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Anaximader’s Map of the World NOTES ON EUROPE The dogmatic sleep International Conference October 29-31, 2019 CEAA | Centro de Estudos Arnaldo Araújo Escola Superior Artística do Porto Portugal NOTES ON EUROPE The dogmatic sleep Proceedings Edited by Eduarda Neves Luís Lima Nuno Faleiro Rodrigues CEAA | Centro de Estudos Arnaldo Araújo Art and Critical Studies research group Porto: ESAP, October 29-31, 2019 Title: NOTES ON EUROPE. The dogmatic sleep. Proceedings Editors: Eduarda Neves, Luís Lima and Nuno Faleiro Rodrigues © Authors and CEAA/ESAP-CESAP, 2020 Cover design: Alba Zarza Arribas Edition: Centro de Estudos Arnaldo Araújo /ESAP-CESAP 1st edition: March 2020 Print on line pdf available at. http://www.ceaa.pt/ https://comum.rcaap.pt/ ISBN: 978-972-8784-89-8 This publication was funded by national funds through FCT - Fundação para a Ciência e a Tecnologia, I.P., within the project UIDB/04041/2020. The texts published were submitted to a peer review process. The authors of the texts have the exclusive responsibility of image copyrights printed in the correspondent texts. The editors do not accept any responsibility for any improper use of images and any consequences following. Centro de Estudos Arnaldo Araújo Escola Superior Artística do Porto Largo de S. Domingos, 80 4050-545 PORTO, PORTUGAL Phone: (+351)223392130 Email: [email protected] www.ceaa.pt NOTES ON EUROPE. The dogmatic sleep "In fact, the question of the essence of Europe is not mysterious or unanswerable. (...) But let us not worry about sterile questions about the true borders and ethnic entities of Europe. There is no doubt that Europe has neither a substantial popular base nor strong borders to the east and the southeast, nor an unequivocal religious identity (...) The question should not be: who, according to what criteria and what traditions, belongs to a "true Europe"? (...) but: which scenes do Europeans play in their decisive historical moments? What are the ideas that animate them, the illusions that mobilize them? How has Europe achieved its driving history and by what means does it keep moving? Where does Europe's power and unity run the risk of failing?" [Peter Sloterdijk | If Europe Awakes] "Let this new Europe keep its luminous memory this way: philosophy, democracy, the Enlightenment, and even what is called, in a very dubious way, "secularization". May it also keep its nocturnal memory, the memory of all the crimes it committed in history and which were committed in its name, all these forms of hegemony, of colonialism, and, in the course of this century, all the monstrosities of European totalitarianism: fascism, nazism, stalinism (...) But I still appeal to you, to a Europe that (...) proposes a "new international" and not a "cosmopolitanism". [Jacques Derrida | Letter to Europe] The notion of "Europe" has been questioned since the last decades of the twentieth century, especially in the territory of the so-called European Studies. Since World War II, Europe has lost its visionary project of a privileged race of the human kind, thanks to the consequences of its policy of self-destruction, already present in the first half of the last century, to the effects of decolonization and the loss of ethnocentrism. The convulsions at the level of world politics and geopolitics definitely change the course of history. What Europe is left after the great historical controversies that have crossed and continue to cross it? What critical framework is possible to outline today so as to understand the various interactions and disseminations that make Europe fundamentally a kind of financial and commercial brand? What place can there still exist in the world for a Europe that does not yield to the imperialist tradition? As Sloterdijk critically questions, is this commonplace that tries to formulate Europe as a "unity of differences" or "a set of contradictions" a empty one? What is the possibility of a heterotopic becoming for Europe? How to wake it from the dogmatic sleep as did Kant in respect to Reason? Since the modern age, in which European cartography has practically reduced the terrestrial globe and the representation of the world to Europe, until today, the old continent loses its enchantment, its mystical character, being increasingly challenged as a paradigm. If it is true that it will continue to be privileged, this fact can not prevent us from thinking about what we are as history, from establishing a dialogue with ourselves, a kind of personal archeology. Similarly, in the territory of art, Europe has been the subject of complex debates, in the domain of which some artists have been called in to participate, questioning both the political reorganization of post-Second World War, recent political decisions, or artistic mapping based in geopolitical strategies in a global context. If European art was regarded as the world’s art, its protectorate seems to have been emptied. Will those who Sloterdijk calls "the second-rate artists" be the ones who continue to overestimate heterogeneity and otherness, making efforts to maintain the myth of the European dream? CONTENTS ANGELUCCI, Daniela – Tremor, Uncertainty, Invention. Europe and the sea, p.11 BALONA, Alexandra – Disfiguring Figures. The political potentiality of Marlene Monteiro Freitas’s choreographic work, p.18 CÁDIMA, Francisco Rui – Europe out of the Picture, p.36 CASTRO, Paulo Alexandre e – Then and Now: cultural Europe in agony on Zambrano's thought, p.57 CRUZ, Carla – European Dream. “Keep bangin’ on the wall”, p.64 DI MEO, Carmen – “Europe” in Literary Sources: A Political Ideal, and a Strategy, p.79 FILYUK, Kateryna – Eurorenovation (Euroremont): the art of concealing, p.97 GONÇALVES, Rosa – Mental Health in Portugal and Europe, p.105 IRRERA, Orazio – Europe’s onset and the universalization of Western Culture. Philosophy, antihumanism and colonialism according to Michel Foucault, p.107 KOTSANAS, Panagiotis – Kotsanas Museum of Ancient Greek Technology, p.108 LAMBERT, Maria de Fátima – To Draw Borders and the Aesthetic Mind: reviewing Europe with Almada Negreiros, p.109 LENGYEL, Dominik; TOULOUSE, Catherine – Europe's Architectural Identity – a visualisation method of ideas, p.126 LIMA, Luís – Europe: Univocity or Equivocity? A reading between Gilles Deleuze and Jacques Rancière, p.138 MICHEL, Andreas – Cosmopolitanism, Populism, and Democracy, p.153 MIRANDA, Luís – From Peripheral to Cosmopolitan. The Crisis-Images in Miguel Gomes Arabian Nights, p.167 MOLL, Łukasz; POSPISZYL, Michal – Europe without Organs? Opicinus de Canistris and the New Anomos of the Earth, p.179 MONTANARO, Mara – Deprovincializing and denationalizing European Feminisms, p.197 MOREIRA, Inês – Two Extremes at the European Peripheries: Baltic and Iberian post-industrial cultures, p.213 RUIZ DE SAMANIEGO, Alberto – Europe’s Sickness, p.228 STEINWEG, Marcus – Euroamericanism, p.239 SUSIGAN, Cristina – Gerhard Ritcher: between the sayable and the intelligible, p.245 TEXTS TREMOR, UNCERTAINTY, INVENTION Europe and the sea Daniela Angelucci Università Roma Tre - Dipartimento di Architettura e Filosofia / Roma Tre University - Department of Philosophy, communication and media studies, Rome, Italy Abstract In recent years the migrations that cross the sea around Europe call into question the philosophy, which is urged to think about this Outside. How can we avoid an objective discourse, but also the offence of being too familiar with situations so different from our own, as European citizens? By calling into question the category of "intercessor" proposed by Deleuze, perhaps the artistic narrative can help us in this approach. The sea as a mobile territory can then be described in the tremor that animates it (Glissant), in the uncertainty that it implies (Melville), in the invention of a new space and of a new people that it could bring with it (Deleuze and Guattari). These three characteristics emerge in the work of video artist Laura Waddington, Border, as an example of invention and intercession that makes tremor and uncertainty visible. The situation of Europe and its borders is an urgent theme of our present, which calls philosophy into question. The most urgent event today concerns the migrations that cross the sea around Europe, and it should force philosophy to think. In 2016 more than 5000 migrants died in the Mediterranean; in 2017 more than 100,000 people landed in Italy, including about 15,000 unaccompanied minors; 3 October 2016, near the island of Lampedusa, in Sicily, 366 persons died just half a mile from the coast and the salvation. In front of the European sea, crossed by migrations, the first step of philosophy should be to think about the kind of narrative that we aim to legitimize in this respect. The question is: How can we avoid an objective discourse (what Lacan called the discourse of university), but also the offense of an excessive familiarity with situations so different from our situation, so harder than our situation, as European citizens? To borrow a concept from Deleuze and Guattari, Daniela Angelucci, TREMOR, UNCERTAINTY, INVENTION. Europe and the sea we can call into question the category of "intercessor": becoming someone's intercessor means trying a continuous exchange of points of view, in an affective, political and stylistic adhesion, instead of speaking in his/her place. The theoretical and political sense of this concept – intercession – is that one of refuting the claim of the intellectual, of the philosopher, to speak for others, attributing to himself the right or the duty to be their spokesperson. I quote Deleuze who asks: "Who speaks and who acts? It is always a multiplicity, even in the unique person who speaks or acts”. This multiplicity is what produces a stammering, an uncertainty, for Deleuze and Guattari, a becoming-minor of the language. In the notable book Migrancy, Culture, Identity, Iain Chambers talks about thinking with migration, and emphasizes how thinking with migration and not about migration means questioning our position with respect to language, to our history and culture.

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