hijo de un wamani, o dios montaña. Esta afirmación no solo problematiza la noción occidental de humano, sino que
resalta la presencia de otros mundos, tales como el mundo de las montañas, los animales, las plantas, los ríos, y objetos sagrados usados en rituales. De esta manera, el texto arguediano enfatiza una concepción onto-epistémica Quechua y nos invita a reconocer que los mundos andinos están constituidos por relaciones entre colectivos humanos y múltiples agentes nohumanos.

En la siguiente tesis, para optar por el grado de Licenciado en Literatura, se hace un análisis de la novela "Rosa Cuchillo" de Óscar Colchado Lucio desde los aportes de Gilles Deleuze y Féliz Guattari, Eduardo Viverios de Castro y Philippe Descola. El abordaje busca revalorar el poder del mito en la novela como motor principal de su estructura para entender lo político, lo histórico y lo violento. En ese sentido, la novela no tendría como catalizador la difícil situación de la década de los 80 en el Perú, sino el principio mítico que rige en la narrativa anterior de Colchado y que llega a su máxima expresión en la novela estudiada.

O artigo propõe uma articulação entre os conceitos de devir e de literatura menor, de Deleuze & Guattari, e certos desenvolvimentos da antropologia contemporânea, sobretudo a de Eduardo Viveiros de Castro, a fim de elucidar como estes conceitos podem ser frutíferos para pensarmos a produção etnológica contemporânea e os caminhos políticos que ela pode abrir. Para tanto, partimos de uma apresentação básica dos desenvolvimentos de Viveiros de Castro sobre o perspectivismo e o xamanismo ameríndios, juntamente com a noção de devir que os acompanha, para então afirmar o quanto a própria antropologia sai transformada após a “descoberta” desses elementos. Ao afirmar o próprio antropólogo enquanto um xamã (ou um diplomata) que passa por um devir-outro analisamos como a obra conjunta de Davi Kopenawa e Bruce Albert, A queda do céu, pode ser considerada um exemplo de literatura e antropologia menores e como o conceito de devir perpassa a elaboração do texto e o agenciamento dos autores para, por fim, intuir como o livro antropológico pode ser o catalizador do devir-outro inclusive para o não antropólogo.

Fire is a fundamental element for the human psyche according to many important psychoanalysts.
In the history of the human species, as in the history of the individual the presence of fire is striking
and defines symbols, myths and habits present in the adaptation of the human being on the Planet.
In the present study we discuss the myth of Prometheus from Freud and from Bachelard, and we
seek to see in this XXI century which impressions that fire has left in the society.
Keywords: Fire, Freud, Bachelard, Psychoanalysis of Fire, Prometheus.

The paper attempts to read Deleuze and Guattari's geophilosophy as a conceptual tool able to produce a theoretical alternative to the so-called Anthropocene, i.e. the supposed new geological era at the same time driven and threated by the Anthropos. After a critical analysis of the very concept of Anthropocene, I use Eduardo Viveiros de Castro's anthropological work to provide some key elements useful to elaborate a political ecology based on Amazonian perspectivism as an interdisciplinary development of Difference as such. By using several examples of such a development, I try to show the theoretical pertinence of Viveiros de Castro's concrete and situated geophilosophy. The last part of the paper attempts to cross Amazonian perspectivism with Simondon's concept of individuation and Stiegler's negentropic and negentropological perspective based on locality and geo-satellite localization as geo-philosophical concepts.

No artigo, o autor realiza uma exposição histórica sobre as abordagens teóricas que permeiam as etnografias realizadas na Amazônia, expondo que até a década de 70, mais ou menos, haviam sido realizadas em torno de cinquenta etnografias sobre os povos amazônicos.

Il restera difficile à qui, comme moi, a été élevé dans les livres imprimés, et bon an mal an par eux, d'en être libéré sans l'être par un livre. Seul un livre, et un livre unique peut encore libérer de l'attachement à cette épistémè désastreuse du livre imprimé que Tim Ingold a dans Une brève histoire des lignes remarquablement décrite et dénoncée pour désapprendre le tissage d'un texte vivant et qui par la force des armes et des concepts coloniaux a étendue l'emprise de son ignorance sur la presque totalité de la surface de la Terre. La chute du ciel, paru en 2010 dans ce que Jean Malaurie nomme lui-même « la bibliothèque indienne de Terre Humaine », est un tel livre. Entièrement écrit à la première personne -dans la langue et avec l'aide de l'ethnologue français Bruce Albert -par le leader et chaman yanomami Davi Kopenawa, il est sans doute le premier sinon le plus accompli des textes contre-anthropologiques adressés au lectorat européen.

Bruno Latour y Eduardo Viveiros de Castro dieron el impulso inicial para la investigación explícitamente ontológica en arqueología. Su impacto en los arqueólogos, sin embargo, ha sido muy diferente. Lo que yo llamo los "arqueólogos metafísicos" trazan su genealogía a partir de Latour, aunque ahora también influidos por el "nuevo materialismo" y el "nuevo realismo ontológico" . Ellos han introducido una ortodoxia metafísica alternativa a la arqueología. En contraste, Viveiros de Castro y sus colegas han autorizado el regreso de la gran analogía etnográfica a la arqueología, particularmente en el caso del animismo. Una segunda tendencia, bastante diferente, inspirada por estos mismos antropólogos es involucrarse con las ideas indígenas como teorías para reconfigurar conceptos y prácticas arqueológicas. Sugiero que existe un punto de convergencia entre los enfoques metafísicos y antropológicos en su foco en el concepto de alteridad.

ABSTRACT: This assay aims to make a brief review of 24/7 Late capitalism and the end of sleep by Jonathan Crary considering the thesis that every time the capitalist society tries to eliminate the dream/sleep and that the only counterpoint to capitalism would be in the dream atmosphere. In the contrast to Crary analysis, I suppose that the Western dream is not a counterpoint to capitalism, in this way, to criticize Crary analysis I turn to the Amerindian dream, to shamanism. It is taking into account the book The falling sky, by David Kopenawa and Bruce Albert that I think it is possible to deepen the criticism on Crary and propose another type of dream, the amerindian dream.

O artigo busca, a partir de uma análise das imagens do poema Cobra Norato, de Raul Bopp, estabelecer algumas relações com a teoria do Perspectivismo Ameríndio, do antropólogo Eduardo Viveiros de Castro, e também com a noção de Antropofagia, pensada no contexto do Movimento Modernista por Oswald de Andrade. A partir de um cruzamento dessas duas formas de pensamento com a forma literária do poema, a intenção é mostrar como Bopp construiu uma obra onde as questões fundamentais da cultura e pensamento indígena aparecem de forma bastante natural, como se o poeta, em um exercício antropófago, de fato "virasse índio".

Futuros menores usa las palabras y las imágenes como dispositivos filosóficos para pensar sobre el tiempo y el espacio. A partir del análisis de cuentos, novelas, ensayos, libros de viaje, ficciones teóricas, experiencias antropológicas, exhibiciones de arte y de diseño, dispositivos curatoriales, arquitectura y cine de los siglos veinte y veintiuno brasileños, busca reflexionar sobre el nudo que ata las palabras y las imágenes con el tiempo y la materialidad. Al iluminar el lazo estructural entre el momento contemporáneo de crisis política, social, económica, sanitaria y ecológica mundial y un imaginario latinoamericano que se terminó de asentar a mediados de siglo veinte –y en el que Brasil ocupa un lugar fundamental: el de un territorio preñado de un futuro pensado como progreso–, el libro rescata una imaginación subterránea que, a partir de la atención a los restos materiales, permite realizar una apertura epistemológica. Una imaginación en la que se adivina un reordenamiento de los espacios de saber y de poder: otros futuros posibles y menores cuyos contornos no terminan de definirse si pensamos dentro del marco conceptual de lo utópico y esperanzado, pero que tampoco entran en el de lo apocalíptico y desesperado.

In his Cartesian Meditations (1929), Edmund Husserl proposes a monadological solution to the epistemological problem of transcendental solipsism. At the basis of intersubjectivity lies the lived body (Leib). After the famous bracketing of the empirical validity of experience, Leibniz is invoked for a second reduction, meant to determine the sphere of appurtenances that originally belongs to each subject and that accounts for communication with the Other. Husserl thus grounds the constitutive lifeworld in body integrity and possessive individualism, i.e. the ontological distribution of physical properties based on the identity of self-consciousness.
By contrast, Deleuze in The Fold. Leibniz and the Baroque (1988) discovers in Leibniz a “crisis of property” that reflects the first great crisis of capitalism. Unlike Husserl, who raises the organic intentionalities by which humans are inserted into the world to a transcendental level, Leibniz never managed to find a final solution to the problem of the union of body and soul, precisely because he held the body itself to be a world teeming with non-human others. The problem of the Other refers to a micropolitics of mobile and non-localizable captures rather than individual closures, such that intersubjective monadology is inseparable from an animal monadology with its twin components of animism and totemism.
In my contribution I demonstrate how Leibniz’s metaphysical account of composite substances and its 20th century ramifications could contribute to a contemporary yet non-phenomenological understanding of the transindividual constitution of communities. By contrasting Deleuze’s later reading of Leibniz with Balibar’s critique of Leibniz, I demonstrate how the monstruous animality of the baroque socius remains a possibility endemic to the present.

El perspectivismo amerindio sobrevino y evolucionó tan rápido que muchos de mis colegas sienten que apenas se distrajeron un instante y que al volver a mirar en torno percibieron que toda la antro­pología latinoamericana había cambiado y que todo el mundo estaba en guerra por variancias interpretativas tan grotescas, por tópicos de relevancia tan discutible y por relec­tu­ras enésimas de autores tan gastados por los años que toda la circunstancia se tor­naba has­ta difícil de creer. Al­gunos colaboradores míos en la investigación y en la do­cen­­cia, a quienes qui­zá im­pulsé demasiado a que concentraran el foco en cuestiones meto­do­lógicas muy demandantes, encuentran casi inconcebible que en tan poco tiem­po (en me­nos de veinte años) haya llegado a coagular un máquina discursiva de seme­jante facundia, de fun­da­mentación tan pre­caria y de tan exorbitante poder de per­suación.

En este libro de próxima publicación se examinan críticamente las etapas de la antropología perspectivista Amazónica, desde el animismo de Philippe Descola hasta la antropología pos-estructuralista de Eduardo Viveiros de Castro, pasando por la Teoría del Actor-Red de Bruno Latour.

While the recent proliferation of sociological engagements with postcolonial thought is important and welcome, central to most critiques of Eurocentrism is a concern with the realm of epistemology, with how sociology comes to know its objects of study. Such a concern, however, risks perpetuating another form of Eurocentrism, one that is responsible for instituting the very distinction between epistemology and ontology, knowledge and reality. By developing a sustained engagement with Boaventura de Sousa Santos's work, as well as establishing possible connections with what has been termed the 'turn to ontology' in anthropology, in this paper I argue that in order for sociology to become exposed to the deeply transformative potential of non-Eurocentric thinking, it needs to cultivate a decolonial imagination in order to move beyond epistemology, and to recognise that there is no social and cognitive justice without existential justice, no politics of knowledge without a politics of reality.

Publicado na revista Lugar Comum, nº 52:
http://uninomade.net/lugarcomum/52/

Imaginando  com  o  cinema  de  ficção  científica  um  cenário  de  expansão  da  precarização da  vida  humana  e  o  esgotamento  das  expectativas  de  transformação  desta  condição,  a bricolagem  se  apresenta  em  diversas  discussões  recentes  enquanto  uma  prática  de criação  de  novas  possibilidades  a  partir  de  situações  limites.  Este  ensaio  busca  traçar uma  imagem  do  pensamento  bricoleur,  mostrando  o  seu  modo  criativo  de  racionalidade e  interação  com  o  mundo.  Faço  aqui  uma  genealogia  do  conceito  de  bricolagem  a  partir da  arte,  passando  por  uma  leitura  de  textos  do  Lévi-Strauss  e  confrontando  esta  leitura com  textos  de  Eduardo  Viveiros  de  Castro  e  Isabelle  Stengers.  O  que  busco  propor  aqui é  um  conceito de  bricolagem  enquanto  prática  de  pensamento relacional com um  mundo em constante variação  e  um universo de  afecção  mútua  entre  seus componentes.

Abstract (en)

This thesis attempts to examine elements of the strategy of emancipation from Deleuze and Guattari’s perspective of the minority. It is about showing how the "becoming-minoritarian" developed in A Thousand Plateaus works as a revolutionary "minoritarian strategy". Its opposite is the "majoritarian strategy" represented by the Gramscian theory of "hegemony". In order to define these two strategies and formulate their "antinomy", we first take Balibar’s reflection on "strategies of civility" as a guide for research. The thesis has three moments. The First part deals with the concept of "strategy": from the 12th Plateau of A Thousand Plateaus on the "War machine", we bring out the concept of "pure strategy" which distinguishes the two strategies in terms of the concept of strategy. In the Second part, the Gramscian theory of subalternity and the "historical bloc" is translated into the Guattaro-Deleuzian perspective, so that we conceive of subalternity and minority as constituting a "block of becoming". Thus, it turns out that Gramsci’s strategy consists of a double movement of hegemony and becoming-subaltern. This translation allows us to understand the relationship between the two strategies as an antinomic coexistence. First, there is an impossibility of articulating between them: a minor social group will declare in the majoritarian strategy that "we are all human", while a revolutionary power of the minoritarian strategy consists in asserting that "we are not human, neither are you, and we all become savage, animal, inhuman and molecular". However, these two antinomic strategies coexist in the current struggles of minorities against the world capitalist axiomatic. Finally, the Third part examines problems that arise from this coexistence.

Résumé (fr)

La présente thèse se propose d’examiner les éléments de la stratégie d’émancipation dans la perspective guattaro-deleuzienne de la minorité. L’enjeu est de montrer comment le « devenir-minoritaire » élaboré dans Mille plateaux opère comme « stratégie minoritaire » révolutionnaire. L’opposé de celle-ci est la « stratégie majoritaire » que représente la théorie de Gramsci sur l’« hégémonie ». Afin de définir ces deux stratégies et de formuler leur « antinomie », nous prenons d’abord la réflexion de Balibar sur les « stratégies de civilité » pour guide de la recherche. Cette thèse a trois moments. La Première partie porte sur le concept de « stratégie » : du 12ᵉ des Mile plateaux sur la « machine de guerre », nous dégageons le concept de « pure stratégie » qui distingue les deux stratégies au niveau du concept de stratégie. Dans la Deuxième partie, la théorie gramscienne de la subalternité et du « bloc historique » est traduite en perspective guattaro-deleuzienne, si bien que nous concevons la subalternité et la minorité comme constituant un « bloc de devenir ». Il s’avère ainsi que la stratégie gramscienne est constituée par un double mouvement de l’hégémonie et du devenir-subalterne. Cette traduction nous permet de percevoir le rapport entre les deux stratégies comme une coexistence antinomique. Il y a d’abord une impossibilité d’articuler entre celles-ci : un groupe social mineur déclarerait dans la stratégie majoritaire que « nous sommes tous humains », tandis que la puissance révolutionnaire de la stratégie minoritaire consiste à affirmer que « nous ne sommes pas humains, vous ne l’êtes pas non plus, et on devient tous sauvage, animal, inhumain et moléculaire ». Toutefois, ces deux stratégies antinomiques coexistent dans les luttes actuelles des minorités contre l’axiomatique capitaliste mondiale. Enfin, Il s’agit dans la Troisième partie d’examiner les problèmes qui se posent dans cette coexistence.

The intention of this article is to propose a generalization to the Black Hole (BH) model, prioritizing an understanding from graphic intuitions. To promote the model presented here (based on the use of quaternions) I will try to convince you that with an incredibly simple change of coordinates of the type (T, X) → (iT + jX, iT − jX), it is possible to see (and therefore also intuit) a much more understandable 4D representation than those offered so far in General Relativity for known BH models. But beyond the possible results that I will defend from my physcicist position (such as: 1) the diagonalization of the Kerr metric, 2) a toroidal interpretation of the "infinite universes" that arise when rotating a BH and 3) a model that simultaneously contemplates BHs with and without angular momentum, in which singularities are interpreted as "a problem of coordinates"), what this trans and self-proclaimed anthropologist-of-science seeks above all is to promote a "modal" metaphysic for science, in which every model exists and can be interpreted as physical with the appropriate correspondence between "coordinates" and "metaphysical parameters" (in particular, with such a position I will try to give "materiality" to the universes that today we call "imaginary", such as of "complex" numbers). Inspired by a theory that I imported from anthropology, called Multinaturalismo (Viveiros de Castro), I will defend the epistemological (that is, political) utility that a primitivist twist of scientific languages would bring to the construction of Science and its importance in relation to "Society". My (not so) secret intention? De-binarize the Academy. Help to finally blur the boundaries between Discover/Create, Reality/Fiction, Nature/Society.

* Se puede leer en su idioma original aquí

Texto de palestra apresentada no I Congresso Nacional de Literatura e Intersemiose. Publicado como capítulo no livro Abordagens intersemióticas: artigos do I Congresso Nacional de Literatura e Intersemiose, org. Ermelinda Maria Araújo Ferreira, Recife: Núcleo de Estudos de Literatura e Intersemiose (Neli) da UFPE, 2021, pp. 83-106.

Metafisiche cannibali corona un percorso tematico di lungo termine all'interno della ricerca teorica ed etnografica di Eduardo Viveiros de Castro. Il testo è composto in parte da articoli e saggi già pubblicati in precedenza, letture obbligate per avvicinarsi all'elaborazione teorica nota come «prospettivismo amerindiano». Questi si legano ai passaggi inediti in modo elegante, riuscendo ad affermare compiutamente una «sperimentazione» teorica, spesso dibattuta, ma di cui non si può negare la coerenza interna, proposito arduo per chi come l'Autore propone una rara quanto raffinata commistione tra antropologia e filosofia attraverso Claude Lévi-Strauss e Gilles Deleuze.

The thesis argues that much of the discussion about animism and totemism (ethnographic entry points of extrahuman agencies in anthropology), rather than including and discussing such an issue, has eventually deactivated it.
Other strands, however, has been offering analytical tools and ideas capable of conferring on them both conceptual citizenships and proper modes of existence.
The common question addressed to the works and their authors (who also play here the role of actors) seeks to grasp what they would have to say about the notion of extrahuman agency – which is the guiding thread of this study.

TULISAN ini adalah suatu refleksi awal mengenai posisi, peran dan juga prospek manusia dalam Kapitalisme. Istilah 'manusia' di sini hendak diberi penekanan, sehingga dalam mengujarkannya diharapkan pembaca memberikan kehati-hatian khusus. Pasalnya, dalam tulisan ini, manusia hendak ditandaskan sebagai 'subjek', bahkan subjek universal. Di sinilah kemudian muncul beberapa problem, seperti antropomorfisme dan antroposentrisme. Memahami problem-problem ini dan – jika mungkin – memecahkannya, sekiranya dapat menjadi modalitas penting untuk memahami di mana dan bagaimana posisi subjek di dalam sejarah panjang mutasi Kapitalisme. Pembahasan akan difokuskan pada pemikiran Karl Marx, khususnya di Economic and Philosophical Manuscript, 3 dan resonansinya dalam pemikiran dari tradisi 'marxis-pekerjais' (marxist-workerist/operaist). 4 Melalui pemikiran pekerjais ini, argumen universalitas manusia-subjek akan diekstrapolasikan ke argumen universalitas pekerja-subjek di dalam kapitalisme. Pemahaman ini pada gilirannya akan memberikan pandangan baru mengenai potensialitas pekerja-subjek dalam mengupayakan perlawanan di dalam dan terhadap kapital. Tulisan ini terbagi ke dalam tiga bagian. Di bagian pertama, penulis membangun argumen spekulatif mengenai manusia sebagai subjek universal. Sekalipun menandaskan universalitas manusia, argumen yang dibangun mampu untuk keluar dari manusia-sentrisme yang dalam tulisan ini disebut narsisisme spesies manusia, sehingga pada gilirannya mampu menyandangkan predikat nir-manusia pada argumen ini. Di bagian ini pula penulis mengusulkan tiga tesis universalitas manusia sebagai suatu subjek. Ketiga tesis inilah yang pada bagian kedua akan diekstrapolasikan untuk pekerja di dalam kapitalisme. Apabila pada bagian sebelumnya klaim yang dibangun adalah " manusia adalah universal, " maka pada bagian kedua ini klaimnya adalah " pekerja adalah universal. " Bagian ketiga adalah upaya untuk menurunkan ketiga tesis spekulatif, yang karenanya aksiomatik, 'pekerja adalah universal' ke ranah teoritik yang akan lebih berguna untuk kerja-kerja di ranah empiris dan praksis. Untuk upaya ini, penulis menggunakan pemikiran Mario Tronti, sebagai salah satu perintis tradisi pekerjais. Namun demikian, karena keterbatasan tempat, pembahasan hanya akan dibatasi pada derivasi tesis pertama saja. Dua tesis universalitas pekerja lainnya akan menjadi porsi pembahasan di kesempatan lainnya.

The paradigm according to which the cosmos is ordered by the demiurge is characterized in the Timaeus as ‘Animal Itself’, while παράδειγμα in the vision of Er from the Republic denotes the patterns of lives chosen by individual humans and other animals. The essay seeks to grasp the animality of the paradigm, as well as the paradigmatic nature of animality, by means of the homology discernible between these usages. This inquiry affirms the value within a Platonic doctrine of principles of persons over reified forms, of modes of unity over substantial natures, and of agency over structure.

This paper examines the notion of “pluriverse”, which has increasingly been used in the past few years in several strands of critical humanities associated with the so-called "ontological turn": science and technology studies (Bruno Latour, Isabelle Stengers), critical geography and political ontology (Mario Blaser), cultural anthropology (Marisol de la Cadena, Arturo Escobar, Eduardo Viveiros de Castro), decolonial thought (Enrique Dussel, Walter Mignolo), or posthuman feminism (Donna Haraway). These various iterations of the figure of the pluriverse constitute a loose network of textual traces, a supposedly new scene for the humanities, organized around what is understood as a pluralistic ontology or ontological pluralism. In political terms, the discourse of the pluriverse presents itself as a strategic response to the violence of universalism. It advocates for a multiversal ethics, a pluriversal cosmopolitics based on interspecies and multi-natural kinships, one more aware of the multiplicity of worlds and world-making practices that make up the post-globalization scene.

Based on readings of Bruno Latour, Eduardo Viveiros de Castro, Marisol de la Cadena and Arturo Escobar among others, I argue that the notion of pluriversality remains self-contradictory and self-defeating as long as it relies on an ontological representation of world/worlds in the form of "co-presence". Drawing on Derrida’s deconstruction of the concept of world (cosmos, mundus) in his late writings, I propose to think an exorbitant plurality before the pluriverse and before being. Beyond ontological pluralism, Derrida’s “infinity of untranslatable worlds” also signifies an irreducible interruption, the end of the world, of any “world-in-common”, thus raising the stakes for the ethical demand towards the other.

KEYWORDS: ontological turn; science and technology studies; decoloniality; ontological anthropology; deconstruction; cosmopolitics; Bruno Latour; Jacques Derrida; Viveiros de Castro; Marisol de la Cadena

This article juxtaposes Viveiros de Castro’s theory of ‘perspectivism’ with carved stone monoliths from the Peruvian site of Chav ́ın de Huantar to explore the interactions between humans, animals, and things in Pre-Columbian material culture. Using insights from new work on animal/human relations and the ethnography of shamanism and hunting, it illuminates aspects of the iconography, scale, and style of the stones that were previously opaque. Finally, it challenges archaeologists to address the limitations of perspectivism, notably its abstraction and ahistoricism, avoiding the retrogressive return to romantic primitivism that sometimes mars the ontological turn, thus transforming perspectivism into a better means of political engagement with indigenous Americans present and past.

Dans cet article, nous discutons la pertinence d’une interprétation psychosociale de la notion de « perspectivisme ». Nous nous focalisons sur l’hypothèse, formulée par Aparecida Vilaça dans le cadre d’un projet dirigé par Tanya Luhrmann, selon laquelle le perspectivisme peut être entendu comme une « théorie de l’esprit locale ». Nous évaluons ainsi l’idée qu’il existerait des variations socioculturelles de la capacité à endosser le point de vue d’autrui (ou perspective-taking). Dans une première partie, nous comparons trois approches distinctes : la définition du perspectivisme comme « métaphysique » développée par Eduardo Viveiros de Castro ; l’approche du perspective-taking entendue comme une capacité universellement partagée dans le cadre de la psychologie cognitive ; la thèse avancée par Shali Wu et Boaz Keysar, pour lesquels il existe un effet de la culture sur la prise de perspective. Dans une seconde partie, nous postulons qu’une redéfinition du perspective-taking comme une compétence socialement structurée (et non comme une métaphysique locale ou une capacité universelle) permet une articulation prometteuse entre psychologie et anthropologie en faisant du perspectivisme un cadre ethnopsychologique global. Nous exemplifions alors cette idée en la confrontant à certains modèles récents dans le champ de l’ethnologie (comme la théorie de l’opacité de l’esprit d’autrui).

"El perspectivismo amerindio es una corriente antropológica fundada por el etnólogo brasileño Eduardo Viveiros de Castro y especializada en el estudio de mitos amazónicos. Aunque se trata de una corriente ampliamente citada por la comunidad antropológica, el perspectivismo amerindio se caracteriza por el empleo no sustentado de terminología científica-especialmente, de disciplinas como las matemáticas. Sintetizando la literatura respectiva, en torno a las críticas hacia dicha propuesta y a las influencias que muestra en la antropología peruana, el presente ensayo realiza una lectura crítica del marco teórico del perspectivismo amerindio enfatizando en sus dos teorías base: el estructuralismo de Claude Lévi-Strauss y la rizomática de Gilles Deleuze y Félix Guattari. La finalidad del presente ensayo es demostrar que la construcción de una teoría antropológica requiere de un marco teórico coherente y funcional compuesto de teorías base objetivamente interpretadas."

"Amerindian perspectivism is an anthropological approach specialized in the study of Amazonian myths and founded by the Brazilian ethnologist Eduardo Viveiros de Castro. Although it is a widely cited approach by the anthropological community, Amerindian perspectivism is characterized by the unsubstantiated use of scientific terminology –especially in disciplines such as mathematics. Summing up the respective literature, around the criticisms of said proposal and the influences it shows in Peruvian anthropology, the present essay makes a critical reading of the theoretical framework of Amerindian perspectivism emphasizing in its two basic theories: the structuralism of Claude Lévi-Strauss and the rhizomatic of Gilles Deleuze and Félix Guattari. The purpose of this essay is to demonstrate that the construction of an anthropological theory requires a coherent and functional theoretical framework composed of fundamental theories objectively interpreted."

In a world that can appear to have been cosmologically unified by centuries of globalization, the claim that anthropology’s most urgent mission is to expose heterogeneous ontologies has a confounding ring. It has been heard as a call for anthropology to untether its mode of inquiry from the “ground” of the field and enter the atmosphere of pure speculation often favored by contemporary philosophy. The injunction, however, is to make another, unfamiliar intellectual move, which is at once entirely concrete and acutely metaphysical: to intensify the descriptive powers of anthropology to the point of provoking a crisis in the concepts fundamental to the European philosophi- cal tradition, both within and outside the social sciences. Several generations of anthropologists assumed that they could account for the indifference of certain indigenous peoples to modern distinctions—between nature and cul- ture, thing and person, and humans and animals—but without questioning the validity of using those very categories to make the explanation. When anthropologists instead accepted that these partitions form merely one means of distributing beings among others—began trying to do justice to those other ways of making worlds—it exited the reassuring framework of scientific inquiry for the unstable terrain of ontological comparison.

Riassunto: Il saggio analizza una serie di prese di posizione antropologiche – quelle di Lévi-Strauss, Geertz, Clifford, Appadurai, Latour, Viveiros de Castro, Descola in particolare – che  hanno  al  centro  il  rapporto  natura/cultura.  Esso  mostra  la ricchezza di visioni e strategie insite in queste posizioni, quanto le loro complesse e  spesso  inavvertite  correlazioni.  Il  saggio  mostra  come  i raddoppiamentidella natura e  della cultura, così come i  tentativi  di trovare scappatoie all’opposizione, assumano significato  in relazione alla semiotica e possano  ispirare  nuovi modelli per  pensare  la  cultura.  In  particolare  il  lavoro  antropologico  ci  darà  modo  di individuare nel semioticoquella dimensione relazionale che sta al fondo tanto della natura  quanto  della  cultura,  che  attraversa l’umano e il non umano, che ci sfida come semiotici a ripensare il valore e la forma del nostro stesso relazionalismo.

Parole-chiave: semiotica; antropologia; cultura; relazionalismo; ontologia.

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THROUGH THE LOOKING GLASS OF ANTHROPOLOGY: THE NATURE, THE CULTURE, THE SEMIOTIC

Abstract: The essay analyzes a series of anthropological positions – in particular the ones of Lévi-Strauss, Geertz, Clifford, Appadurai, Latour, Viveiros de Castro, Descola – that cope with the relationship between nature and culture. It highlights the wealth of visions and strategies of these positions as well as their complex and often unnoticed correlations. The essay will show how the doublings of nature and culture, as well as the attempts to find loopholes to the opposition, take on significance in relation to semiotics and can inspire new models to think culture. In particular, anthropological work will give us the opportunity to identify in the semiotic that relational dimension that lies at the bottom of both nature and culture, which crosses the human and the non-human and challenges us as semioticians to rethink the value and form of our own relationalism.

Keywords: semiotics; anthropology; culture; relationalism; ontology.

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Il link all'intero numero di Estudos Semióticos dedicato al rapporto fra "Semiotica e cultura":
https://www.revistas.usp.br/esse/issue/view/12043