Isabelle Stengers Knihy

Podtitul: Nový dialog člověka s přírodou Kniha je širokým panoramatickým pohledem na změny v základech soudobé vědy, na proměny vztahu člověka a přírody. Prosazuje názor, že je třeba nastolit jednotu přírodních a společenských věd, překonat „dvojí kulturu“, tj. přírodovědnou a humanitní. Procesuálnost a dynamičnost světa, problém vznikání nového, otázka času a jeho fyzikálního určení, to vše zkoumáno na podkladu nikoli spekulativním, ale solidně vybudovaném na poznatcích přírodních věd, dává naději, že Prigoginova kniha by mohla působit v českém, byť opožděném překladu stejně podnětně jako v době svého vzniku, kdy se stala světovým bestsellerem.... celý text

Fragment evoluční ontologie. teprve v epoše globální informační společnosti a kasírovaného kapitalismu lépe vidíme, že čím více se technická civilizace vzdaluje svému původnímu biologickému základu, tím více o jejím osudu polorozhoduje kulturou poškozený hostitelský systém přírody a průměrná, vysoce konzervativní lidská přirozenost.

In Thinking with Whitehead, Isabelle Stengers one of today s leading philosophers of science goes straight to the beating heart of Whitehead s thought. Both an erudite yet accessible introduction and a highly advanced commentary, it establishes the mathematician-philosopher as a daring thinker on par with Deleuze, Guattari, and Foucault.

In Around the Day in Eighty Worlds Martin Savransky calls for a radical politics of the pluriverse amid the ongoing devastation of the present. Responding to an epoch marked by the history of colonialism and ecological devastation, Savransky draws on the pragmatic pluralism of William James to develop what Savransky calls a “pluralistic realism”—an understanding of the world as simultaneously one and many, ongoing and unfinished, underway and yet to be made. Savransky explores the radical multifariousness of reality by weaving key aspects of James's thought together with divergent worlds and stories: of Magellan's circumnavigation, sorcery in Mozambique, God's felt presence among a group of evangelicals in California, visible spirits in Zambia, and ghosts in the wake of the 2011 tsunami in Japan. Throughout, he experiments with these storied worlds to dramatize new ways of approaching the politics of radical difference and the possibility of transforming reality. By exploring and constructing relations between James's pluralism and the ontological turn in anthropology, Savransky offers a new conceptualization of the pluriverse that fosters modes of thinking and living otherwise.

Didier Debaise focuses in on Whitehead s attempt to construct a metaphysical system of everything in the universe that exists whilst simultaneously claiming that it can account for every element of our experience, giving us a radically new way of conceiving the relations between experience and speculation.

A sweeping inquiry that critiques modern science's claims of objectivity, rationality, and truth

Ilya Prigogine, winner of the Nobel Prize in 1977 for his work on the thermodynamics of non-equilibrium systems, makes his ideas accessible to a wide audience in this book, which has engendered massive debate in Europe and America.

"Isabelle Stengers presents us with a new way of understanding a remarkably diverse range of sciences and their relation to a material and living world. Playing with a position both inside the practices that constitute and transform science and outside the sciences as their mode of conceptualization, Stengers explores the limits, constraints, and inventions that fuse modern science and contemporary society." Elizabeth Grosz --

A proposal for better understanding the nature of scientific endeavor from a major European thinker. The so-called exact sciences have always claimed to be different from other forms of knowledge. How are we to evaluate this assertion? Should we try to identify the criteria that seem to justify it? Or, following the new model of the social study of the sciences, should we view it as a simple belief? The Invention of Modern Science proposes a fruitful way of going beyond these apparently irreconcilable positions, that science is either "objective" or "socially constructed." Instead, suggests Isabelle Stengers, one of the most important and influential philosophers of science in Europe, we might understand the tension between scientific objectivity and belief as a necessary part of science, central to the practices invented and reinvented by scientists. "Stengers has chosen to look for a touchstone distinguishing good science from bad not in epistemology but in ontology, not in the word but in the world." Bruno Latour