Ethnographic collections held within these sites tell very particular histories about the colonial experience, including how Native culture was transformed into forms of exclusive property through practices of research, collecting, and documentation. Museums, archives, and libraries are important places of re-connection and re-animation for Indigenous peoples and communities. Combining these historical thinkers with Malabou's work on epigenesis, this essay ultimately concludes that there is indeed a coming of a philosophy of life sciences that may be able to confront the continental/analytic split as well as the more general split between science and philosophy at-large, a possibility that the fugue and abandon of speculative realism – having cast itself into a post-critical and post-metaphysical position – is simply unable to offer. Defending a preservation of Kant and the trascendental in following my mentor Catherine Malabou, this essay pushes for a philosophy of life in lieu of pure mathematics, as practiced by speculative realists. Research on Foucault as a Kantian as well as a student of Canguilhem is reviewed to show how Foucault’s genealogical approach is adapted from Canguilhem’s Nietzschean historization of medicine and pathology, largely situating himself within a reading of the organized/organizing living-beings of Kant’s Critique of Judgment to do so. Speculative realists are simply walking away, disavowing Kant’s canonization, and call us to “Relinquish the Transcendental!” and break with philosophical traditions that take as their foundation the thinking of being beyond empiricism. At the heart of today’s return to ontology is Kant and his interlocutors whom we must decide on if continental philosophy can decide what to do with matter, spacetime, the living, the brain, our genes, etc.
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