{"id":1302,"date":"2020-12-20T23:15:09","date_gmt":"2020-12-20T21:15:09","guid":{"rendered":"https:\/\/boyanmanchev.net\/blog\/?p=1302"},"modified":"2022-01-27T12:34:50","modified_gmt":"2022-01-27T10:34:50","slug":"the-alteration-of-the-world-in-japanese","status":"publish","type":"post","link":"https:\/\/boyanmanchev.net\/blog\/evenements\/the-alteration-of-the-world-in-japanese\/","title":{"rendered":"L’ALTERATION DU MONDE, TRADUIT EN JAPONAIS"},"content":{"rendered":"\n
\"\u041a\u0430\u0440\u0442\u0438\u043d\u043a\u0430\u0442\u0430<\/figure>\n\n\n\n
\"\u041a\u0430\u0440\u0442\u0438\u043d\u043a\u0430\u0442\u0430<\/figure>\n\n\n\n

Boyan Manchev<\/h3>\n\n\n\n

L\u2019ALT\u00c9RATION DU MONDE<\/a>. POUR UNE ESTH\u00c9TIQUE RADICALE<\/a><\/h3>\n\n\n\n

Paris, \u00c9ditions Lignes, 2009<\/p>\n\n\n\n

*<\/p>\n\n\n\n

Traduction Japonaise:<\/h3>\n\n\n\n

\u4e16\u754c\u306e\u4ed6\u5316<\/a><\/h3>\n\n\n\n

\u30e9\u30c7\u30a3\u30ab\u30eb\u306a\u7f8e\u5b66\u306e\u305f\u3081\u306b<\/a><\/h3>\n\n\n\n

Traduit du fran\u00e7ais par Yumiko Yokota et Shiko Ioka<\/p>\n\n\n\n

Tokyo, Hosei University Press, 2020<\/a><\/p>\n\n\n\n

De la philosophie, oui, et de la plus pure. Et pourtant: il y a dans ce livre une vitesse, une puissance d\u2019affirmation, une brutalit\u00e9 presque, aussi peu professorales que possible. Il y a beau y \u00eatre question de Heidegger, Merleau-Ponty, Levinas, etc., c\u2019est de Bataille, dont il y est davantage question encore, que ce livre tire ces qualit\u00e9s rares, et fort prometteuses. Un Bataille comme il n\u2019a pas encore \u00e9t\u00e9 lu ou pas assez et pas assez radicalement \u2013 pas assez radicalement en philosophe, le philosophe qu\u2019il fut, le f\u00fbt-il sur un mode \u00abextravagant\u00bb. Croyait-on conna\u00eetre cette \u0153uvre, on la d\u00e9couvre encore.<\/p>\n\n\n\n

Michel Surya<\/strong><\/p>\n\n\n\n

L\u2019Alt\u00e9ration du monde<\/em> mise sur un mat\u00e9rialisme radical. Alors que le monde s\u2019alt\u00e8re chaque jour sous nos yeux, Boyan Manchev revendique, \u00e0 la suite de Georges Bataille, le concept d\u2019alt\u00e9ration en tant que concept moteur d\u2019une axiomatique a\u00efsth\u00e9tique, pour penser le monde dans son alt\u00e9ration, en tant que cette alt\u00e9ration m\u00eame.<\/p>\n\n\n\n

L\u2019Alt\u00e9ration du monde<\/em> n\u2019est pas un livre sur Bataille mais un livre \u00e0 partir de Bataille. C\u2019est vrai, son \u0153uvre y est abord\u00e9e dans le contexte de la philosophie de son \u00e9poque \u2013 dans son rapport \u00e0 la ph\u00e9nom\u00e9nologie en g\u00e9n\u00e9ral, \u00e0 Husserl, \u00e0 Bergson, \u00e0 Heidegger, \u00e0 Levinas, \u00e0 Blanchot, \u00e0 Merleau-Ponty, \u00e0 Lacan. Avec la perspective ouverte par sa pens\u00e9e, Bataille participe de plein droit (on ne l\u2019a qu\u2019assez peu soutenu) \u00e0 la profonde transformation de la pens\u00e9e philosophique moderne; non seulement il contribue aux questionnements principaux de son temps, mais il traduit aussi l\u2019exigence de l\u2019\u00e9poque d\u2019une mani\u00e8re \u00e0 la fois intuitive et exemplaire. Or l\u2019\u0153uvre de Bataille fonctionne avant tout comme une modalit\u00e9 critique de la pens\u00e9e, comme une perspective.<\/p>\n\n\n\n

Boyan Manchev d\u00e9signe la m\u00e9thode de Bataille \u2013 visant \u00e0 relancer l\u2019effectivit\u00e9 philosophique \u2013 par le terme de surcritique. Le noyau de cette m\u00e9thode, et par cons\u00e9quent du livre dans son ensemble, n\u2019est autre, on l\u2019a vu, que le concept d\u2019alt\u00e9ration, introduit par Bataille dans le contexte de sa r\u00e9flexion sur les \u00aborigines de la repr\u00e9sentation figur\u00e9e\u00bb. Ce livre pr\u00e9tend en mesurer les cons\u00e9quences, en l\u2019exp\u00e9rimentant suivant trois modes, qui pour \u00eatre diff\u00e9rents n\u2019en sont pas moins li\u00e9s:<\/p>\n\n\n\n

  1. Une axiomatique de l\u2019exp\u00e9rience sensible, indissociable d\u2019une vision de la mati\u00e8re et d\u00e9velopp\u00e9e \u00e0 partir du concept d\u2019alt\u00e9ration. Dans cette perspective, s\u2019ouvre la question d\u2019un mat\u00e9rialisme h\u00e9raclit\u00e9en, \u00abbas\u00bb selon le terme de Bataille: un mat\u00e9rialisme qui comprend la mati\u00e8re non pas en tant que substance en puissance mais en tant que puissance alt\u00e9rante.<\/li>
  2. Une (sur)critique de la repr\u00e9sentation et de sa vis\u00e9e \u00abocularcentrique\u00bb (selon le terme de Martin Jay), qui s\u2019articule \u00e0 l\u2019\u00e9gard de la critique radicale de la repr\u00e9sentation effectu\u00e9e par la modernit\u00e9 philosophique et artistique et, plus particuli\u00e8rement, par la ph\u00e9nom\u00e9nologie. Dans cette perspective, l\u2019alt\u00e9ration sera pens\u00e9e en tant qu\u2019alternative \u00e0 l\u2019opposition repr\u00e9sentation-expression, alternative qui dynamise le champ esth\u00e9tique.<\/li>
  3. Une \u00e9thique radicale, dans la mesure o\u00f9 l\u2019a\u00efsth\u00e9tique de l\u2019alt\u00e9ration d\u00e9bouche n\u00e9ces-sairement sur la question de l\u2019autre. Ce qui pose la question du rapport du champ \u00e9thique au champ politique \u00e0 travers une confrontation des visions de Bataille et de Levinas.<\/li><\/ol>\n\n\n\n

    L\u2019essentiel dans ce parcours consiste \u00e0 \u00e9claircir, \u00e0 travers le n\u0153ud de l\u2019alt\u00e9ration, l\u2019articulation commune de ces trois champs. Pour cela, l\u2019auteur revendique une (paradoxale) non-disciplinarit\u00e9 m\u00e9thodologique, dont Bataille est sans doute le repr\u00e9sentant exemplaire. La perspective ouverte par le travail critique sous chacun de ces trois modes d\u00e9bouchera ainsi sur une prise de position par rapport \u00e0 quelques-uns des questionnements d\u00e9terminants de la philosophie contemporaine \u2013 le d\u00e9bat esth\u00e9tique autour de la repr\u00e9sentation; le d\u00e9bat \u00e9thique \u2013 politique au fond \u2013, autour de la figure de l\u2019autre; et le d\u00e9bat ontologique. Le fil rouge de ce trajet conceptuel est assur\u00e9 par l\u2019analyse critique du champ du visible \u2013 la vision, le regard ainsi que la figure du visage \u2013, qui s\u2019est r\u00e9serv\u00e9 le statut d\u2019acc\u00e8s privil\u00e9gi\u00e9 \u00e0 l\u2019\u00eatre. Cette analyse critique m\u00e8ne ainsi \u00e0 une surcritique de l\u2019exp\u00e9rience de l\u2019\u00eatre.<\/p>\n\n\n\n

    Les trois modes sont d\u00e9velopp\u00e9s dans une perspective ontologique transform\u00e9e qui ne manque pas d\u2019affronter le monde dans son alt\u00e9ration actuelle. Penser donc le monde dans son alt\u00e9ration, en tant que cette alt\u00e9ration m\u00eame, veut dire suivre le geste surcritique de Bataille: briser l\u2019oubli de la philosophie disciplinaire qui est l\u2019oubli de l\u2019agir dans le monde. Bataille brise cet oubli en r\u00e9duisant les actualisations disciplinaires fig\u00e9es en formes discursives pour les ramener \u00e0 leur puissance \u00e9nerg\u00e9tique, op\u00e9ration que Manchev nomme illustration. L\u2019illustration n\u2019est pas le nom de la n\u00e9gativit\u00e9 du concept; elle est plut\u00f4t le degr\u00e9 intense de son effectivit\u00e9: la transformation \u00e9nerg\u00e9tique de la mati\u00e8re conceptuelle. L\u2019illustration est une op\u00e9ration effective qui brise les cha\u00eenes de l\u2019\u00e9quivalence par la perspective de l\u2019agir. Elle rouvre la puissance transformatrice du concept, non pour poser de nouveau l\u2019exigence de transformer le monde mais pour transformer sa transformation.<\/p>\n\n\n\n

    \u00abSelon Adorno,<\/em> \u00e9crit Boyan Manchev pour pr\u00e9senter son livre, la derni\u00e8re philosophie est celle o\u00f9<\/em> les concepts se transforment en images. L\u2019illustration surcritique trace d\u00e8s lors la limite de la philosophie: l\u2019\u00e9pith\u00e8te de \u201cdernier philosophe\u201d<\/em> s\u2019accorde \u00e0<\/em> Bataille mieux qu\u2019\u00e0<\/em> Hegel ou m\u00eame \u00e0<\/em> Nietzsche. La derni\u00e8re philosophie n\u2019est pas celle qui ach\u00e8ve mais celle qui alt\u00e8re.<\/em>\u00bb<\/p>\n\n\n\n

    BOYAN MANCHEV’S THE ALTERATION OF THE WORLD, TRANSLATED IN JAPANESE<\/a><\/h3>\n\n\n\n
    \"\"<\/figure>\n\n\n\n

    A philosophical book, purely so. Yet again, a book guided by speed, by an affirming, almost brutal power \u2013 as little academic as possible. <\/em><\/p>\n\n\n\n

    With these words the French writer and philosopher Michel Surya presents the book The Alteration of the World<\/em> (L\u2019alt\u00e9ration du monde<\/em>) written by Boyan Manchev. Issued in 2009 by the famous Parisian publishing house Lignes<\/em>, The Alteration of the World<\/em> proclaims the idea of change as an immanent force of the world \u2013 an idea grounded in what the book elaborates as a program of radical aisthetic<\/em> materialism. Its Japanese translation is made by the young Japanese philosopher Yumiko Yokota and comes as a result of nearly ten years of efforts.   Boyan Manchev\u2019s first book in Japanese is published by \u201cHosei\u201d University Press in the most prestigious Japanese series on contemporary philosophy Universitas<\/em> which also brought out the works of Jacques Derrida, Gilles Deleuze, Paul Ricoeur, Hans-Georg Gadamer, J\u00fcrgen Habermas, Michel Serres etc.<\/p>\n\n\n\n

    As the world changes every day before our eyes,<\/em> Boyan Manchev\u2019s <\/em>The Alteration of the World affirms the idea of change as the driving force of an alter-ontology which insists that the world be thought as a process of change, as this very change itself. <\/em>(Announcement of the French edition)<\/p>\n\n\n\n

    \u201eThe ultimate philosophy is not the one that brings completion but the one that brings change.\u201c<\/em> (Boyan Manchev)<\/p>\n\n\n\n

    \u2014-<\/p>\n\n\n\n

    Boyan Manchev in conversation with Amandine Andr\u00e9 and Emmanuel Moreira for Au bout de souffle :<\/a><\/p>\n\n\n\n

    L\u2019alt\u00e9ration du monde, Boyan Manchev<\/a><\/p><\/blockquote>\n\n\n\n

    The introductory part of Boyan Manchev\u2019s foreword (written in 2017) to the Japanese edition of The Alteration of the World<\/em> is available to read here.<\/strong><\/p>\n\n\n\n

    The alteration of the world: on alter-ontology <\/strong><\/p>\n\n\n\n

    To my Japanese friends <\/em><\/p>\n\n\n\n

    World horizons: metamorphoses <\/strong><\/p>\n\n\n\n

    What is the fate of matter in a world where a quasi-organic substance domineers over the alienated, plundered, mutilated world that is becoming a negation of the world? Where with each passing day the monstrous shadow of an immaterial Leviathan advances upon a breathless earth? What remains of our bodily matter, our desire and thinking, of the world\u2019s matter? What are the forms and modalities, by virtue of which the world\u2019s matter always traverses us, operates within us, restricts and governs us, yet gives a body to the potentiality for resistance, for pleasure, for freedom? Is it still possible to have a materialist frame of mind in this seemingly immaterial world?  <\/p>\n\n\n\n

    The question of materialism is the crucial question of today\u2019s philosophy. Hence, this question is posed urgently and, as always, imperatively but under new, radically transformed conditions. Nowadays, we are forced to consider the possibility \u2013 a repulsive one, even if only in a hypothetical form \u2013 for a \u201ctransformation of the human being\u201d, yet not so much in the sense of the new \u201ctranshumanisms\u201d, as in the sense of the new political anthropotechniques: the life forms or, if we prefer so, the doubles, the daemons of life forms and their intrinsic plasticity presently become more and more seized and appropriated, so as to be substantialised \u2013 reduced to an yielding substance, to the matrix of a new form of standardised production.   <\/p>\n\n\n\n

    But then again, what is this materialism in question? What kind of materialism and in relation to what matter?<\/p>\n\n\n\n

    On a transformational materialism <\/strong><\/p>\n\n\n\n

    In order to offer a response to these questions, The Alteration of the World<\/em> relies on a radical type of materialism. Published a decade ago, yet written in 2004-2005 (the manuscript rested in wait for the revival of the legendary publishing house Lignes<\/em>, founded and headed by Michel Surya, the truest follower of George Bataille\u2019s work), The Alteration of the World<\/em> tried to resuscitate the question of materialism in today\u2019s political and philosophical context and to outline the course of a modal ontology of existence: an alter-ontology<\/em>. Its leading objective was to affirm \u2013 in the midst of the world\u2019s transformation \u2013 the idea of the world as transformation itself<\/em>: against change \u2013 the betrayal<\/em>, if not the abolition \u2013<\/em> of the world, so as to affirm the world as change. Thus, the pioneering pledge of The Alteration of the World<\/em> consisted in opening up the horizon for a new materialism and a new ontology to come, at a time when in the French and European contexts neither ontology, nor materialism existed as self-evident philosophical projects, irrespective of the powerful programs of Gilles Deleuze and later on Alain Badiou: it was not ontology, even less materialism, that was the battle-cry of the day.    <\/p>\n\n\n\n

    After the publication of The Alteration of the World<\/em>, in the course of the last decade we witnessed the emergence of a whole series of new \u201ctendencies\u201d, often well mediated by the new relational means of current cultural economies that endeavour to react or respond to this new condition: \u201cnew\u201d empirical philosophies, materialisms, transhumanisms etc. that, although defined by the exigency of our altered situation, are often tacitly controlled and even subordinated by it insofar as the new cultural economies they belong to constitute their symptom. Transformational materialism therefore sets itself the goal to act within stark opposition to the relational and\/or \u201csocial\u201d turn of recent decades: the dynamic exigence of matter (and) things opposes the performative relations of the network age. The secret exigence of things, the exigence of forces and desires, the exigence of freedom and justice demandingly resists the everywhere dominant reality of performative capitalism. Instead of coping with a sterile fixation on \u201crelationality\u201d or the instrumental relations, today we must face the complex processes, the agents and the operations, the complicated techniques and forms of production and organisation whose understanding would be the only means of achieving the transformation of the initial conditions.  <\/p>\n\n\n\n

    Here we may give the symptomatic example \u2013 the tendency obscurely defined as \u201cobject-oriented philosophy\u201d, characterised by the attempt to oppose Kant\u2019s alleged idea of the correlation between the objects of knowledge and human consciousness, hence \u2013 between essence and existence, so as to reverse it via the insistence on the ontological equivalence of the relations among the objects. Clearly and openly defying these new para-materialistic and quasi-materialistic obsessions even prior to their formulation, The Alteration of the World<\/em> affirms the fact that the question of the world\u2019s matter, of matter\u2019s modes of expansion and transformational intensity, as well as the underlying question about the \u201cobjects\u201d or \u201cthings\u201d, is a question of crucial significance, inasmuch as it is a continuation and radicalisation of the question of subjectivity, i.e. of the agents and the forces. Furthermore, this question radicalises the political problem of decision, of discontinuance and of change. Instead of debating over \u201csimple\u201d, substantial or quasi-substantial things and relations (transformed into products), we must reformulate the question about the agents and the subjectivities, therefore the question about the conditions of change, of differing and ultimately \u2013 of decision (\u03ba\u03c1\u03af\u03c3\u03b9\u03c2<\/em>).<\/p>\n\n\n\n

    Today we do not require a putative overcoming of Kant (who was blamed for the \u201ccorrelationist\u201d turn, even though Kant\u2019s transcendental revolution is precisely an incision of any possible correlationism); on the contrary, today we face the necessity of formulating a new radically critical \u2013 surcritical<\/em> \u2013 philosophy that would confront the things of the world not as phenomena of human consciousness but as subjective agents, as interspersing stellar nebulae of consciousnesses. We cannot exclude the forces, the dynamics and power of the chaos and the cosmos. Hence, our objective is to confront the things as agents of complex hetero-simultaneous processes, such that we ourselves compose through our activities. Transformational materialism establishes the preconditions for understanding of and experimenting with the poietic and the auto-poietic potentiality of things. There is no thing in stasis. Things are agents \u2013 acts, effecting a transformation of groups of conditions composed by certain forces.<\/p>\n\n\n\n

    Hence, the crucial questions of philosophy, science and modern politics are the following ones: What is subject, or more generally \u2013 what is agent? What is process? What is change? What remains unchanged? What is matter that persists in time and what is this matter in question? What is persistence<\/em>? What is decision? What is the power of desire? What is the desire of things, the desire of matter itself? <\/p>\n\n\n\n

    *<\/p>\n\n\n\n

    This is why meteors must be understood as things of the world that traverse us, these metamorphic, dynamic, changeable, fluid bodies, disorganised, inert, quick, passing or persisting bodies that inhabit us, possess us, surpass us, stellar bodies that swarm within us, that are much too many, just like our brain cells, like the inorganic organs in our bodies, like the invisible prostheses that precede and exceed us as daemons of another age, of the other of time, as doubles of ourselves, secret, yet demanding, random, indispensable. The meteors, these celestial bodies or earthly stars that are no things or processes. Let us be possessed by them: they bring a different concept of matter that draws its force from the forces, the energy and the modalities that existed before the substance \u2013 by the accidental detour, clinamen <\/em>\u2013 the intrinsic movement of meteors, (their) one and only substance, their dazzling matter.<\/p>\n\n\n\n

    The alteration of the world <\/em>must not betray<\/em> the world \u2013 it must change<\/em> the world.<\/em><\/p>\n\n\n\n

    <\/p>\n\n\n\n

    Translated from the French by Filip Stoilov<\/em><\/p>\n\n\n\n

    <\/p>\n","protected":false},"excerpt":{"rendered":"A philosophical book, purely so. Yet again, a book guided by speed, by an affirming, almost brutal power \u2013 as little academic as possible.\n\nWith these words the French writer and philosopher Michel Surya presents the book The Alteration of the World (L\u2019alt\u00e9ration du monde) written by Boyan Manchev. Issued in 2009 by the famous Parisian publishing house Lignes, The Alteration of the World proclaims the idea of change as an immanent force of the world – an idea grounded in what the book elaborates as a program of radical aisthetic materialism. Its Japanese translation is made by the young Japanese philosopher Yumiko Yokota and comes as a result of nearly ten years of efforts. \nBoyan Manchev\u2019s first book in Japanese is published by \u201cHosei\u201d University Press in the most prestigious Japanese series on contemporary philosophy Universitas which also brought out the works of Jacques Derrida, Gilles Deleuze, Paul Ricoeur, Hans-Georg Gadamer, J\u00fcrgen Habermas, Michel Serres etc.\n\nAs the world changes every day before our eyes, Boyan Manchev\u2019s The Alteration of the World affirms the idea of change as the driving force of an alter-ontology which insists that the world be thought as a process of change, as this very change itself. (Announcement of the French edition).\n\n\u201eThe ultimate philosophy is not the one that brings completion but the one that brings change.\u201c (Boyan Manchev)","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[159],"tags":[],"_links":{"self":[{"href":"https:\/\/boyanmanchev.net\/blog\/wp-json\/wp\/v2\/posts\/1302"}],"collection":[{"href":"https:\/\/boyanmanchev.net\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/boyanmanchev.net\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/boyanmanchev.net\/blog\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/boyanmanchev.net\/blog\/wp-json\/wp\/v2\/comments?post=1302"}],"version-history":[{"count":6,"href":"https:\/\/boyanmanchev.net\/blog\/wp-json\/wp\/v2\/posts\/1302\/revisions"}],"predecessor-version":[{"id":2951,"href":"https:\/\/boyanmanchev.net\/blog\/wp-json\/wp\/v2\/posts\/1302\/revisions\/2951"}],"wp:attachment":[{"href":"https:\/\/boyanmanchev.net\/blog\/wp-json\/wp\/v2\/media?parent=1302"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/boyanmanchev.net\/blog\/wp-json\/wp\/v2\/categories?post=1302"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/boyanmanchev.net\/blog\/wp-json\/wp\/v2\/tags?post=1302"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}