The Hegelian atheism is an atheism of the God’s death. If the hegelian God is the same thing that the lógos (that is to say, the rationality of the real) then the alienation (Entaüsserung) of the logical Idea in the Nature must be understood as the God’s death. That alienation is due to the dialectics of the Ground (grund) exposed in the logic of the essence: The essence is the abyssal Ground of the existence (Existenz). Said otherwise: the essence founds (...) the existence sinking, that is to say, disappearing as such essence. Similarly the God’s death is the Ground of the real. So God is not but the God’s death. (shrink)

Laetitia in Spinoza has a twofold meaning: on the one hand is a passion, then is a product of inadecuates ideas and is associated with the first kind of knowledge (Imaginatio); on the other hand is expression of the Conatus and is an active affect (Fortitudo) connected with the third kind of knowledge (Scientia intuitiva). This second meaning confront us to a happines no human, frozen, abyssal which prefigure thinkers as Nietzsche, Bataille or lanchot.

Este ensayo pretende mostrar que la geometría para Spinoza no es un mero modo retórico de exposición, extrínseco al contenido así expuesto. La identidad spinoziana de razón (lógica) y causa (física) indica que la geometría es más bien el carácter, el modo de ser (el êthos) de lo real. Este ensayo explora asimismo algunos problemas que plantea tal identidad de razón y causa, como el carácter analítico de toda relación causal o la imposibilidad del tiempo.

In this paper we will explain, first, the biopolitical conceptions of three contemporary thinkers ―Hannah Arendt, Michel Foucault and Giorgio Agamben― with the purpose of defining the biopolitical notion of “life”. Then we will try to regain ―following Deleuze― a concept of “life” that allows us a relation to politics opposite of that of the biopolitics. This alternative conception of “life”, crossed by the idea of immanence, will find its fullest expression in the work of Spinoza. Finally, we will try (...) to determine what kind of politics is possible from such a conception. Such a politics should not be limited to bare life management, but it should consist in a composition of the multitude powers that we could call, following Spinoza, “democracy”. (shrink)