(Po)ética da opacidade : raça, memória, espectro
The thesis begins to be drawn from a nuisance: the world as we know it continues to be directed towards environmental, social, and ethical cataclysms. Unfortunately, these assertions are neither moral nor questionable. That is what there is, despite the existence of a community, cultural and economi...
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| Format: | Tese |
| Language: | Portuguese |
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Universidade de Brasília
2025
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| Online Access: | https://hdl.handle.net/20.500.14135/1642 |
| _version_ | 1842069054602346496 |
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| author | Osman, Elzahrã Mohamed Radwan Omar |
| author2 | Bensusan, Hilan |
| author_facet | Bensusan, Hilan Osman, Elzahrã Mohamed Radwan Omar |
| author_sort | Osman, Elzahrã Mohamed Radwan Omar |
| collection | DSpace |
| description | The thesis begins to be drawn from a nuisance: the world as we know it continues to be directed towards environmental, social, and ethical cataclysms. Unfortunately, these assertions are neither moral nor questionable. That is what there is, despite the existence of a community, cultural and economic movements that seek to survive the end of the world. The solutions that we see designed at the most question the need for the end of capitalism, almost always without considering what some theorists have pointed out in different ways: capitalism has a tremendous revolutionary and reifying force in its processes – to which Silvia Federici would add, almost always reactionary. Thus, not only is the world heading towards endless extractability, of natural resources and epistemic resources, but it is also heading towards an increasingly proletarianized, surrounded, and machined existence for the majority of the planet’s inhabitants. When investigating the presuppositions of the modern text, mainly philosophical, as suggested by Denise Ferreira da Silva, I tried to understand what, in ontoepistemological terms, allows the permanence of the world as we know it. This happens given the scenario described, and from the understanding that it is still necessary and always possible to (r)exist – however, not preventing the end of this world, but, on the contrary, contributing to its end (da Silva). I understand, as the authors mobilized in this text – such as the Martinican Édouard Glissant, the AfricanAmerican Saidiya Hartman, and da Silva herself –, the fact that the racial arsenal gestated in modernity is what should end for this world to end. In this sense, the thesis investigates the constitution of otherness in the so-called “modern text”, as well as presents some contemporary discussions that sought to produce thought from what Walter Mignolo called the “colonial difference”. Starting from the diagnosis of the constitution of the transparent self (the constitution of the subject in the postEnlightenment) in da Silva and from the prerogative set by Glissant regarding opacity, I try to draw what would be the end of the racial arsenal and the end of this world from that what is left: the ghosts, the traces, and the specters. For not constituting full presences –“presence” as another name of metaphysics –, for refusing to reify the extractability proclaimed by the modern text, for not inscribing through essentialisms in the philosophical and political thought of transparency, as well as its concomitant emancipatory projects civilizations and those present in contemporary religious fundamentalisms, they are the memories, the traces, the inscriptions that will enable the irruption of the real. The (po)ethics is the formal and material modus with which we deal with the refusal of transparency and reaffirm the right to opacity (Glissant) as the only possible way of being in the world. Thus, the text is an attempt to find – also along with contemporary philosophical-feminist literature – what is left over and what will constitute our new world since the end of raciality. |
| format | Tese |
| id | ir-20.500.14135-1642 |
| institution | RIEP - Repositório digital do INEP |
| language | por |
| publishDate | 2025 |
| publisher | Universidade de Brasília |
| record_format | dspace |
| spelling | ir-20.500.14135-16422025-01-23T18:00:40Z (Po)ética da opacidade : raça, memória, espectro Osman, Elzahrã Mohamed Radwan Omar Bensusan, Hilan Transparência Opacidade Filosofia The thesis begins to be drawn from a nuisance: the world as we know it continues to be directed towards environmental, social, and ethical cataclysms. Unfortunately, these assertions are neither moral nor questionable. That is what there is, despite the existence of a community, cultural and economic movements that seek to survive the end of the world. The solutions that we see designed at the most question the need for the end of capitalism, almost always without considering what some theorists have pointed out in different ways: capitalism has a tremendous revolutionary and reifying force in its processes – to which Silvia Federici would add, almost always reactionary. Thus, not only is the world heading towards endless extractability, of natural resources and epistemic resources, but it is also heading towards an increasingly proletarianized, surrounded, and machined existence for the majority of the planet’s inhabitants. When investigating the presuppositions of the modern text, mainly philosophical, as suggested by Denise Ferreira da Silva, I tried to understand what, in ontoepistemological terms, allows the permanence of the world as we know it. This happens given the scenario described, and from the understanding that it is still necessary and always possible to (r)exist – however, not preventing the end of this world, but, on the contrary, contributing to its end (da Silva). I understand, as the authors mobilized in this text – such as the Martinican Édouard Glissant, the AfricanAmerican Saidiya Hartman, and da Silva herself –, the fact that the racial arsenal gestated in modernity is what should end for this world to end. In this sense, the thesis investigates the constitution of otherness in the so-called “modern text”, as well as presents some contemporary discussions that sought to produce thought from what Walter Mignolo called the “colonial difference”. Starting from the diagnosis of the constitution of the transparent self (the constitution of the subject in the postEnlightenment) in da Silva and from the prerogative set by Glissant regarding opacity, I try to draw what would be the end of the racial arsenal and the end of this world from that what is left: the ghosts, the traces, and the specters. For not constituting full presences –“presence” as another name of metaphysics –, for refusing to reify the extractability proclaimed by the modern text, for not inscribing through essentialisms in the philosophical and political thought of transparency, as well as its concomitant emancipatory projects civilizations and those present in contemporary religious fundamentalisms, they are the memories, the traces, the inscriptions that will enable the irruption of the real. The (po)ethics is the formal and material modus with which we deal with the refusal of transparency and reaffirm the right to opacity (Glissant) as the only possible way of being in the world. Thus, the text is an attempt to find – also along with contemporary philosophical-feminist literature – what is left over and what will constitute our new world since the end of raciality. A tese começa a se desenhar a partir de um incômodo: o mundo como o conhecemos continua se direcionando para cataclismas ambientais, sociais e éticos. Infelizmente, essas asserções não são nem morais, nem questionáveis. Ao que parece, é o que há, a despeito da existência de movimentos comunitários, culturais e econômicos que procuram sobreviver ao fim do mundo. As soluções que vemos desenhadas quando muito questionam a necessidade do fim do capitalismo, quase sempre sem considerar o que alguns teóricos vêm apontando de diversos modos: que o capitalismo apresenta uma tremenda força revolucionária e reificadora dos seus próprios processos – ao que Silvia Federici adicionaria, quase sempre reacionárias. Assim, não apenas o mundo se dirige a uma extratibilidade sem fim, dos recursos naturais e dos recursos epistêmicos, como também se direciona a uma existência cada vez mais proletarizada, cercada e maquinizada para a maioria dos habitantes do planeta. Ao investigar os pressupostos do texto moderno, mormente filosófico, como sugerido por Denise Ferreira da Silva, procurei compreender aquilo que, em termos ontoepistemológicos, possibilita a permanência do mundo como o conhecemos. Temse em vista o cenário descrito e a compreensão de que ainda é necessário e sempre possível (r)existir, sem, no entanto, impedir o fim desse mundo, ou, ao contrário, contribuir para seu fim (da Silva).Compreendo, como as autoras e os autores mobilizados no presente texto – como o martinicano Édouard Glissant, a afroamericana Saidiya Hartman e a própria da Silva – o fato de ser o arsenal racial gestado na modernidade aquilo que deveria findar para que este mundo findasse. Nesse sentido, a tese investiga a constituição da outridade no assim chamado “texto moderno”, bem como apresenta algumas discussões contemporâneas que procuraram produzir pensamento a partir do que Walter Mignolo chamou de “diferença colonial”. Partindo do diagnóstico da constituição do eu transparente (a constituição do sujeito no pós-Iluminismo)na obra de da Silva e a partir da prerrogativa colocada por Glissant em relação à opacidade, procuro desenhar o que seria o fim do arsenal racial e o fim deste mundo a partir daquilo que sobra: os fantasmas, os rastros e os espectros. Por não se constituírem em presenças plenas –“presença” como outro nome da metafísica –, por se recusarem à reificação da extratibilidade apregoada pelo texto moderno, por não se inscreverem por meio dos essencialismos no pensamento filosófico e político da transparência, bem como seus concomitantes projetos emancipatórios civilizatórios e aqueles presentes nos fundamentalismos religiosos contemporâneos, eles são as memórias, os rastros, as inscrições quem possibilitarão a irrupção do real. Há ainda a (po)ética, como o modus formal e material com o qual lidamos com a recusa da transparência e reafirmamos o direito à opacidade (Glissant) como o único modo possível de estar no mundo. O texto é, assim, uma tentativa de encontrar – também junto à literatura filosófico-feminista contemporânea– aquilo que sobra e que constituirá o nosso novo mundo a partir do fim da racialidade. 2025-01-23T17:53:49Z 2022 Tese https://hdl.handle.net/20.500.14135/1642 por Acesso aberto Documento textual application/pdf Universidade de Brasília Brasil |
| spellingShingle | Transparência Opacidade Filosofia Osman, Elzahrã Mohamed Radwan Omar (Po)ética da opacidade : raça, memória, espectro |
| title | (Po)ética da opacidade : raça, memória, espectro |
| title_full | (Po)ética da opacidade : raça, memória, espectro |
| title_fullStr | (Po)ética da opacidade : raça, memória, espectro |
| title_full_unstemmed | (Po)ética da opacidade : raça, memória, espectro |
| title_short | (Po)ética da opacidade : raça, memória, espectro |
| title_sort | po etica da opacidade raca memoria espectro |
| topic | Transparência Opacidade Filosofia |
| url | https://hdl.handle.net/20.500.14135/1642 |
| work_keys_str_mv | AT osmanelzahramohamedradwanomar poeticadaopacidaderacamemoriaespectro |