https://www.peren-revues.fr/revue-k/96 Entrées d’index fr 0 https://www.peren-revues.fr/revue-k/1633 In Works of Love (1847), Kierkegaard understands neighborly love as an individual ethics of inwardness, one that does not seek to be the source of social or political transformation. This stance has led the author to be categorized as conservative, seeking to preserve a status quo that was in his favor. He also rejects the thesis that societies progress in such a way that they might one day achieve utopia, a society where inequalities are but a distant memory. For him, power relations do not disappear over the course of history; rather, they simply transform into more subtle mechanisms, where values become representations without being truly embodied by individuals. In this context, he considers neighborly love—in its intersubjective aspect—to be a form of everyday resistance, that is to say a way of recognizing the other as a subject when they are reified or instrumentalized. However, we will take a step back from Kierkegaard’s claim that his ethics is apolitical, and instead examine the political potential of what we could call the minima amoris acta. sam., 17 janv. 2026 21:03:26 +0100 dim., 18 janv. 2026 22:02:55 +0100 https://www.peren-revues.fr/revue-k/1633 https://www.peren-revues.fr/revue-k/1282 In Lucretius' poem, the knowledge of natural phenomena offers an understanding of things capable of freeing human beings from ignorance and fears. This prescriptive dimension of nature seems foreign to modernity. In the present work, we start from this presumed difference between the two forms of investigation to show that science, despite the communis opinio, actually possesses a normative charge. In the last section, we will consider the prescriptive dimension of contemporary science to tackle the issues emerging from the current ecological crisis. ven., 09 févr. 2024 15:13:24 +0100 ven., 09 févr. 2024 15:13:43 +0100 https://www.peren-revues.fr/revue-k/1282 https://www.peren-revues.fr/revue-k/92 The essay attributes to the figure of Antigone a destituent power capable of sovverting a idea of politics based on death. In this sense, Antigone looks like not only as anti-dialectical figure, but as political figure too; in fact, she is not fighting against the Creon, as Hegel declares, she is leaving rather the weight of its violence: Antigone is not against power but she is far from it. In this way she shows to the chorus - the people of Thebes - her uncle’s tyrannical power. mar., 28 nov. 2023 11:12:55 +0100 ven., 19 janv. 2024 15:19:44 +0100 https://www.peren-revues.fr/revue-k/92