ABSTRACT: FROM LIVING BEINGS TO FORMS OF LIFE. GEORGES CANGUILHEM AND THE CRITIQUE OF OBJECTIVITY This article reconstructs Canguilhem's critique of the objectivity of science and develops its conceptual genealogy and implications. If objectivity depends on the positioning of a norm constantly in excess of factual conditions, how can we understand the norm's relationship to the intrinsic normativity of liv ing beings? Is it possible to think of it as a transcendental factuality whose name would be “life".
One of the central challenges for modern democracies is enabling citizens with divergent preferences to reach shared decisions. Unlike voting or negotiation, deliberation encourages participants to revise their initial positions through rational dialogue aimed at identifying the most just or well-founded choice. However, deliberation should not be understood merely as an expression of personal honesty or coherence, but as a collective search for the best possible decision through reasoned exchange. While coherence and honesty are valuable, treating them as ultimate goals distorts deliberative democracy, shifting it from a decision-oriented process toward a person-centered one focused on interpersonal respect.
The essay examines the contemporary crisis of experts through the lens of digital disintermediation, showing how the proliferation of information sources, the rhetoric of immediacy, and the rise of AI have undermined the institutional networks that once sustained epistemic legitimacy. This shift destabilizes the traditional "regimes of expertise," weakening intermediary figures such as teachers, journalists, and communicators, and placing schools and universities under pressure as mediating institutions of knowledge. In education, the crisis intersects with neoliberal and individualistic trends that reduce knowledge to mere utility or self-directed consumption. The essay calls for rebuilding a renewed social pact around expertise and restoring the transformative role of human mediation against the illusion of frictionless, "double-click" knowledge.
This essay explores the transformation of the human condition within what we can define as the Digiticene: an onto-technological epoch in which human existence and digital systems co-evolve. Moving beyond the Anthropocene, the Digiticene marks the emergence of the InfoSapiens, a being whose cognition, identity, and memory are continuously reshaped by informational environments and algorithmic mediations. This essay examine how this new ecology-articulated through the interconnected notions of InfoSphere, OnLife, and SmartEcoSystem-redefines the human as an extended and distributed entity, embedded in networks of symbolic and computational exchanges. Within these EcoSystems, every interaction becomes a cognitive act, every interface a site of meaning production, and every data flow a gesture of self-construction. The traditional categories of truth, causality, and knowledge are thus reconfigured within a dynamic regime grounded in correlations, predictive models, and performative simulations. The InfoSapiens inhabits a space of continuous negotiation between the algorithmic and the indeterminate, between machinic precision and human ambiguity. This anatomy aims not only to describe but also to diagnose: to trace the evolving contours of an ontological condition in which the human learns to dwell lightly within the informational ecologies it has generated.
The aim of this article is to reconstruct the genealogy of plants, highlighting their status as decorative environment - as discussed in the treatment of the Plane Tree in Phaedrus. Starting from a conservative view of plants, the article will explore the differences between plants and humans, attempting to show their specificity, possible relationships, and a non-hierarchical interpretation of their relationship. The main question is the same as the one found in The position of man in the cosmos: Does the essence of plants exhaust itself in the function of nourishment? In We are notyet saved, Sloterdijkredefines the human being as the only entity capable of leaving its environment, establishing an ontological difference between it and the world. In Nietzsche, Jaspers precisely highlights the concept of the will to power as the being of the entity, meaning the totality of what lives. Nietzsche grants plants the ability to act as a container of will, to expand - though in a limited way. The article will explore the difference between the conservation proposed by Scheler and the tendency toward fulfillment proposed by Nietzsche... Finally, the proposals of Ortega and Zambrano will be analyzed, aiming to investigate the status of plants, particularly the forest, as a transcendent opening. This approach is justified by the desire to view theories about plants from multiple perspectives.
