Titlebook: Canguilhem and Continental Philosophy of Biology; Giuseppe Bianco,Charles T. Wolfe,Gertrudis Van de Book 2023 The Editor(s) (if applicabl

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New Techniques for Future Accelerators IIIard an original analysis about the being of (bio)technoscientific objects in their own milieu..This paper demonstrates that, even if Simondonian notions are critical to study (bio)technoscientific objects, these cannot be considered as proper technical objects. We propose that the mode of existence

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New Techniques for Future Accelerators IIItopicality to address some of the problems of contemporary biology. Finally, I will indicate the lessons that can be drawn from the . for thinking of the causality at work in evolution. My purpose in this chapter is not only to show that the Bergsonian philosophy of life is not completely outdated,

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“Dilettantes of Life.” Franco-German Refractions of Anthropogenesis in Twentieth Century PhilosophyGehlen) has coined the notion of a philosophical biology (.), French thought, in reverse, witnessed the project of a biological philosophy (.), most pronouncedly in the historical epistemology of Georges Canguilhem. The paper will reflect on the diametrical antagonism between these two formulae. In

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“Unknown Material”? Georges Canguilhem, French Philosophy and Medicineproposed by the existent scholarship, which frequently relate his decision to his interest in technology and technique. On the contrary, by examining unpublished material, such as a series of lectures given between 1933 and 1935, I claim that the motivation of his turn has to be related to the readi

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Neither Angel Nor Beast: Life and/Versus Mind in Canguilhem and Merleau-Pontyal know-how). In the fifth section I tackle the second half of the solution: by delineating the idea of symbolic behavior and ex-centric positionality I try to indicate how mind, while grounded in life, is nonetheless able to transcend it. Finally, in the last section, I suggest that this Janus-face

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Canguilhem and the Promise of the Fleshetween the merely physical body and the flesh as something requiring ‘mineness’, namely, an understanding of it as uniquely ‘my own’, a feeling of ‘what it is like to be embodied’. This goes back to the Husserlian distinction between ., ‘body’ in the sense of one body among others in a vast mechanis

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