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Podríamos calificar a Nietzsche de un profeta heroico e innovador, que hace un oráculo de la decadencia, denunciando el triunfo de lo suprasensible, de lo ideal, la imposición de otro mundo como la historia de un error, de una ilusión, fuente común de todas las ficciones, prejuicios y dogmatismos de la tradición cultural occidental. Sin embargo, el pensamiento que Nietzsche expresa con la muerte de dios, y que conlleva el fin del cristianismo y de la metafísica, tiene un origen metafísico y un origen genuinamente cristiano.

This article proposes a reading of the figurations of desire in Ernestina de Champourcin's poetry of the 1920s and 1930s, from the perspective of contemporary vitalist philosophy and of current principles of vital-materialist thought. The coincidence between bodily, spiritual and poetic desire has its historical-literary model in mystical discourse. Situating ourselves in the theoretical framework of post-secular studies and proposing the notion of the «trans-secular», we will address the close relationship between vitalist semantics and metapoetic reflection in Champourcin's poetry. We will then highlight the motif of the road as a symbol of an «urban mysticism» and of a dynamic subjectivity of becoming. Finally, we will explore the richness of the expressions of desire, which in Champourcin always go beyond the binary separation between the physical senses and the spiritual sense. Her lyrical persona desires a universalising, cosmic unity with the world that directs itself either to the beloved, or to nature, objects, poetry or even God. It is precisely the indistinguishable iridescence of the object of desire that opens Champourcin's lyric to a post-anthropocentric, trans-secular ethics and aesthetics. [ABSTRACT FROM AUTHOR]

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En este artículo revisaremos las referencias de Schmitt a Sorel, intentando demostrar que allí donde Schmitt pretende coincidir con Sorel (particularmente en la crítica al Estado de Derecho) persisten, no obstante, diferencias filosóficas sustanciales. Para esto, desagregaremos el decisionismo en tres dimensiones analíticas (jurídica, gnoseológica y teológico-política) encontrando posiciones polares en cada una de ellas: a) si para Schmitt “el Estado no necesita tener derecho para crear derecho”, para Sorel el derecho se forma espontáneamente y al margen del Estado; b) si para Schmitt el decisionismo expresa una “decisión para la representación”, para Sorel expresa una “decisión para la intuición”; y c) si para Schmitt esa decisión es análoga al milagro, para Sorel esta sólo acompaña los ciclos providenciales de auge y decadencia de la cultura.

The past two decades have witnessed the remarkable rediscovery of the Baltic-German bio-philosopher Jakob von Uexküll (1864–1944) and his conception of the animal as a creator of meaning, master of its Umwelt (environment). This paper highlights several blind spots in Uexküll's contemporary revival. Whilst it has not gone unnoticed that his political agitations clash with the spirit of contemporary research agendas, his Staatsbiologie (state biology) and other essays from the 1920s are commonly dismissed as mere mishaps. But as I show in this paper, Uexküll's political ideas pervade his ostensibly biological works. Indeed, what has been lost in the scramble to reclaim Uexküll is precisely the crucial role which human animals and their music play in his bio-philosophy. His attempts to unite his understanding of the swarm and the bubble through his esoteric and anti-democratic Kompositionslehre (theory of composition) should be borne in mind for any further attempts to fashion him into a thinker of the "more-than-human." [ABSTRACT FROM AUTHOR]

This paper draws on the thought of the historian of science, Georges Canguilhem, to explore how the practice of making medical knowledge brings into question accepted understandings of (ill)health and contagious disease. Drawing out how the lively materialities of both humans and viruses shape human experience of viral infection, the analysis focuses on written and oral histories of the UK's Common Cold research Unit (CCU), associated scientific papers and correspondence between 1961 and 1965, and press cuttings and visitors' books from the CCU archives, in order to offer multiple readings of the relationship between humans and cold viruses at this site. These alternative post-natural histories challenge our preconceptions about the costs and benefits of living-with-viruses and the role of infection and associated symptoms in drawing lines between the normal and the pathological. The archives of the CCU offer new ways of encountering viruses and their histories, and evidence that that infection can be, as Canguilhem suggests, a "positive, innovative experience," while at the same time questioning the novelty of recent posthumanist accounts of human-virus relations. [ABSTRACT FROM AUTHOR]

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Uma avaliação crítica recente da “homeostase”, elaborada por Walter Cannon (1871-1945), identifica contradições intrínsecas à associação condicional, feita por Claude Bernard (1813-1878), entre “constância do meio interno” e “vida livre”. Por um lado, a avaliação reitera a importância do “meio interno” - líquido onde vivem as células dos tecidos, estendendo-a à evolução dos compartimentos líquidos corporais. Entretanto, ela também mostra que a associação condicional não tem suporte empírico nem lógico. Portanto, é inválido assumir que “constância do meio interno” seja condição para “vida livre”. À parte de sua contradição intrínseca, outros trabalhos têm criticado o condicional presumindo que Bernard seguido por Cannon estava se referindo a uma rigidez regulatória das variáveis biológicas (da vida) em geral. O objetivo do presente trabalho é mostrar que essa crítica é também inválida, pois a nosso ver Bernard não faz esse tipo de generalização ao se referir a “vida livre”. Concluímos que evitar ambiguidades torna-se necessário para uma efetiva apreciação da contribuição teórica de Bernard para a fisiologia.

En este ensayo experimento con un tipo no antropocéntrico de escritura –o, mejor dicho, más que humano– para contar una historia sobre las interacciones de personas y taltuzas en San Gerardo de Oreamuno, un territorio rural localizado en la zona norte de la provincia de Cartago, en Costa Rica. Este interés está motivado por la agenda emergente de los estudios multiespecie, y la posibilidad de utilizar ese registro para reflexionar sobre la ruralidad y el desarrollo, de cara a los desafíos socioambientales que plantea la crisis ecológica actual. En las consideraciones finales, planteo que los relacionamientos entre personas y taltuzas manifiestan una (co)existencia activa pero inestable. Las parcelas que los productores dedican al cultivo de hortalizas, principalmente coliflor y brócoli, son una zona de encuentro multiespecie; en donde animales humanos y no humanos, en conjunto con otros organismos silvestres, artefactos técnicos y demás elementos abióticos del ambiente, son parte de una enmarañada red de vitalidad, resistencia y muerte. Pensar-con las taltuzas es ser sensible a esos mundos infestados de vitalidad, en donde los relacionamientos son más ambiguos y complejos.

Múltiples e intrincadas fueron las causas que produjeron algo tan aberrante como el nacionalsocialismo. En el presente trabajo solo abordaremos ciertas cuestiones que tienen que ver con las raíces filosóficas y culturales del nazismo. Observaremos que, si bien es cierto que también surgieron filosofías irracionalistas en otras naciones de Europa, fue en Alemania donde se desarrollaron con mayor fuerza e intensidad. Consideraremos, como hipótesis principal, que la comprensión cabal de ciertos acontecimientos históricos –máxime si son tan disruptivos como el nazismo– requiere de una exploración de sus genealogías intelectuales inmediatas y remotas.

El presente texto tiene como objeto dar cuenta de los rasgos fundamentales de la crítica bachelardiana al mundo moderno a partir de la recuperación de los conceptos de vida, imaginación activa y libertad. Dichos conceptos aparecen como corazón de una ontología a la vez vitalista y materialista, en la que el ejercicio de la libertad se concibe a partir de la relación dinámica y productiva entre el consciente y el inconsciente, en términos de la articulación de un cogito de la ensoñación. Para Bachelard, la libertad se constituye como un proceso de verticalización aérea que se articula como marco crítico de un mundo moderno que reduce a la conciencia a los requerimientos meramente sensomotores de una cultura ordenada en una creciente mecanización.

Homeopathic medicine is a socially validated practice, progressively incorporated into the institutional health care scheme, including the public health system. However, the issue of the fundamentals of this therapeutic, of its scientific validation, remains outstanding. In the sense of responding to this demand for validation, there is a need for research methodologies. that allow for accurate investigations, suitable for the concepts of health, illness and therapeutics that are intrinsic to the homeopathic rational. This paper is based on the notion that homeopathic theory is originally guided by a vitalism of hermeneutical character, that. is, it assumes that the positivity of phenomena with which it deals, is always dependent on the comprehensive totality (vital totality), specific to each individual situation and accessible only by means of the patients ́ narratives. The study’s purpose was to understand the relations between these vitalist concepts and the place of comprehensive-inter-pretative procedures in the propedeutics and therapeutics proposed by the homeopathic medicine that may point out to alternatives to establish its validation bases. This is qualitative research, based on the documentary analysis of homeopathy canonic texts, especially the work of Hahnemann, and originally n-depth interviews with homeopaths that combine clinic activity and education in the area (opinion makers). The methodology was instructed by Philosophic. Hermeneutics and by Historic Epistemology, and the layer subjacent to the discourse (written and spoken) effected in a non-formal manner, searching for the free identification. And interpretation of the narrative axes and core meanings that were deemed significant. The discussion was basically focused on the recovery of the major historical movements related. To the development of the vitalist paradigm in homeopathy, the comparison of this development with the adoption of semiologic procedures of comprehensive- -interpretative character and the implications of this “vitalism of the word” to the contemporary homeopathic concepts. The paper points out to the positivity and productivity of the work on language and narratives in the domain of a homeopathy understood as “medicine of the subject” and suggests deeper studies in the hermeneutical-philosophical direction as an alternative for the concept densification and for the improvement of validation processes of knowledge and practice of homeopathy. [ABSTRACT FROM AUTHOR]

Este estudo investiga alguns ensaios bíblicos de Johann Gottfried von Herder com o fim de pormenorizar o surgimento do conceito de “espírito” (Geist) em sua filosofia e de salientar como essa concepção simultaneamente se insere e redefine a tradição judaico-cristã sobre o tema. Para tanto, são analisados os textos Lieder der Liebe, Vom Geist der Ebräischen Poesie e Von der Gabe der Sprachen am ersten christlichen Pfingstfest a partir dos quais o espírito é pensado, ao longo de três décadas (entre 1778 a 1794), respectivamente como: poesia popular, vitalidade social, organicidade e cultura. É possível afirmar que os ensaios bíblicos de Herder ultrapassam a teologia, investigando, de maneira laica, as especificidades das religiões, das línguas, das tradições ou das culturas, cujas nuances podem esclarecer ou questionar dicotomias relevantes, tais como: natureza-cultura, cultura-civilização ou até mesmo humanidade-animalidade.

En este artículo se plantea el «estado de la cuestión» de la influencia de Simmel en Ortega y Gasset. En primer lugar, se establecen las «bases objetivas» para fundar una influencia real de Simmel sobre Ortega, no inspirada en un simple «aire de familia». A continuación se ofrecen algunos resultados estadísticos y algunas consideraciones sobre la muestra de trabajos tomada. Finalmente, se clasifica dicha muestra atendiendo a una serie de criterios que hacen las veces de categorías para el estudio de la relación de influencia que se defiende en el artículo.

"It died once at playgroup, I didn't know what to do": towards vital, vibrant, material geographies of the mobile phone in austerity In these thick descriptions and envisionings of mobile phone use as ubiquitous in the context of austerity and wider global neoliberal policies, concerns about equity and access (as the politics I of i the mobile phone) are relatively sidelined; Ureta's ([47]) study of mobile phones, everyday spatial mobility and poverty in Santiago, Chile, being a notable exception. The mobile phone as a vital and vibrant material in austerity: three vignettes From the ethnographic research emerged a set of textured stories about mobile phones, everyday life and austerity, presented below as vignettes. Keywords: Austerity; mobile phone; materiality; vitalism; intimacy; vignette; Austeridad; Teléfono lMóvil; Materialidad; Vitalismo; Intimidad; Viñeta; Austérité; téléphone portable; matérialité; vitalisme; intimité EN Austerity mobile phone materiality vitalism intimacy vignette ES Austeridad Teléfono lMóvil Materialidad Vitalismo Intimidad Viñeta FR Austérité téléphone portable matérialité vitalisme intimité 972 989 18 09/09/22 20220901 NES 220901 1. [Extracted from the article]

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Francisco Vázquez García. (2018). Georges Canguilhem: Vitalismo y Ciencias Humanas. Editorial Universidad de Cádiz, 199 pp. ISBN: 978-84-9828-725-7

Carlos Astrada's early thought (1916-1927) is characterized by a fundamental concern: the possibility, for human beings, of establishing new "ideals" and "values" capable of supplanting the old, capitalist ones. The aim of this article is to identify the different scopes of Astrada's concept of ideal. In the first section, some bases to consider the philosophy of life underlying the Astradian theoretical proposals are established. The article will thereafter be divided into three other sections, which follow the chronology of Astrada's works. In the first part, the "ideal" is conceptually treated as an operative element in history, for which it is considered to what extent Jean-Marie Guyau would have influenced Astrada's thought, something neglected by the existing literature. The second part deals with the relationship between the concepts of "ideal" and "life". It will be shown how Astrada aimed to challenge the "idealist" and "empiricist" positions, which he considers equally unilateral to elaborate an ethics according to "the new times". Astrada would have looked for an "intermediate position" between both perspectives, i.e., what he called "vital synthesis". This could have been possible thanks to a philosophical dialogue with Georg Simmel, Manuel García Morente, José Ortega y Gasset, and Oswald Spengler. In the third part, the ideal is analyzed as an element capable of giving a guiding sense to the growing accumulation of human activities, marked by specialization, in an operation that can be interpreted under the romantic key of "recovering" the Totality (which it is taken as lost in modern times). For this, the philosophical dialogue that Astrada had with both Georg Simmel and Rudolf Eucken is analyzed. [ABSTRACT FROM AUTHOR]

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El presente artículo analiza la filosofía de la complementariedad de Niels Bohr en el campo de la biología. Para ello, muestra como surge el concepto de complementariedad en la física cuántica y cómo Bohr lo generaliza para aplicarlo a la biología. Asimismo, el artículo busca las fuentes filosóficas que dan origen a la filosofía de la complementariedad y concluye que dicha filosofía se orienta hacia el análisis epistemológico, y no el ontológico, de los objetos subatómicos y de los seres vivos.

Este artigo traz uma reflexão sobre o estatuto epistemológico da psicanálise criada por Freud. Ela foi desenvolvida por meio de um confronto crítico ao enquadramento de sua metapsicologia no marco do que alguns autores chamaram vitalismo, que teria sido resultado de um desvio em relação à sua formação acadêmica ao retomar e atualizar o vitalismo do século XIX por meio da noção de Trieb. Em resposta, este artigo recoloca em discussão alguns temas como o ambiente de formação científica de Freud, o estatuto da noção de Trieb - que considera convencional e entrópica - e, por fim, recorrendo a Canguilhem, enquadra a metapsicologia de Freud no marco do materialismo mecanicista elevado às últimas consequências, o que teria sido de fato resultado de seu verdadeiro procedimento epistemológico além de sua mais ousada e refinada contribuição científica à época.

El problema de la muerte resume las grandes líneas de pensamiento de la filosofía de Ortega. De hecho, la idea de la muerte lleva consigo una ciencia, una metafísica, una psicología etc., o sea, una idea de la cultura en general. Así, la pregunta por España, un asunto filosófico fundamental para Ortega, implica la cuestión de la muerte. La muerte según Ortega no es un simple elemento exterior de la vida sino un elemento interior y constitutivo de la naturaleza de la existencia. Pero contra el existencialismo Ortega no incorpora la muerte en la vida desde la idea de la muerte como lo esencial, como horizonte de sentido de la existencia, sino, en clave vitalista, como consecuencia de una vida plena y heroica. Esto es la muerte como creación de vida y no como a priori de la existencia.

This article examines a technoscientific project for eradicating the North American beaver in Tierra del Fuego (TDF), an austral region known as "The End of the World." Introduced from Canada into TDF in 1946 to promote a fur industry, beavers are today classified as an alien and invasive species that severely threatens the pristine native ecosystems of TDF. We analyze the environmental history of beavers in TDF to explore the many partial losses that have shaped beaver-human relations across hemispheres. We argue that various ends of the world have mediated different technoscientific responses to beavers' vitalities, reflecting multiple forms of human anxiety over loss and extinction. Thinking with the beavers and their environmental history in TDF, we explore the "Castorcene" as the human anxiety that emerges from beavers' vitalities. As an analytical concept, the Castorcene de-universalizes the Anthropocene, decolonizes extinction horizons, displaces human exceptionalism, and situates and singularizes imaginaries of the end of the world. [ABSTRACT FROM AUTHOR]

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The paper shows how far goes the convergence between the concept of autopoiesis, developed by the biologist and cognitive scientist Francisco Varela, and the notion of Naturzweck introduced by Immanuel Kant in Kritik der Urteilskraft (1790). Despite the notorious Kantian advance on the description of the living, his commitment to Newtonian mechanism prevents one from adopting the domain of life as a qualitative leap in relation to pure matter, a problem that the ontology underlying the concept of autopoiesis overcomes. [ABSTRACT FROM AUTHOR]

El desarrollo de la filosofía de la biología en la primera mitad del siglo xx ha sido objeto de múltiples estudios que buscan comprender la importancia que tuvo en el desarrollo de las ciencias de vida, la cual había sido minimizada hasta hace pocas décadas. El objetivo de este trabajo es mostrar a Jakob von Uexküll como un autor clave para entender los desplazamientos conceptuales y epistemológicos que se dieron en esta época; analizando su relación con el vitalismo, el mecanicismo y el surgimiento de una biología estructural como respuesta a estos conflictos epistemológicos.

El presente artículo se propone el análisis del proyecto poético que atraviesa la revista rosarina el lagrimal trifurca (1968-1976), a partir de la hipótesis de lectura que afirma que la publicación despliega en ciertos textos claves destacados por sus editores una perspectiva específica acerca de la actividad poética y su vínculo con el presente. La construcción de un abordaje literario en las páginas de la publicación apela a una vertiente vitalista, estrechamente ligada a la formulación de un compromiso poético diferenciado del imperativo sartreano respecto a la responsabilidad histórica de los escritores.

O pensamento geográfico esteve no centro das formulações filosóficas e científicas entre meados do século XVIII e início do século XX. Este período também representou de grande influência do pensamento vitalista. Neste trabalho apresentamos elementos para compreender a relação e mútua influência entre o vitalismo e o pensamento geográfico neste período do pensamento moderno.

In this article, we address the question of power in Deleuze's thinking. According to our hypothesis, there is not a single concept of power in his work, but different approaches (power as a stratum, control, judgment) not incompatible with each other but that cannot be reduced to a single point of view. This variety of approaches can be gathered around two general positions about power, adopted by Deleuze: first, he tends to relativize its effectiveness with respect to other more fundamental elements (desire, flows, lines of flight, inorganic vitality), thus enhancing the limits or impotence of power; second, he takes away value in relation to other entities and processes in which he places his philosophical commitment (creation, becoming, puissance). We intend to develop these perspectives in order to offer a comprehensive overview of a relevant theme of Deleuzian political philosophy. [ABSTRACT FROM AUTHOR]

En su ética fenomenológica, Max Scheler interpreta el significado de los valores vitales basándose en una conceptualización de la esencia de los fenómenos vitales opuesta al mecanicismo y al vitalismo. Por su parte, Hans Jonas también desarrolla su ética ecológica de la responsabilidad desde una cierta comprensión antimecanicista del ser vivo. Una vez expuestas en detalle las ideas de Scheler acerca de la esencia de la vida y del valor vital, veremos que las de Jonas difieren de ellas en aspectos fundamentales, más allá de todo parecido inicial. Lo cual, por su parte, conlleva disensiones éticas profundas entre ambos autores acerca del sentido de los valores vitales y de su puesto jerárquico frente a otras clases de valor.

The article deals with the tensions presents in the Ezequiel Martínez Estrada’s lecture of Nietzsche. We will trace two different possibilities that emerge from a philosophy that accept the unavoidable character of appearance. The first one, identifiable with Nietzsche as apostate or heretic, encourage a practice of denouncement as false all that presume to be truth. The second one, identifiable with Nietzsche as utopist, admits the necessity of appearance and therefore displace the truth/falsehood problem to the judgement between types of appearances. Finally, we will analyze if Martínez Estrada’s lecture resolve the tension choosing one of the poles.

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This essay focuses on the Peruvian José Carlos Mariátegui's gaze on Italian fascism, which he considers in its initial steps in a series of texts. If it has been usual to point out the importance that the years he passes in Europe had in the affirmation of his socialist identity, the article argues instead that from his early readings of fascism Mariátegui extracts crucial elements for the maturation of the vitalist bias that will modulate his intellectual framework. Thus, the Peruvian is located as one of the Latin American intellectuals of the left who most unprejudiced and profitably read the phenomena of the right wing movements of his time.

RESUMO O propósito desse estudo é perspectivar uma abordagem filosófica de inspiração vitalista para discutir a escola e os seus problemas, tomando com alvo exatamente os modos como se configuram as condições daquilo que qualificamos como problema ou como sendo da ordem do problemático. Para tal, o trabalho orienta-se a partir de uma filosofia da imanência centrada no pensamento de Gilles Deleuze e Félix Guattari bem como em algumas inspirações em Friedrich Nietzsche articuladas a partir de Deleuze. O percurso investigativo mobiliza três eixos de discussão: a) situar uma abordagem crítica sobre as condições de instauração de um problema, do ponto de vista do plano do pensamento, tomado numa perspectiva de imanência; b) destacar, no interior dessa prerrogativa de imanência, a necessidade de afirmar a coexistência entre as forças de determinação e de indeterminação quando se aborda a escola como um plano de existência, evocando a discussão deleuzo-guattariana sobre agenciamento; c) argumentar em favor de um vitalismo filosófico no campo educacional, apresentando algumas linhas de forças desse modo afirmativo de pensamento, as quais suscitam pensar outro modo de crítica e ao mesmo tempo exigem afirmar uma disposição estética e ético-política frente às condições de emergência daquilo que produzimos como sendo da ordem do problemático.

In section 10 of A Thousand Plateaus, Deleuze and Guattari point out their dynamic monism with the affirmation of becoming-woman in the beginning, middle, and key of all becoming. The question of sexual difference is thus introduced, and restored into the place of radical ontological difference, from which one becomes and exists. The following pages aim at reading the mater-realistic immanence of becoming in the light of that first conceptive and medial movement, with an interpretation that intercepts Deleuzean and Guattarian vitalism through Feminism of Difference.

El propósito de este artículo es comparar dos variantes del pensamiento ético de Georg Simmel: por un lado, la perspectiva científica y, por tanto, empírica de lo moral, que está presente en gran parte de sus escritos, y por otro, la óptica filosófica, de corte metafísico, que caracteriza a su vitalismo tardío. En primer lugar, sostenemos que las dos perspectivas convergen en la crítica al sustancialismo desde un enfoque relacional y, en segundo lugar, que la mirada científica de Simmel pone énfasis en lo social, mientras que la filosófica acentúa lo individual. Bajo esta hipótesis, el artículo busca abarcar los dos momentos de la ética simmeliana, destacando las continuidades y rupturas entre ellos.

This article examines the Chinese chronicles of Argentine traveler, writer, and editor Bernardo Kordon (1915-2002), produced during his three decades of travels to the Popular Republic of China and as a reflection of a larger network of contact between both regions beginning in the late 1950s. An enthusiast of Chinese millenarian culture and the Maoist Revolution, Kordon, distancing himself from the Communist Party of Argentina and the aesthetics of social realism, saw in China an alternative model for intellectual commitment and revolutionary solidarity. I argue that, rather than falling back on the exoticism of sinology or professing a complete support of Maoist ideology, Kordon's approach to China, especially to its urban planning program and millenarian theater, is permeated by a vitalist atmosphere and sensibility. Vitalism, a philosophical experience significant for thinkers such as Nietzsche and Bergson, saw a constructive revolutionary force in the energy and creative potential of human beings, especially youth. In my reading, Kordon acquires this vitalist sensibility through his participation in political and cultural associations with ties to the Student Reform Movement of 1918. Kordon's chronicles allow us to examine sites of revolutionary cultural production in Argentina and Latin America beyond party lines or hegemonic discourses. [ABSTRACT FROM AUTHOR]

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Copyright of Anales del Seminario de Historia de la Filosofía is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Mexican artist Abraham Cruzvillegas, of Purepecha origin, develops, through installations made of combinations of recovered urban and industrial waste, a work that addresses the social experiences of creation, transformation and subversion, from the edges of the city and from beyond State control. Through the visual analysis of a group of works by this artist, this essay examines the role of sculptures and installations as theoretical and critical devices of forms of life that, with their ingenuity and effort, persist in overpopulated and segregated urban environments. The essay concludes that Cruzvillegas' objects and installations provide urban anthropology with a critical register, as while they denounce conditions of misery and inequality, they work in a dual approach: 1) as condensed experiences, through which a reflexivity about the forms produced by human activities is deployed, and 2) as images whose materialities and architectures reveal the paradoxical interplay, which between precariousness and creativity, develop forms of life on the urban margins. [ABSTRACT FROM AUTHOR]