André Gorz

“Toplumsal Ekoloji ve Andre Gorz’un Ekoloji Politiği” adlı çalışmanın konusu, toplumsal ekolojiyi ve Andre Gorz’un ekolojik politikasını incelemektir. Temel amacı ise ekolojik bir görüşün toplumsal ve radikal olması gerektiğini vurgulamaktır. Bu yüzden tezin kapsamı,‘Toplumsal Ekoloji’ ve ‘Ekososyalizm’i içerecek şekilde genişletilmiştir. Dünyada, ekolojik politikanın oluşturulmasına öncülük ettiği ve bu politikanın sosyalist araçlarla toplumsallıştırılmasında iyi bir örnek sunduğundan, özel olarak incelenmek için Fransız düşünür Andre Gorz seçilmiştir.
Çalışma üç bölüme ayrılmıştır. Çalışmanın “Ekoloji ve Ekolojik Düşünce” adlı birinci bölümünde, çalışmaya bir kapsam çizilmesi amaçlanmıştır. Bu bölüm kendi içinde iki kısma ayrılmıştır. “Bilim Olarak Ekoloji” adlı birinci kısımda, ekolojik düşünceye kaynaklık eden ekoloji bilimi ele alınmıştır. Bölümün “Ekolojik Düşünce” adlı ikinci kısmında ekolojik düşüncenin genel hatlarına, dinamiklerine, eleştirilerine yer verilmiştir.
Çalışmanın “Temel Tartışmalar Ekseninde Toplumsal Ekoloji ve Ekososyalist Düşünce” adlı ikinci bölümünde Toplumsal Ekoloji kuramı ve Ekososyalizm ele alınmıştır. Bu amaçla bu bölüm de iki kısma ayrılmıştır. “Toplumsal Ekoloji” kısmında, bu düşünceye öncülük eden Murray Bookchin’in metinleri üzerinden, Toplumsal Ekolojinin ekolojideki temel sorunlara ne cevap verdiği  incelenmiştir. “Ekososyalizm” adlı ikinci kısımda da, Ekososyalizmin bu sorulara ne cevap verdiği ve ürettiği çözümler ele alınmıştır.
Çalışmanın “Andre Gorz’un Ekoloji Politiği” adlı üçüncü ve son bölümü, Gorz’un ekolojik politikasının daha iyi anlaşılabilmesi açısından üç kısma ayrılmıştır. “Gorz’da Sosyalizm” adlı birinci kısımda, Gorz’un sosyalizm anlayışı ve temel politikaları ele alınmıştır. “Gorz’da Kapitalizm” adlı ikinci kısımda, Gorz’un kapitalizme ve kapitalizmin iktisadi akılcılığına karşı eleştirileri ele alınmıştır. “Gorz’da Ekoloji” adlı üçüncü ve son kısımda ise, Gorz’un sosyalist politikalarla ekolojik politikaları nasıl birleştirdiği gösterilmiştir. Ve böylece çalışma sona ermiştir.

In this article we intend to show as well as query the immaterial labor category, considering that such category has shown itself as historically central for the production process of capitalist wealth and capital accumulation in the last thirty years, approximately. The hypothesis of immaterial labor as central for the present historical context is, at the same time, linked with the subjectivity transformations, principally in the form of consumer role. In this sense we have investigated some issues that postulated for Antonio Negri, André Gorz and others.  In our hypothesis of work, the concepts of cognitive capitalism and immaterial labor are entwinement, reflecting a new stage of capitalism history.

This is a critique of the British sociologist Anthony Giddens' writings on equality, the politics of egalitarianism, the prospects for the left in the twenty-first century, the politics of life-style bargaining, the role of work in the just society etc etc. It appeared in the journal Imprints: Egalitarian Theory and Practice in 2008, but has not previously been available on the web.

In this essay, I will first provide a brief summary of Laudato Si in the context of Pope Francis’s previous writings. I will point out where Pope Francis places the origins of the environmental crisis, what he thinks is the culprit, and I will argue that Pope Francis thinks the consequences were intended. In doing this, I will in turn to connect Pope Francis with philosopher André Gorz, Catholic intellectual Ivan Illich, and novelist Amitav Ghosh to show how Laudato Si is a part of a broader critique of the dominant culture in the West. Finally, I will discuss whether Laudato Si offers a vision of hope for the future.

Table of contents + Introduction.
London/New York/Calcutta: Seagull Books, 2022. ----------  The first and exhaustive biography of twentieth-century leftist philosopher André Gorz.

Recognized as one of the most lucid and innovative critics of contemporary capitalism, André Gorz (1923–2007) was known for asking fundamental questions regarding the meaning of life and work. This first biography of a unique figure operating at the confluence of literature, philosophy, and journalism revisits half a century of intellectual and political life.

Born Gerhart Hirsch in Vienna, he studied in Switzerland before opting to live and work in France. A self-taught existentialist thinker, he was constantly revising his view of the world, unafraid to break new theoretical ground in doing so. Influenced by Marx, Husserl, Sartre, and Illich, he had very close affinities with the new thinking on the Left that was coming out of Italy in the 1960s and 70s. He was also one of the first thinkers to shape political ecology and to advocate de-growth. The intellectual on the editorial board of Sartre’s journal Les Temps Modernes, Gorz was also a mainstream journalist. He wrote in L’Express under the sobriquet Michel Bosquet before joining others in the creation of Le Nouvel Observateur.

Through Gorz’s life journey, we meet not only Sartre and de Beauvoir, but also Herbert Marcuse, Fidel Castro, Daniel Cohn-Bendit, Ivan Illich, Félix Guattari, Antonio Negri, and many others. Beyond his poignant autobiographical narratives, The Traitor and Letter to D, which attest to his deep humanity, Gorz remains a precious guide for all who believe that another world is still possible.

This review undertakes a summary and a critical assessment of the work André
Gorz: une philosophie de l’émancipation, authored by the French sociologist
Françoise Gollain. It is an intellectual biography of Gorz (1923-2007) that presents
chronologically and with great detail the trajectory of his thought throughout six
decades of engagement with critical philosophy. Analyzing all of Gorz’s publications,
as well as unpublished manuscripts and his correspondence, Gollain gives an account
of the multiple inflections of gorzian theory. Thus, a decisive contribution is made to
overcome the monolithic academic reception of André Gorz: the secondary literature
tends to focus (almost) exclusively in the late writings that followed the publication of
Farewell to the working class (1980). One of the most important aspects of Gollain’s
(re)interpretation is the thesis that the sartrean existentialist philosophy constitutes
the foundation that cuts across Gorz’s bibliographical output in its entirety. In Gorz,
the struggle of the subject against alienation in the name of freedom is omnipresent.
Despite a couple of minor flaws, André Gorz: une philosophie de l’émancipation
represents one of the best intellectual biographies of this thinker.
Keywords: Gorz, Gollain, emancipation, existentialism, intellectual biography.

The degrowth literature contains several narratives about the " first use " of the term 'décroissance.' This literature usually dates the word's origin to the early or late 1970s. Both the quest to find the " first use " and the narratives around that supposed use are considered here from several perspectives.
First, the history of the word 'décroissance' is examined from its earliest roots up to around 1980. Then, after broadly characterizing what constitutes 'décroissance' in the sense used by the degrowth movement today (the " Political Denotation "), the paper analyzes the substance of the various published " first use " narratives. It turns out that none of the published narratives is correct, even if limited to the first use of the Political Denotation.
Next, the paper steps back and considers why the question of " first use " has attracted so many narratives at all. It suggests that this is part of an ongoing process of reflexivity within the degrowth movement that is giving rise to an " invented tradition " in the sense of Hobsbawm (1983). It proposes that various elements of an invented tradition, such as the identification of intellectual " precursors " /patriarchs, are already visible in the degrowth literature. The reception of Nicholas Georgescu-Roegen as a " father " of degrowth is considered in some detail.
A frequent element in creating such a tradition is the establishment of an orthodoxy by means of a restricted canon. The establishment of such an orthodoxy is not necessarily dependent on an intention to do so. The paper examines the role of such works as the recent degrowth " Vocabulary " edited by D'Alisa et al. (2015a) in establishing a canon de facto by means that include, but are not limited to, a radical under-representation of the Francophone and other degrowth literatures. In this context, the diffusion of the Vocabulary's " first use " narrative in the degrowth literature serves as an indicator of the work's potential influence as a canonical reference.
From the totality of these perspectives, the topic of the " first use " of 'décroissance' can be seen not as a mere retrospective philological curiosity, but as calling our attention to matters of some significance for future of the degrowth movement and the politics of degrowth. Possible futures to be avoided include (i) the premature establishment of orthodoxy in the degrowth movement, and (ii) the prolonged use of 'degrowth' as a political slogan, in the expectation that this term will reverse connotations associated with it for more than a millennium of Western history.

Çalışma, kapitalist sistemin başlangıç aşamasında soyut bir özgürlük olarak tanımlanan ve zaman içerisinde çeşitli aşamalardan geçerek somut bir hak halini almış olan bir kavramdır. Ancak çalışmanın “sonunun geldiğine” dair tezler bugün ciddi şekilde
tartışılmaktadır. Bu tezleri destekleyen isimlerin başında Fransız düşünür André Gorz gelmektedir. Bu çalışmanın amacı, çalışma kavramının gelişimini evrimci bir bakış açısıyla ele almak ve daha sonra bu kavramın günümüzde geldiği noktanın Gorz tarafından nasıl yorumlandığını eleştirilerle birlikte değerlendirmektir.

In this chapter I give an overview of “Post-Marxism.” Primary attention is paid to what should be considered the core of Post-Marxism in relation to Marxist and Non- Marxist critical theory, namely, its conception of the social. This shift is of importance for the overall post-Marxist philosophical vision of society, theory, and politics. Theorists discussed include Badiou, Honneth, Ranciere, Laclau/Mouffe, Foucault, Gorz, and Hardt/Negri.

Th e fusion of postindustrial social theory with a new left political critique of classical Marxism resulted in a distinctly Post-Marxist political theory. Th is distinct political theory emerged during the 1980s, although it was quickly pushed aside by globalization studies in the 1990s. Th is paper argues that Post-Marxism is conceptually distinct from post-modernism, post-structuralism, and other variants of the New Left with most fundamental distinction being the idea that Marxian concepts are still necessary, if not suffi cient for understanding postindustrial and global capitalism. More specifi cally, theorists such as André Gorz, Jürgen Habermas, Antonio Negri, and Claus Off e, among others, have articulated the foundations of this uniquely Post-Marxist political theory by anchoring their economic analysis of postindustrial capitalism in Marx's Grundrisse rather than Capital. Th is conceptual shift has enabled Post-Marxists to construct a theoretically powerful analysis of postindustrial capitalism, the new movements, and socialist policy that was remarkably prescient, although none of the Post-Marxists has successfully solved the problem of a contemporary historical subject and political agency.

Choix parmi les quelque 50 comptes rendus parus : présentation dans Livres-Hebdo, juin 2016, puis recensions dans :
Le Monde, Libération, L'Humanité, L'Obs, Le Canard enchaîné et Socialter.
Les 7 textes sont téléchargeables.
URL d'autres recensions dans : Le Monde diplomatique, Pages de gauche, Zones subversives, Reporterre, Les Inrocks, et :
english : Tendance Coatesy,
español : El País.

Resumo/Abstract/Résumé :       

Ao analisar a evolução do capitalismo contemporâneo (automação, informatização, globalização), André Gorz sublinha suas consequências sociais (desemprego, precariedade, desigualdades, pobreza). Focando sua análise nas transformações do trabalho (valorização da inteligência e da imaginação) que acompanham essas mutações, ele decifra a emergência de uma inteligência coletiva de que o capitalismo tenta se apropriar, mas que se confunde com a “produção de si”, isto é, com atividades nas quais as faculdades pessoais podem se desenvolver fora do trabalho subordinado. Uma riqueza de novo tipo é criada; ela é qualitativa e fundada nos vínculos sociais de cooperação. A renda básica é concebida como uma âncora existencial transitória, que permite esse salto. ---------------------------------------------------   

Abstract :
In analyzing the evolution of contemporary capitalism (automation, informatization, globalization), André Gorz emphasizes the social consequences (unemployment, precarization, inequalities, poverty). Focusing on the transformations of labor (valorization of skills and imagination) that accompany these changes, he deciphers the rise of a general intellect, that capitalism tries to appropriate, but that confuses itself with the “production of the self”, that is, with activities which personal faculties can develop outside subordinated labor. A new, qualitative type of wealth, based on cooperative social links, is created. A basic income is thought of as a transitory existential anchor that makes this flight possible.    ---------------------------------------------------   

Résumé :
En analysant l'évolution contemporaine du capitalisme (automatisation, informatisation, mondialisation), André Gorz en souligne les conséquences sociales (chômage, précarité, inégalités, pauvreté). En analysant les transformations du travail (valorisation de l'intelligence et de l'imagination) qui accompagnent ces mutations, il décrypte l'émergence d'une intelligence collective que le capitalisme essaie de s'approprier, mais qui se confond avec la “production de soi”, c'est-à-dire avec les activités dans lesquelles les facultés personnelles peuvent se développer en dehors du travail subordonné. Une richesse de type nouveau se crée, elle est qualitative et fondée sur des liens sociaux de coopération. L'allocation universelle ou revenu d'existence est conçue comme une sécurité existentielle transitoire permettant cet essor.

Dans cette deuxième livraison de la rubrique « Gorzienne » dans la revue EcoRev', nous poursuivons la publication de textes inédits d’André Gorz avec cette fois-ci une contribution particulièrement importante. Il s’agit d’une suite donnée à L’immatériel, son dernier ouvrage théorique publié de son vivant, en 2003. Gorz approfondit sa pensée pendant l’année qui suit sa sortie. L’édition en allemand de 2004, qu’il dit avoir réécrite pour « un bon tiers », en porte les marques. Conçue comme une préparation à une éventuelle seconde édition en français, la libre retranscription par Gorz lui-même des pages inédites ou remaniées de l’édition en allemand – manuscrit dont nous extrayons des développements essentiels – offre un aperçu limpide de l’effort que l’auteur entreprend pour asseoir les concepts qui explicitent le fond clair-obscur de l’économie de la connaissance contemporaine. Et c’est à nouveaux frais que Gorz revient sur le principe du revenu d’existence, dont il s’emploie cette fois-ci à tracer les limites.

Dalla nascita della bioetica si è consolidata una situazione inedita, che emerge talvolta confusamente nel lemma “bioeconomia”, in cui i corpi umani sono iscritti tanto nella ricerca tecno-scientifica quanto nei processi del lavoro. Nella sperimentazione farmacologica su soggetti sani e nell’ambito delle tecnologie riproduttive, infatti, è sorta una nuova forma di manodopera definita ormai “lavoro clinico”. Emblematico è il caso della Fivet, il cui sviluppo ha reso possibile separare la figura della donna fornitrice di gameti da quella in cui avverrà la gestazione e il parto, dando così luogo a due differenti mercati – degli ovociti e della maternità surrogata – segnati da forme di discriminazione sociali e razziali. Eppure, in gioco non è solo la contrapposizione tra solidarietà (dono) e profitto (sfruttamento). Il “lavoro clinico”, infatti, deriva sul piano teorico dall’elaborazione di quegli economisti che hanno valorizzato la nozione di capitale umano cercando simultaneamente di «trasformare le più intime funzioni corporee in beni e servizi commerciali». Così, mentre da più parti si guarda alla nozione di capitale umano come alla soluzione dei problemi, non ci si accorge di come essa istituisca un’etica che riscrive interamente il modo di intendere il rapporto tra salute, malattia e disabilità nell’ottica dell’imprenditoria di sé. Il tentativo di questo contributo, allora, è di indagare in chiave bioetica la letteratura neoliberale sul capitale umano, per evitare che sia questa a tracciare i criteri bioetici dell’epoca biotecnica a venire.


ABSTRACT
Since the birth of bioethics a new situation has been consolidated, it emerges sometimes confusedly in the lemma of “bioeconomy”, in which human bodies are registered as much in techno-scientific research as in labor processes. In fact, in pharmacological trials in healthy subjects and in the field of reproductive technology, a new kind of manpower has arisen, now defined as “clinical labor”. An emblematic case is IVF, its development has made it possible to separate the figure of the woman supplier of the gametes from that of the woman carrying out gestation and birth, thereby giving rise to two different markets – one for oocytes and the other for surrogacy – tainted by forms of social and racial discrimination. However, the contrast between solidarity (gift) and profit (exploitation) is not the only thing at stake. Clinical labor, in fact, derives in theoretical terms from the analyses of those economists who have enhanced the notion of human capital trying simultaneously to transform the most intimate bodily functions into “commercial goods and services”. So while from many quarters the notion of human capital is looked on as the solution to problems, there is inadvertence as to how it institutes an ethics that completely rewrites the way of conceiving the relationship between health, illness and disability within the perspective of the enterprising self. This paper, therefore, endeavours to investigate from a bioethical standpoint the neoliberal literature on human capital, in order to avert its tracing the bioethical criteria of the biotechnical age to come.

Abstracts français/english :
Trois entretiens inédits en français d'André Gorz (1990, 2003 et 2005).
Ces entretiens révèlent la persistante actualité de la réflexion existentielle de Gorz sur le sens de la vie contrarié par l’emprise tentaculaire de l’économie qui réduit l’être humain à la fonction de travailler et consommer. Associant une critique de l’aliénation du travail et une vision écologiste de la « bonne vie », son utopie est celle d’une civilisation du temps libéré : elle suppose un divorce historique entre le travail, qui doit être réduit, et le revenu, qui doit être garanti, afin de permettre une multiplicité d’activités autodéterminées – créatives, solidaires, militantes – tout au long de la vie de chacun.
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The three interviews, from 1990, 2003 and 2005, show the relevance of André Gorz’s ideas ont the meaning of life. The tentacle-like hold of the economy, which reduces human action to production and consumption, inhibits life. By combining criticism of alienating work with an ecological vision of “the good life”, he presents a utopia in which time has been freed. Such a civilisation separates work, which must be reduced, from income, which must be guaranteed, so that, throughout their lives, people can engage in many different self-determined activities involving creation, activism and solidarity.

In questo intervento si vuole ricostruire il dibattito europeo intorno ai processi costituenti e di (mancata) costituzionalizzazione che hanno coinvolto le istituzioni euro-unitarie a partire dalla fine degli anni Novanta del Novecento, con l'adozione della Carta dei diritti fondamentali dell'Unione Europea, che avrebbe potuto costituire l'avvio di un nuovo modello sociale europeo nella società della conoscenza, ancora più necessario dinanzi ai mutamenti della società digitale e dei poteri privati che la governano. Perciò si approfitta di tre anniversari, l'ottantennale del Manifesto di Ventotene (1941), il trentennale della morte di Ursula Hirschmann (1913-1991), il ventennale oramai superato dell'adozione della Carta di Nizza/Strasburgo (2000) per proporre una controstoria dell'ultimo ventennio del processo di integrazione continentale, per pensare diritti sociali e solidarietà paneuropea dinanzi alle sfide post-pandemiche e delle accelerazioni delle innovazioni tecnologiche e digitali, a partire da un necessario welfare continentale fondato su garanzie universali di protezione sociale, come ad esempio il reddito di base, come vero e proprio ius existentiae nell'era digitale e pandemica.
https://www.rivistaitalianadiinformaticaediritto.it/index.php/RIID/article/view/83

Parole chiave: Modello sociale europeo - Società digitale - Diritti sociali -Solidarietà.

Sommario: 1. Premessa, a partire da tre anniversari 2. Ripensare la Carta dei diritti fondamentali come (mancata?) innovazione costituente nell'Europa precaria dell'economia della conoscenza 3. Per non ripetere gli errori del recente passato: diritti sociali e solidarietà paneuropea nella società automatica della comunicazione digitale. Primi appunti per la Conferenza sul futuro dell'Europa

Sommario. Dagli anni Novanta del Novecento: un reddito di base al di là dell’impiego, finalmente? - Giustizia sociale e reale libertà per tutti: verso il reddito di base, anche con Thomas Piketty. - Art for UBI: l’arte politica dello Universal & Unconditional Basic Income.
Nell’anno del centocinquantenario della Commune de Paris 1871 è forse venuto il momento della nostra rigenerazione sociale, nel lusso comune della Repubblica del reddito universale.
https://www.bin-italia.org/quaderni-per-il-reddito-n11-verso-il-reddito-di-base-dal-reddito-di-cittadinanza-per-un-welfare-universale/

Présentation de la pensée d'André Gorz.
La pensée d’André Gorz, multiforme, est tout entière tournée vers la libération :
du travail qui empêche l’épanouissement de l’individu, de la consommation qui ne cesse
d’enfler, du système social qui fait de l’individu une simple pièce dans une
« mégamachine ».

This is the first book to analyse the theoretical and the political programmes developed by Left interpreters of post-industrial society such as Bahro and Gorz. Frankel examines the feasability of the new social relations and institutions advocated by eco-socialists, feminists, the Green movement and the peace movement. For example, will there be new democratic state institutions providing alternatives to existing welfare states and military-industrial complexes, or stateless societies based on a network of self-sufficient communes and co-operatives? How do the post-industrial utopians see the political transition to post-industrial socialism being accomplished? What is their relationship to parties, movements and strategies?

The book discusses the divergent approaches which have been made to problems associated with unemployment, social welfare, ecological crisis, post-modern cynicism, technocracy and militarism. The author seeks to demonstrate that the ideas developed by the thinkers concerned have to be taken with great seriousness by anyone interested in radical social change.

The Post-Industrial Utopians is not only an illuminating introduction to major issues troubling contemporary theorists and activists. In offering a critical appraisal of the post-industrial utopians, Frankel develops an original perspective of his own concerning problems of political theory and practice today. He concludes with a positive set of feasible socio-political alternatives.

Ecologia e libertà è un libro straordinariamente anticipatore. In esso la crisi della natura non si pone come esterna all'economia, alla società, alla politica; ne è semmai il volto estremo, il sintomo inaggirabile, l'ingiunzione cui non ci si può sottrarre procrastinando. André Gorz è tra i primi a chiederci di pensare la questione ambientale nella sua non-autosufficienza, nella sua impossibilità a spiegarsi da sé: essa dischiude infatti una crisi del produttivismo occidentale e del capitalismo industriale che possiede un'origine storica e che richiede una soluzione politica. Tale soluzione, peraltro, non fornisce alcuna garanzia sulla desiderabilità o meno del suo esito: il testo torna a più riprese sul rischio concreto di una deriva tecnofascista, cioè di una risposta autoritaria alle sfide ecologiche. Il degrado degli equilibri biosferici schiude infatti uno scenario fortemente polarizzato: alla tentazione dispotica deve far fronte un progetto sociale complessivo capace di coniugare la sostenibilità ambientale e l'autonomia individuale e collettiva. Il nesso tra ecologia e libertà, dunque, non si dà in natura – non sta nelle cose: bisogna produrlo, curarlo, difenderlo.
In ultima istanza, l'ecologia politica di André Gorz è immaginazione pratica di un futuro non segnato dall'imperativo capitalistico della massimizzazione del profitto ad ogni costo. Sta in questo la sua più profonda attualità.

SOMMARIO: 1. Costo dei diritti, lotta per il diritto e conflitto tra diritti. — 2. Il costo sociale delle crisi, gli spazi di elasticità e i diritti “non finanziariamente condizionati”.— 3. Diritto al minimo vitale e tutela della dignità umana: il conflitto giurisprudenziale nel modello sociale europeo in frammentazione. — 4. Dal bilanciamento post-fordista a uno statuto costituzionale europeo dei lavori e delle attività: per un nuovo modello sociale europeo.

A postulação do trabalho imaterial como algo central no atual momento histórico é, ao mesmo tempo, algo que se refere às transformações da cultura contemporânea, na forma de produção cultural. Procuramos conceber o entrelaçamento entre trabalho imaterial e produção cultural como aspecto chave de um novo momento histórico do capitalismo, ou, do capitalismo tardio. Neste sentido procuramos investigar alguns problemas que também derivam da tradição da Escola de Frankfurt, principalmente o conceito de indústria cultural. Nossa hipótese é de que o conceito de indústria cultural e sua superação pela pós-indústria é central para compreendermos como este novo estágio nos exige um novo olhar quanto aos problemas da dominação e da emancipação. Palavras chave trabalho imaterial; indústria cultural; pós-modernidade; dominação.

Resumen
El cambio social acaecido las últimas décadas desafía la filosofía política. André Gorz puede ser definido como un crítico moderno del productivismo como uno de los mitos fundantes de la modernidad. Revisa críticamente la tradición socialista mostrando la necesidad de reconsiderar la utopía y actualizar las ideologías emancipatorias. En cuanto a epistemología y ontología, asume una combinación de teoría social de la acción básicamente marxista, con una visión fenomenólogica-existencialista del sujeto. Su contribución clave es la descentralización y la reconsideración de la idea de trabajo, como mediación central en la interacción social y el metabolismo naturaleza-sociedad. No ha sido permeable al giro lingüístico y la crisis del sujeto en la filosofía contemporánea, pero ha abierto una perspectiva postproductivista en el análisis contemporáneo vinculando el postmarxismo con el ecologismo político en un mismo marco teórico coherente.

Abstract
The social shift suffered last decades poses new challenges to Political Philosophy. André Gorz can be faced as a modern critic who points out productivism as one of the funding myths of modernity. He critically reviews the socialist tradition showing the need to reconsider the utopia and actualise emancipator ideologies. Related to epistemology and ontology, Gorz assumes a combination of social theory based on the idea of praxis (mainly Marxian) with a phenomenological-existentialist view of the subject. The key contribution in his work is the de-centralisation and re-consideration of the idea of labour, as core mediation in social interaction and nature-society metabolism. He is far to be receptive to the debate open by linguistic turn and the crisis of subject in contemporary philosophy, but he has opened a postproductivist outlook of industrial society that link postmarxism and political ecology into a coherent theoretical framework.

ÍNDICE
INTRODUCCIÓN ..………………………………………………………… 4
AGRADECIMIENTOS ………………………………………………………… 13
LISTA DE ABREVIATURAS ……………………………..…………………… 14
PARTE I. EN EL MARXISMO EXISTENCIALISTA
CAPÍTULO 1. DE LA FENOMENOLOGÍA A LA TEORÍA SOCIAL…...………………… 16
1.1. El sujeto……………………………………..……………… 17
1.2. La historia……………….….………………………………. 37
CAPÍTULO 2. EL NEOCAPITALISMO .…..…………………………..……………… 57
2.1. Estrategia obrera...…………………………………..……… 59
2.2. Cambios en la fuerza de trabajo.….………………………… 74
2.3. El desarrollo de las fuerzas destructivas …………………… 86
PARTE II. LOS LÍMITES DEL PRODUCTIVISMO
CAPÍTULO 3. LA CRISIS DE LA SOCIEDAD DEL TRABAJO ………………………… 97
3.1. El sujeto revolucionario …………………………………..… 99
3.2. Cambios en el mundo productivo…………………………… 104
3.3. La cultura del trabajo.……………………………………..… 117
CAPÍTULO 4. EL TRABAJO Y LA EMANCIPACIÓN...………………………………… 133
4.1. La teoría de los tipos de trabajo…………………………..…. 133
4.2. Liberación y trabajo: autonomía/heteronomía …………… 151
4.3 La liberación en el trabajo …………………………………… 160
CAPÍTULO 5. LA CRISIS ECOLÓGICA …………………………………………… 176
5.1 Dos crisis en una …………………………………………… 178
5.2 Dimensiones de la crisis …………………………………… 183
5.3 Ecologismo o ambientalismo………………………………… 196
CAPÍTULO 6. EL ECOLOGISMO POLÍTICO ………………………………………… 205
6.1. La sociedad, ¿el espejo de la naturaleza? …………………… 205
6.2. Los límites del sistema I: formas de dominación …………… 220
6.3. Los límites del sistema II: contra la dominación …………… 235
PARTE III. MÁS ALLÁ DEL PRODUCTIVISMO
CAPÍTULO 7. PENSANDO LA MODERNIDAD …………………………………… 247
7.1. Revolución reflexiva …………………………………… 247
7.2. Racionalidad económica,capitalismo, socialismo…………… 263
CAPÍTULO 8. LAS POLÍTICAS DEL TIEMPO LIBERADO …………………………… 281
8.1. La reducción del tiempo de trabajo ………………………… 283
8.2. Un ingreso garantizado …………………………………… 300
8.3. El sector no mercantil …………………………………… 312
EPÍLOGO. La filosofía política de André Gorz…………………………………… 319
BIBLIOGRAFÍA …………………………………………………………………… 324
1. André Gorz …………………………………………………… 324
2. Bibliografía complementaria …………………………………… 330

Durante los últimos años ha venido proliferando el uso de términos como «posmarxista» o «postsocialista» en autores y tradiciones que, por otro lado, siguen manteniendo un carácter fuertemente anticapitalista, a la vez que tienden a situarse explícitamente dentro de una tradición referida como «emancipatoria», «crítica» o «transformadora». En términos generales, podríamos decir —aún a costa de ir en contra de la propia autodenominación de «postsocialista» de muchos de ellos— que estaríamos frente a un conjunto de intentos de renovar el socialismo, despojándole de ciertos presupuestos ontológicos, epistemológicos y prácticos heredados de los distintos marxismos, de un lado, y, de otro, de ajustarlos de acuerdo a nuevas corrientes filosóficas. Además, no hay duda que una representación destacable de la filosofía política contemporánea en sus distintas tradiciones -liberal, conservadora, ecologista, feminista, etc.- es en parte «posmarxista» o «postsocialista», tanto porque en gran medida buena parte de los autores de referencia provienen del socialismo y el marxismo como porque siguen manteniendo un marco normativo emancipatorio y un modelo transcendente de sociedad como horizonte de referencia. Finalmente, los debates terminológicos y los usos diferenciados que se hace en cada caso de estos términos –a menudo para distinguirse de los académicos con los que se discute, sin que por otro lado se aprecien diferencias de fondo en cuanto a los valores y principios- puede simplemente atascar cualquier intento por esclarecer en qué medida se puede ser hoy ser socialista o marxista, o si se puede clasificar un discurso determinado como tal. A estas dificultades clasificatorias hay que añadir la de moverse en el océano de estudios marxistas y marxianos. Por su parte, la práctica y la teoría política socialista o comunista son en sus inicios muy anteriores a Marx, por lo que no parece un sinsentido pensar que pueda haber un socialismo no marxista con posterioridad a él.

André Gorz participe au séminaire sur la médecine qu’Ivan Illich organise à Cuernavaca (Mexique) à l’été 1974. Fort de son séjour, Gorz dresse un réquisitoire sur les inconséquences et les méfaits de la médecine qui va faire grand bruit. Une analyse qui n’a pas pris une ride. (Le titre est de la rédaction.)

1. Una doppia premessa. A. UBI, Universal Basic Income come reddito di esistenza. B. Re Ubu/Padre Ubu: alle origini della patafisica. 2. Nuove protezioni sociali, finalmente? 3. Il reddito di base: utopia per i tempi presenti. 4. Né con la Silicon Valley, né con le sorde classi dirigenti nazionali e globali? 5. La miseria italiana: Workfare e leggi sui poveri. 6. Épater le robot et la télévision? A quarant'anni dal 1977. 7. Reddito di base: per una visione mediterranea dentro la Silicon Valley globale.
https://www.bin-italia.org/qr7-reddito-garantito-innovazione-tecnologica-algoritmi-robotica/

Herbert Marcuse was one of the most influential political philosophers in the 20th century. After his death, his popularity started decreasing and the philosopher somewhat sank into oblivion. This dissertation intends to investigate the Marcusean contribution to the subject of technics, so imbricated on his political philosophy, and demonstrate that it deserves reappraisal. We shall analyse the theoretical context of Marcuse’s work and put opposing stances, both technophobe and technophile, up for debate. The intent is to not only present the topics that organized this discussion back in its day, but also to set Marcuse apart from such hardline approaches. We shall then elucidate the Marcusean criticism of the capitalist technological system of advanced industrial societies and present the fundamental lines of its new historical project, supported by a qualitative change made possible by the ambivalence of technics. Since, in Marcuse’s view, technics configure the basis for the organisation of the status quo, and also the basis which might modify it if duly reoriented, the ambivalent character which the philosopher identifies in technics becomes the nuclear idea in his thesis; it is the very foundation upon which he builds his philosophy of technics. The marcusean thought shall then be exposed to critique: we shall examine the most relevant objections raised against it, but also its most fruitful ideas. Through the contributions of Gorz and, more specifically, of Feenberg, we intend to confirm the relevance of Marcuse’s thought in the context of the hodiern technological reality.

Aging is an integral part of human existence. The problem of aging addresses the most fundamental coordinates of our lives but also the ones of the phenomenological method: time, embodiment, subjectivity and intersubjectivity, and even the social norms that grow into the very notion of aging as such. In my article, I delineate a phenomenological analysis of aging and show how such an analysis connects with the debate concerning personal identity: I claim that aging is not merely a physical process, but is far more significantly also a spiritual one as the process of aging consists in our awareness of and conscious relation to our aging. This spiritual process takes place on an individual and on a social level, whereas the latter is the more primordial layer of this experience. This complicates the question of personal identity since it will raise the question in two ways, namely who I am for myself and who I am for the others, and in a further step how the latter experience shapes the former. However, we can state that aging is neither only physical nor only spiritual. It concerns my bodily processes as it concerns the complex reflexive structure that relates my former self with my present and even future self.

Le livre de Razmig Keucheyan sur les « besoins artificiels » et sur la façon de s’en passer mérite plus qu’une recension : il invite à la discussion et a toute sa place dans cette rubrique dédiée aux études « gorziennes ». En partant des travaux d’André Gorz et d’Ágnes Heller qui ont pour socle les prémisses théoriques de Karl Marx, il fournit un cadre détaillé des formes d’aliénation, mais aussi des nouveaux besoins et revendications que suscite la croissance, c’est-à-dire la mainmise du capitalisme sur la consommation.

Questa traduzione de Le fil rouge de l'écologie (Paris, 2015) - raccolta di interviste rilasciate da André Gorz nel 1990, 2003 e 2005 per periodici tedeschi, svizzeri, italiani e brasiliani - comprende un'introduzione rifatta e un testo supplementare inedito in francese e italiano tratto dall'edizione in tedesco de L'immateriale (2004). Traduzione di Riccardo Frola. L'introduzione è consultabile sul sito L'Anatra di Vaucanson (link annesso)

İktisadi aklın belirleyiciliğini reddeden bir hayat üzerine kafa yormuş düşünürlerden André Gorz’la Marksizmden fenomenolojiye, varoluşçuluktan eleştirel düşünce ve ekolojiye uzanan geniş bir yelpazede yapılmış bu derinlemesine mülakatlar, Gorz’un güncelliğini koruyan fikirlerini özlü bir şekilde sergiliyor. Gorz’un “serbest zaman” ütopyası, güvence altına alınmış ve çalışma süresinden kopartılmış bir gelir sayesinde kişinin kendi özerkliğini kurmasına yönelik yaratıcı ve militan faaliyetlere katılımını öngörmektedir. Reform ve devrim seçenekleri arasında gidip geldiğimiz günümüzün neoliberal dünyasında hayatlarımızı anlamlı kılmanın; sosyalizmi iktisadın belirleyiciliğinden kurtularak düşünmenin ve ekolojik bir mücadele hattını “kızıl” bir çizgiye dahil etmenin yolları üzerine kafa açıcı fikirler, mücadele yolları ve yaşam tarzları arayanlara…

Les crises climatique et écologique occupent désormais le devant de la scène, mais la profondeur des questionnements nécessaires, quant à nos façons de produire, de travailler, de consommer et de nous épanouir, manque souvent à ce brouhaha médiatique. Cette anthologie, la première réunissant les principaux textes d'un des plus grands penseurs de l'écologie et du capitalisme tardif, décédé en 2007, comble ce vide. Elle offrira des repères et des perspectives solides pour les tempêtes en cours : pensée de l'autonomie et de la liberté prolongeant l'existentialisme, lecture critique des derniers avatars du capitalisme et de sa crise écosystémique. Pour Gorz, loin des mesures gestionnaires et technocratiques, l'écologie est d'emblée politique, impliquant une critique radicale des formes de domination, tant par le travail que sur la nature ou via le consumérisme. Textes rassemblés et présentés par Françoise Gollain et Willy Gianinazzi.

En este artículo se reconstruyen y contraponen dos conceptualizaciones del trabajo en el marco del capitalismo actual. De un lado, Habermas y Gorz entienden que el trabajo pierde centralidad en la vida social a la vez que se halla atravesado por lógicas instrumentales y productivistas, ante lo cual proponen la ampliación de otras esferas sociales gobernadas por principios diferentes a los dominantes en el espacio productivo. Del otro lado, el autonomismo italiano avizora un cambio cualitativo en los procesos productivos actuales, los cuales abandonarían paulatinamente las lógicas instrumentales para pasar a ser gobernados por otras más vinculadas a la comunicación, la cooperación y la búsqueda de autonomía. Aquí se realizará un examen comparativo de estas dos líneas, procurando elucidar sus supuestos teóricos, y teniendo como horizonte los requerimientos de una teoría crítica que pueda estudiar el presente detectando tanto sus fisuras como sus posibilidades inmanentes de transformación social y política.