This is the sixth in a series of posts providing short summaries of the chapters in my latest book, French Philosophy Today: New Figures of the Human in Badiou, Meillassoux, Malabou, Serres and Latour. For further chapter summaries, please see here. Chapter 6 considers the figure of the human that emerges in Bruno Latour’s An Inquiry into Modes
This is the fifth in a series of posts providing short summaries of the chapters in my latest book, French Philosophy Today: New Figures of the Human in Badiou, Meillassoux, Malabou, Serres and Latour. For further chapter summaries, please see here. With Michel Serres’s universal humanism (Chapter 5) the argument returns to the question of host capacities in
This is the fourth in a series of posts providing short summaries of the chapters in my latest book, French Philosophy Today: New Figures of the Human in Badiou, Meillassoux, Malabou, Serres and Latour. For further chapter summaries, please see here. Chapter 4 turns to the question of human identity over time in Malabou. After setting out the
This is the third in a series of posts providing short summaries of the chapters in my latest book, French Philosophy Today: New Figures of the Human in Badiou, Meillassoux, Malabou, Serres and Latour. For further chapter summaries, please see here. The transition from Badiou and Meillassoux to Malabou leads us away from a host capacity
This is the second in a series of posts providing short summaries of the chapters in my latest book, French Philosophy Today: New Figures of the Human in Badiou, Meillassoux, Malabou, Serres and Latour. For further chapter summaries, please see here. Chapter 2 continues exploring the contemporary permutations of the host capacity account of humanity
Over the coming days I will be posting brief summaries of the argument of French Philosophy Today: New Figures of the Human in Badiou, Meillassoux, Malabou, Serres and Latour, chapter by chapter. Here is the main argument of Chapter 1, on Badiou. This first chapter probes the limits of Badiou’s “formalised inhumanism”. It argues that it