Телеграм канал «Политическая теория и философия (Political theory and philosophy)»

⛓️‍💥Опен-колл для докладчиков открыт!

Международная конференция молодых ученых «Векторы 2026» пройдет с 16 по 19 апреля и объединит секции семи тематических направлений:

• Критика канона
• Политическая философия
• Образы религиозного
• Культура и повседневность
• История и память
• Тело и институты
• Наука и технологии

В этом году программа конференции будет представлена 27 секциями и круглым столом, ключевыми спикерами которых станут ведущие эксперты международного академического и практического сообщества.

⛓️‍💥Вы также можете принять участие в «Векторах» в качестве докладчика, для этого необходимо заполнить форму через кнопку «подать заявку» на странице выбранной секции. Внутри формы нужно будет оставить аннотацию доклада объемом 400-700 слов (без учета библиографии).

📢 Прием заявок продлится до 28 февраля включительно.

До встречи совсем скоро!✨

Loïc J. D Wacquant - Bourdieu in the city: challenging urban theory

Building on three decades of comparative research on marginality, ethnicity, and penality in the postindustrial metropolis, Loïc Wacquant offers a novel interpretation of Pierre Bourdieu as urban theorist. He invites us to explore the city through what he calls the trialectic of symbolic space (the mental categories through which we perceive and organize the world), social space (the distribution of capital in its different forms), and physical space (the built environment). On this reading, Bourdieu's topological sociology gives us the tools both to energize and also to challenge the canon of urban studies and to redraw their theoretical landscape.

Pierre Bourdieu - Practical reason: on the theory of action

Do social classes really exist? Is disinterested action really possible? What do the family, the church, and the intellectual world have in common? Can morality be founded on hypocrisy? What is the “subject” of action? In this new volume, one of France’s foremost social thinkers of our time responds to these major questions and to others, thus tracing the outlines of a work that could be called “Pierre Bourdieu by himself”. In these texts, the author tries to go to the essential, that is, the most elementary and fundamental, questions. He thereby explains the philosophical principles that have led to his social science research and the idea of the human that guides his choices there. With the lucidity allowed by retrospect, Bourdieu brings out the fundamental theories of his greatest books, notably Outline of a Theory of Practice and The Logic of Practice, and, with an eye to the future, presents the first results of his most recent work on the state, the anthropological moorings of the economy, and male domination. Bourdieu’s theory is both a philosophy of science dedicated to revealing the objective relations that shape and underpin social life, and a philosophy of action that takes account of agents’ dispositions as well as the structured situations in which they act. This philosophy of action is condensed in a small number of key concepts habitus, field, capital and it is defined by the two-way relationship between the objective structures of social fields and the incorporated structures of the habitus.

Daniel C. Barry - Die Geschichtsschrift – on Formalising History

Any theory of historicity requires, commands, entails an encounter between thinking and its history. What we witness here, we might say, is the chance of historicity. For it is in this encounter with its history that thinking is offered the prospect of its own historical comprehension. Yet, the very achievement of historicity also coincides with an inherent danger. For the concept of historicity portends its immanent ruination and collapse. Because when this thinking becomes ‘for itself’, it is opened to the risk of its self-unification. Such a thinking would thus resume and (re) appropriate its history and therefore reappropriate itself. That is to say, it would live and breathe in absolute self-community, in an interpenetrating self-consciousness. Both in-itself and for-itself. By comprehending its own history, thought would therefore culminate in the comprehension of a totality. Here, an outside, a transcendent Other, is appropriated and re-appropriated to figure a whole where no Other figures outside this entirety. The history of thought would be conceived according to an absolute presence of thought to itself. History thus features as entirely present to thinking. Thus, thinking would be without historicity. Since the concept of historicity seems to produce and induce a thorough privilege of the present, history, as Parmenides held, must be thought under the species of that which remains and persists, proximal and disponsible. Such is the drama of historicity: its self-dissolution, the cancellation of its dialectic where the “two fuses into One”. Idealism. This scandal is precisely what Alain Badiou’s Marque et manque: à propos du zéro seeks to remedy. Certainly, Badiou’s endeavour in this text is not at all an apology for idealism, but rather a rehabilitation of the concept of historicity.

https://www.crisiscritique.org/storage/app/media/daniel-c-barry.pdf

Marie Gottschalk - The Making of the Deportation Machine

The pillars aren’t new. They were built over decades, with bipartisan consensus.

There is perhaps no better place to start in tracing the roots of this moment than The Migrant’s Jail, historian Brianna Nofil’s magisterial study of the mutual development of U.S. penal and immigration policy over more than a century. The political and institutional pillars of the system as we know it today were not put in place relatively recently, Nofil shows. On the contrary, they emerged over decades through bipartisan consensus and complex interactions between federal, state, and local authorities.

https://www.bostonreview.net/articles/the-making-of-the-deportation-machine/

Key MacFarlane - The space of ideology. Henri Lefebvre in California

From 1983 to 1984, the French philosopher Henri Lefebvre spent a semester as a visiting professor in the History of Consciousness programme at the University of California, Santa Cruz. Lefebvre came to California in his 80s, in the final decade of a prolific and adventurous life of thought and political activity. He was accompanied on the West Coast trip by the young French architect Serge Renaudie, who had hoped to write a book with Lefebvre on the concept of complexity. As Renaudie recalls, during their flight to the United States Lefebvre anticipated that he would be barred entry owing to his revolutionary Marxist commitments. He was surprised when he was able to cross the border with ease. A large police officer even helped him through the formalities.

The California that Lefebvre encountered in the 1980s was, by his own assessment, ‘no longer the California of radical protest’. It was in fact this historical change that attracted him to the region. In a short report on ‘Computing and Urbanisation in California’, published the year after his tenure in Santa Cruz, Lefebvre revealed his
reason for accepting the offer to teach in California: to study the social and technological developments unfolding there. In France there was at that point already talk of Silicon Valley and the possibility of a new ‘modernity’, that is, post-modernity. ‘Everyone knows’, he wrote, ‘that there is a shift in global activity towards the Pacific’. Such a shift could be detected in the explosion of urban growth along the West Coast of the United States, particularly in Los Angeles and the San Francisco Bay Area. What lent this urbanisation its distinctive character, Lefebvre observed, was its entwinement with the rise of computing in the region, which he diagnosed as a newly dominant form of territorial production.

https://www.radicalphilosophy.com/wp-content/uploads/2026/02/rp220_MacFarlane_Lefebvre.pdf