Papers by Alessandra Campo
Bergsoniana
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Introduzione a P. Klossowski, La somiglianza (Orthotes, 2022)
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Abstract: Can we assume that the movement suggested by the title of Jean Wahl’s work of 1932, Ver... more Abstract: Can we assume that the movement suggested by the title of Jean Wahl’s work of 1932, Vers le concret, is an effect of the electric media revolution? Can we see in the empiricism of Henri Bergson, William James and Alfred North Whitehead the deferral action of the impact of what Marshall McLuhan called “organic” media as opposed to the “mechanical” media dominant in the old “Gutenberg Galaxy”? Arguing that there are good reasons to answer “yes” to both questions, we will start from a preliminary hypothesis: to claim, as Whitehead does, that philosophy has to critique the abstractions of language and give voice to the concreteness of the real, means to declare oneself contemporary of the electric age. And since also the empiricism studied by Wahl critiques abstractions by focusing on the concrete, the “new” empiricism is an
electric philosophy too. To prove it, we first will compare McLuhan’s media aesthetics and Whitehead’s processual cosmo-aesthetics. Then, we will analyse the fallacies of misplaced concreteness criticised by Whitehead and their product: the scientific materialism. Later, relying on McLuhan’s thesis, we will argue that both are consequences of the phonetic alphabet and of its specific kind of intelligence. Finally, we will argue in favour of using Whitehead’s theory of symbolism as a tool to understand the experience shaped by the new media.
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Lebenswelt. Aesthetics and philosophy of experience.
This paper aims to desublimate the Kantian sublime starting with the mitigation of the enthusiasm... more This paper aims to desublimate the Kantian sublime starting with the mitigation of the enthusiasm with which some French philosophers have woven its praise. Contrary to what Lyotard and Deleuze argue in their works, in the Analytics of the Sublime Kant does not go beyond himself, nor it is hard to set up a philosophy of the subject after reading these pages. Sublime, for these two clever readers of Kant, is any excessive use of the faculties. But Kant is less interested in excess than in its regulation. Thus, while harmonising with other 80-90s French readings of the Kantian sublime, the faith placed by Lyotard and Deleuze in its potentialities seems unfounded. It is fuelled by a lack of consideration of what happens in the second stage of this complex feeling. Unlike the encounter with the moral law introduced as a ‘fact of reason’ in the Critique of Practical Reason, in the Analytic of the Sublime reason makes itself heard not at the expense of the ego but in support of it. And th...
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Tópicos, Revista de Filosofía
Recentemente la letteratura dedicata alla ricezione kantiana di Spinoza ha conosciuto un sensibil... more Recentemente la letteratura dedicata alla ricezione kantiana di Spinoza ha conosciuto un sensibile incremento. Diversi sono gli studi consacrati alla mappatura della presenza di quest’ultimo negli scritti sia precritici che critici del primo, e diversi sono i risultati conseguiti da ciascuno. Eppure, con l’eccezione di qualche richiamo alla sezione in cui lo spinozismo è presentato come l’unica alternativa all’idealismo trascendentale, la Critica della ragion pratica non è quasi mai menzionata né, tanto meno, si è soliti guardare ad essa nel tentativo di trovare qualcosa che attenui il contrasto tra le due prospettive. Scopo del presente saggio è mostrare come sia proprio nella seconda Critica, e in particolare introducendo il Faktum della ragione, che Kant pensa, per così dire, assieme a Spinoza. Nel 1788, la legge morale si comporta come un’idea adeguata che ci rende cause attive, e l’esperienza della libertà procurata dalla coscienza che ne abbiamo risulta essere, perciò, analoga...
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Tópicos, Revista de Filosofía
Recentemente la letteratura dedicata alla ricezione kantiana di Spinoza ha conosciuto un sensibil... more Recentemente la letteratura dedicata alla ricezione kantiana di Spinoza ha conosciuto un sensibile incremento. Diversi sono gli studi consacrati alla mappatura della presenza di quest’ultimo negli scritti sia precritici che critici del primo, e diversi sono i risultati conseguiti da ciascuno. Eppure, con l’eccezione di qualche richiamo alla sezione in cui lo spinozismo è presentato come l’unica alternativa all’idealismo trascendentale, la Critica della ragion pratica non è quasi mai menzionata né, tanto meno, si è soliti guardare ad essa nel tentativo di trovare qualcosa che attenui il contrasto tra le due prospettive. Scopo del presente saggio è mostrare come sia proprio nella seconda Critica, e in particolare introducendo il Faktum della ragione, che Kant pensa, per così dire, assieme a Spinoza. Nel 1788, la legge morale si comporta come un’idea adeguata che ci rende cause attive, e l’esperienza della libertà procurata dalla coscienza che ne abbiamo risulta essere, perciò, analoga...
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The empirical evidence of the Freudian <em>Nachträglichkei</em>t – a term invented by... more The empirical evidence of the Freudian <em>Nachträglichkei</em>t – a term invented by Freud in 1897 – is that of delay. The effect of the direct and timeless action of the unconscious is a secondary, but not cronologically, consciousness. The unconscious is contemporary to it even if it's unrelated, because, opposing to a linear conception of temporality, the <em>Nachträglichkeit </em>distorts what the common sense believes. The functioning of memory described by the <em>Nachträglichkeit</em> is trans-chronic and, in a way, amnesic.
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When Bergson wants to describe the way by which traditional metaphysics has thought the relation ... more When Bergson wants to describe the way by which traditional metaphysics has thought the relation between God and the world, eternity and time, he always choses the same image. It's the alchemic and economic image of the "pièce d'or" and the "menue monnaie". In his lessons and in his works Bergson employs this image for ten times: five in his lessons dedicated to the <em>Histoire de l'idée du temps</em> (1902-19003), once in <em>Introduction to metaphysics </em>(1903), three in <em>Creative evolution</em> (1907) and once more in his course at Collège de France on Spinoza's <em>Tractatus de intellectus emendatione</em> (1910-1911). In this article I wish to demonstrate that this image is the "intermediate image" of Bergon's philosophy. And by this way, I will try to point out that the intermediate image of Bergson's philosophy is the same of Spinoza's one.
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Whitehead è un matematico che conferisce pieni poteri al sentimento. La cosmologia speculativa ch... more Whitehead è un matematico che conferisce pieni poteri al sentimento. La cosmologia speculativa che elabora in Processo e realtà è un'estetica trascendentale in cui il sentire è elevato a condizione reale di ogni esperienza. Non, quindi, un'estetica trascendentale in senso kantiano. La filosofia dell'organismo si propone di invertire il procedimento con cui Kant deriva il mondo dal soggetto, e 'sentimento' è proprio il nome del processo con cui il soggetto emerge dall'oggetto. Kant era andato vicino a scoprirlo quando ha fatto della sensazione la porta della percezione. Ma la sua imprevedibilità – sinonimo di variabilità, soggettività e aposteriorità – lo costringe a lasciarla fuori dall'analisi trascendentale. Whitehead, al contrario, ridefinendo lo statuto della soggettività in termini di sentire, la recupera e, scopo di quest'articolo, è mostrare in che modo vi riesca, ossia in che modo si passi dalla causa come categoria alla causa come sentimento.
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Is it possible to witness our own birth or be lucid while dreaming? Is it possible, Husserl quest... more Is it possible to witness our own birth or be lucid while dreaming? Is it possible, Husserl questions since the 1920s, to describe the self-constitution of transcendental subjectivity? And if so, under what conditions? The same conditions that make the description of intentional acts possible? The Analyses concerning Passive Synthesis are lessons in which the transcendental sense of phenomenology is reformulated from the notions of passivity, sensation, matter, genesis, and receptivity. And yet, although "affection", "life" and "unconscious" are terms to indicate the "other of consciousness", the latter seems to come out strengthened, or élargie, even from the exploration of its subsoil. Husserl, in fact, recedes before the possibility of thinking a truly original passivity, that is, irrecoverable in any further activity. But is this inhibition dissolvable? And is the outcome, in many ways similar to a déjà-vu, in which the analyses of passivi...
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The aim of this paper is to show how psychoanalytic work may be formalized starting from the six ... more The aim of this paper is to show how psychoanalytic work may be formalized starting from the six modal categories and the laws that regulate their relations in the sphere of reality identified by Nicolai Hartmann in Possibility and Actuality. This might seem surprising given the paucity of literature addressing the relationship between Hartmann's thought and psychoanalysis. By contrast, several essays on psychoanalysis address the role of modality, especially in Lacan, who frequently used Aristotelian modal categories to describe both psychic life and psychoanalytic work in his seminars and writings. Yet, in our opinion, their revision proposed by Hartmann in 1937 better serves the goals pursued by Lacan than Aristotle’s table and its laws. 1. A few preliminary remarks The subtitle of this work – “The modal problem in psychoanalysis” – evokes a problem, while the modal categories cited in the title – “possibility, actuality and impossibility” – focus on the challenge involved in...
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STUDI DI ESTETICA, 2022
In Difference and Repetition, Deleuze defines his transcendental empiricism as an "apodictic" aes... more In Difference and Repetition, Deleuze defines his transcendental empiricism as an "apodictic" aesthetics, by which he means a science not simply of the sensible, but of the being of the sensible. Yet, to the extent that the sensibility which is at stake in the Transcendental Aesthetics is a sensibility without sensation, Kantian aesthetics is not apodictic. Sensation is the only contact we have with the being of the sensible, namely that which is exterior with respect to the interior of representation. But transcendental idealism is a subjectivism. Indeed, if one connects what Heidegger considers to be the greatest achievement of Kant's Copernican revolution (the possibility of feeling "something") with the achievement that Kant held highest in this regard (the reduction of the outside to spatiality), then the two main precepts of Kant's subjective phenomenalism fall into place. The first is that we cannot feel outside of us-this amounts to non-sensuous sensibility as transcendental idealism; the second is that we can feel inside-this amounts to non-sensuous sensibility as empirical realism. The aim of this article is to show how Kant's treatment of sensation (and of the degree of sensation according to the principle of the Anticipations of Perception) prevented him from refuting Berkeley's idealism.
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Recently the literature dedicated to the Kantian reception of Spinoza has experienced a significa... more Recently the literature dedicated to the Kantian reception of Spinoza has experienced a significant increase. There are several studies dedicated to mapping the presence of the latter in both pre-critical and critical writings of the former, and different are the results achieved by each. Yet, with the exception of a few references to the section in which Spinozism is presented as the only alternative to transcendental idealism, the Critique of Practical Reason is almost never mentioned nor, even less, is it customary to look at it in an attempt to find something that attenuates the contrast between the two philosophies. The aim of this essay is to show how it is precisely in the second Critic, and in particular by introducing the Fact of Reason, that Kant thinks, so to speak, together with Spinoza. Indeed, in 1788 the moral law works as an adequate idea that makes us active causes, and the experience of the freedom procured by the conscience that we have of it is, therefore, very similar to the experience of eternity illustrated by the fifth book of the Ethics.
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Vestigia, 2021
Lacan ha ragione. L’Estetica trascendentale kantiana va revisionata. Il suo spazio è immaginario,... more Lacan ha ragione. L’Estetica trascendentale kantiana va revisionata. Il suo spazio è immaginario, egoico, mentale. Nessun reale vi si incontra. Tuttavia, ciò non si deve imputare soltanto al ricorso che Kant fa alla geometria euclidea, l’unica disponibile ai suoi tempi. L’idealismo dell’Estetica trascendentale dipende soprattutto dall’esclusione, che vi si opera, della sensazione: il solo contatto con un fuori e un dentro trascendentali, inconsci. Il contrasto tra queste due ‘dimensioni’ si pone al livello empirico della percezione, una sensazione di cui si è coscienti, fantasmaticamente. Cosa che Freud suggerisce nel saggio su La negazione. L’archicorismia originaria della soggettività che vi descrive è una modificazione che produce un’anestesia, o insensibilità, alla luce della quale il senso del suo aforisma – psiche è estesa, ma non ne sa nulla – si chiarisce.
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Einstein vs. Bergson. An enduring quarrel on time
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Quelli che appaiono come custodi della vita sono stati, in origine, guardie del corpo della morte... more Quelli che appaiono come custodi della vita sono stati, in origine, guardie del corpo della morte Freud, Al di là del principio di piacere
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Papers by Alessandra Campo
electric philosophy too. To prove it, we first will compare McLuhan’s media aesthetics and Whitehead’s processual cosmo-aesthetics. Then, we will analyse the fallacies of misplaced concreteness criticised by Whitehead and their product: the scientific materialism. Later, relying on McLuhan’s thesis, we will argue that both are consequences of the phonetic alphabet and of its specific kind of intelligence. Finally, we will argue in favour of using Whitehead’s theory of symbolism as a tool to understand the experience shaped by the new media.
electric philosophy too. To prove it, we first will compare McLuhan’s media aesthetics and Whitehead’s processual cosmo-aesthetics. Then, we will analyse the fallacies of misplaced concreteness criticised by Whitehead and their product: the scientific materialism. Later, relying on McLuhan’s thesis, we will argue that both are consequences of the phonetic alphabet and of its specific kind of intelligence. Finally, we will argue in favour of using Whitehead’s theory of symbolism as a tool to understand the experience shaped by the new media.
An Enduring Quarrel on Time", Edited by: Alessandra Campo and Simone Gozzano, De Gruyter 2021