Biogea is a mixture of poetry, philosophy, science, and biography exemplary of the style that has made Michel Serres one of the most extraordinary thinkers of his age. His philosophical and poetic inquiry sings in praise of earth and life, what he names singularly as Biogea. In these times when species are disappearing, when catastrophic events such as earthquakes and tsunamis impale the earth, Serres wonders if anyone “worries about the death pangs of the rivers.” And for Serres, one can ask the same question of philosophy as the humanities increasingly find themselves in need of defenders. Today, all living organisms discover themselves part of this Biogea. “Today we have other neighbors, constituents of the Biogea: the sea, my lover; our mother, the Earth, becomes our daughter; this beautiful breeze which inspires the spirit, a spiritual mistress; our light friends, the fresh and flowing waters.”
For the first time in English, the introductory volume in a major French philosopher’s groundbreaking series of poetic transdisciplinary works
Michel Serres is recognized as one of the giants of postwar French philosophy of knowledge, along with Gilles Deleuze, Jacques Derrida, Michel Foucault, and Gilbert Simondon. His early five-volume series Hermes, which appeared in the 1960s and 1970s, was an intellectual supernova in its proposition that culture and science shared the same mythic and narrative structures. Hermes I: Communication marks the start of a major publishing endeavor to introduce this foundational series into English.
Building on the figure of the Greek god Hermes, who presides over the realms of communication and interpretation, Hermes I embarks on a reflection concerning the history of mathematics via Descartes and Leibniz and culminates by way of a Bachelardian logoanalytic reading of Homer, Dumas, Molière, Verne, and the story of Cinderella. We observe a singular poetic philosopher seeking to bridge the gap between the liberal arts and the sciences through a profound mathematical and poetic fable regarding information theory, history, and art, establishing a new way to think about the production of knowledge during the late twentieth century. In these pages, students and scholars of philosophy will discover an extraordinary project of thought as vital to critical reflection today as it was fifty years ago.
Unveiling the hidden connections in the network of knowledge
Hermes II: Interference is the second in a series of works by philosopher Michel Serres using Hermes, god of communication, as an archetypal symbolic figure for reflecting on philosophy and the arts and sciences. Serres delves into the concept of interreferentiality, proposing that every node—whether it be knowledge, objects, or people—exists within a network where it both receives and transmits information. He argues against the existence of a dominant center or pole within these networks, emphasizing that each node can temporarily serve as a focal point depending on context.
Serres presents unique insights into topics such as the nature of knowledge, the world of objects, intersubjectivity, the origins of geometry, the interplay of music and background noise, and empiricism. By identifying parallel structures across these areas, Serres unifies them into a comprehensive theoretical framework, revealing hidden connections and potential future influences. Additionally, this work includes a critique of Gaston Bachelard’s The Formation of the Scientific Mind and concludes with an analysis of communication in Hergé’s The Castafiore Emerald.
Hermes II is a unique blend of ancient and modern perspectives, combining rigorous analysis with an optimistic outlook and highlighting the interconnectedness of knowledge and its implications for fostering peaceful relations within the network of life.
World-renowned philosopher, Michel Serres writes a text in praise of the body and movement, in praise of teachers of physical education, coaches, mountain guides, athletes, dancers, mimes, clowns, artisans, and artists. This work describes the variations, the admirable metamorphoses that the body can accomplish. While animals lack such a variety of gestures, postures, and movements, the fluidity of the human body mimics the leisure of living beings and things; what’s more, it creates signs. Already here, within its movements and metamorphoses, the mind is born. The five senses are not the only source of knowledge: it emerges, in large part, from the imitations the plasticity of the body allows. In it, with it, by it knowledge begins.
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