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In this paper I will attempt to reconstruct Mark Fisher’s theoretical path, his analysis of capitalism and his revival of marxism. Therefore, I will focus in the first part of the essay on Fisher’s text, Capitalist Realism, to examine the structural features of today’s capitalism and, in a second part, on Fisher’s 2016 lectures and conferences at Goldsmiths University in London, in which the libidinal link between desire and capitalism is investigated. Finally, I will analyze Fisher’s other writings in which he tries to develop a series of strategies to exorcise the fear that a revolt against the lack of economic, social and cultural alternatives that torment our present is impossible. The purpose of this article is to emphasize how the originality of Fisher’s interpretation of marxism lies in his awareness of shaping new political subjects, forms of social aggregation and new cultural and libidinal structures removed from the dominance of capitalist realism, eschewing easy solutions that appeal to spontaneity and nostalgic vagueness anchored in a rhetoric of failure and defeat.

The author aims to highlight how Antonio Gramsci’s reflection, particularly as conveyed in the Prison Notebooks, represents an effort to reinterpret Marxist philosophy as an autonomous worldview, countering any attempt to reduce the validity of Marx’s categories solely to the economic sphere or as tools of historical interpretation. Gramsci’s philosophy of praxis presents us with a “terrestrial” world and humanity, and a history that unfolds, against all determinism and utopianism, as a field of possibilities and relationships that the subject, collectively understood, can orient and construct. Through his hermeneutic effort, Gramsci has led Marx into the twentieth century, by translating his scientific, philosophical, and political voice.

If the object of Althusser’s main theoretical work was Marx’s historical materialism, the form this work took was philosophy. Philosophy was his most important object. His reflections focused on the question of the existence of a Marxist philosophy, on philosophy as practice, the practice of philosophy and its role in ideological and political class struggles. This article sets out to understand how what is somewhat improperly called Althusser’s ‘last’ philosophy, the materialism of the encounter or aleatory materialism, is the philosophy that renounces the dominant form of philosophy to take the form of what I would call a counter-philosophy.

In this study, we aim to revisit the autobiography of Louis Althusser, titled «L’avenir dure Longtemps, suivi de Les Faits», in order to reflect upon the author’s substantiated belief that his dream, of 10 August 1964, is premonitory of the homicidal act he committed against his wife, Hélène Rytmann, on 16 November 1980. Based on the revisitation of this autobiographical testimony, we propound the following theses: 1) a sacrificial interpretation of the aforementioned dream by the French philosopher, in retrospect of the fateful event, through the lens of hyper mimesis (René Girard), which is inherent to Althusser’s behavior and probably lies at the root of his deep-seated discomfort; 2) the possibility of a non sacrificial interpretation of the dream, hence bearer of a meaning with the potential to liberate (Jacques Derrida; Jean-Luc Marion) the dreamer from a certain mode of operation. With this perspective, we aim to emphasize the idea that the main purpose of the dream consists in psychological individuation (Carl G. Jung) vis-à-vis undifferentiation and uniformization phenomena, typical of socialization (René Girard), as well as to highlight the notion of gift, outlined by Althusser.

The aim of this paper is to show the elitist character of Martin Heidegger’s philosophy. Heidegger, throughout his thought and in different ways, has argued for privileged access to truth. Only some will be able to glimpse the Ereignis and will have the task of bequeathing this vision to the people. I propose to analyze three figures that appear in the philosopher’s conceptual itinerary and that corroborate this hypothesis: 1. those who suffer anxiety in Being and Time; 2. the figure of the poets; 3. and the role of thinkers in late Heidegger. In short, the German philosopher has had an elitist conception throughout his thought on the access to being.

The Problem of Too Many Thinkers is the result, implied by several “permissive” ontologies, that we spatiotemporally overlap with a number of intrinsically person-like entities. The problem, as usually formulated, leaves open a much-neglected question: do we literally share our mental lives, i.e. each of our mental states, with these person-like entities, or do we instead enjoy mental lives that are qualitatively indistinguishable but numerically distinct from theirs? The latter option raises the worry that there is an additional Problem of Too Many Mental Tokens. This paper argues that there is indeed such a problem, at least in fission cases. In the course of articulating this problem, we will make a number of surprising discoveries about the relationship between personal persistence and the metaphysics of mental entities. We will also see that the Problem of Too Many Mental Tokens has significant epistemological and ethical implications, which will haunt us even once we have addressed the Problem of Too Many Thinkers.

The main purpose of this paper is to reflect on processes of translation. To this end, it is divided into two parts. The first part provides an in-depth analysis of the central claims made by Walter Benjamin in his seminal essay “The Task of the Translator” (1986 [1968/1955/1923]), also known as “The Translator’s Task” (1997 [1923] & 2021 [2000/1923]), originally published in 1923 under the title “Die Aufgabe des Übersetzers” (1992 [1923]). The paper argues that these claims can be presented, and partially revised, in the form of twenty-five theses. The second part examines some controversial issues arising from the preceding theses. As demonstrated in this section, the careful evaluation of Benjamin’s perspective permits us to shed new light on key issues faced by philosophical and sociological approaches to translation. The paper concludes by suggesting that the critical engagement with the task of the translator illustrates that “trans-ineffability” (that is, the fact that not everything can be expressed “in” language just as not everything can be rendered intelligible “across” languages) is a challenging, but ultimately enriching and empowering, part of the human condition.

Design Thinking as an innovation approach has gained relevance in the professional context and is increasingly used to solve interdisciplinary problems. In the current research literature, there are some heuristic approaches of Design Thinking that experts have described as the personal abilities of a Design Thinker, which have proven to be beneficial in practice. However, there has been no measurement of the necessary personal skills for Design Thinking. The early diagnosis of process-inhibiting personalities would be profitable for a Design Thinking coach in that certain didactic interventions could be implemented proactively, so that foreseeable disturbances within the Design Thinking process can be counteracted. For this reason, a corresponding procedure for diagnosing the expected Design Thinker skills of the students at the Münster School of Vocational Education was developed. Using the Design-based Research approach, a Design Thinker Personality Profile was designed regarding the Big Five personality traits. The developed Design Thinker Personality Profile could be reviewed by the individual personality profiles of the students and the impressions of the lecturers regarding the personality attitudes of the students.

An Irish Rebel in New Spain recounts the story of the so-called Irish Zorro, who, in 1659, was burned at the stake for conspiring against the empire to make himself king of Mexico, restore the privileges of the Indigenous people, end the persecution of the Jews, and free the African slaves. William Lamport was an Irish rebel, a soldier, a poet, and a thinker. His Catholic family lost their land and their religious freedom after the English conquest of Ireland. In 1640, Lamport emigrated to New Spain, where he witnessed the abuses of the colonial system and later ran afoul of the Mexican Inquisition. Imprisoned in 1642, Lamport argued his own defense as well as that of the Jews who were in prison with him. Along with a concise biography, this volume provides an anthology of Lamport's most representative writings: his detailed project for a Spanish-supported Irish insurrection; a manifesto and plan for a Mexican uprising against Spain; his self-defense, which he nailed to the doors of the cathedral when he managed to momentarily escape from prison; a selection of his poetry; and the court documents about the accusation that led him to the pyre. This concise, compelling, and original reflection on the systems of (in)justice in seventeenth-century Mexico is designed for classes on early modern Spain, colonial Latin America, and the Inquisition. Those with an affinity for Irish history will also enjoy learning about the colorful life of William Lamport.

Autorka omawia sposób ujęcia związków teatru i archiwum w książce Magdaleny Rewerendy Performatywne archiwum teatru: Konsekwencje „Nie-Boskiej komedii. Szczątków” Olivera Frljicia (Toruń 2020). Skupia się na strategiach, po które sięgają artyści i badacze, by redefiniować pojęcie archiwum i ujawniać jego rewolucyjny potencjał. Interesują ją zaproponowane w książce analizy projektów teatralnych Olivera Frljicia i Weroniki Szczawińskiej / Agnieszki Jakimiak oraz sprowokowanych przez nie społecznych i medialnych performansów, w których ważne są takie kategorie jak: trauma, decorum, kanon, instytucja narodowa. Śledzi również prowadzone przez Rewerendę poszukiwania nowej definicji archiwum teatru jako archiwum performatywnego, podkreślając jej rolę w starciu teatralnych archontów z archiwalnymi anarchistami („anarchiwistami”), w którym stawką jest podważenie obowiązujących hierarchii.