Bensusan, Hilan2025-01-232022https://hdl.handle.net/20.500.14135/1642The thesis begins to be drawn from a nuisance: the world as we know it continues to be directed towards environmental, social, and ethical cataclysms. Unfortunately, these assertions are neither moral nor questionable. That is what there is, despite the existence of a community, cultural and economic movements that seek to survive the end of the world. The solutions that we see designed at the most question the need for the end of capitalism, almost always without considering what some theorists have pointed out in different ways: capitalism has a tremendous revolutionary and reifying force in its processes – to which Silvia Federici would add, almost always reactionary. Thus, not only is the world heading towards endless extractability, of natural resources and epistemic resources, but it is also heading towards an increasingly proletarianized, surrounded, and machined existence for the majority of the planet’s inhabitants. When investigating the presuppositions of the modern text, mainly philosophical, as suggested by Denise Ferreira da Silva, I tried to understand what, in ontoepistemological terms, allows the permanence of the world as we know it. This happens given the scenario described, and from the understanding that it is still necessary and always possible to (r)exist – however, not preventing the end of this world, but, on the contrary, contributing to its end (da Silva). I understand, as the authors mobilized in this text – such as the Martinican Édouard Glissant, the AfricanAmerican Saidiya Hartman, and da Silva herself –, the fact that the racial arsenal gestated in modernity is what should end for this world to end. In this sense, the thesis investigates the constitution of otherness in the so-called “modern text”, as well as presents some contemporary discussions that sought to produce thought from what Walter Mignolo called the “colonial difference”. Starting from the diagnosis of the constitution of the transparent self (the constitution of the subject in the postEnlightenment) in da Silva and from the prerogative set by Glissant regarding opacity, I try to draw what would be the end of the racial arsenal and the end of this world from that what is left: the ghosts, the traces, and the specters. For not constituting full presences –“presence” as another name of metaphysics –, for refusing to reify the extractability proclaimed by the modern text, for not inscribing through essentialisms in the philosophical and political thought of transparency, as well as its concomitant emancipatory projects civilizations and those present in contemporary religious fundamentalisms, they are the memories, the traces, the inscriptions that will enable the irruption of the real. The (po)ethics is the formal and material modus with which we deal with the refusal of transparency and reaffirm the right to opacity (Glissant) as the only possible way of being in the world. Thus, the text is an attempt to find – also along with contemporary philosophical-feminist literature – what is left over and what will constitute our new world since the end of raciality.Documento textualporAcesso abertoTransparênciaOpacidadeFilosofiaTese