(Des)troços: revista de pensamento radical: Announcements
(Des)troços: Journal of Radical Thought (e-ISSN 2763-518X) is an open-access electronic journal with rolling publication, organized into two annual issues. It is affiliated with the research group The State of Exception in Contemporary Brazil: For a Critical Reading of the Argument of Emergency in the National Political-Legal Scenario, based in the Department of Labor Law and Introduction to the Study of Law at the Faculty of Law of the Federal University of Minas Gerais. Our editorial line proposes to brush against the grain the philosophical tradition and give voice to underground or marginalized currents of thought. We seek to promote a radical and interdisciplinary critique of the discourses that have shaped and continue to shape the construction of Law and the State in the West. These discourses, based on authoritarian views of politics, conceal structures and mechanisms of domination, such as gender, class, race, and sexuality, which ultimately normalize exception and legitimize the violence of political and legal power. The journal accepts papers in continuous flow for the two issues of the annual volume, in addition to contributions to thematic dossiers.
Publicação do Dossiê #12 | Judaísmo An-Árquico: Antissionismo, Messianismo e Cabala Radical (1º/2026)
Olá, queridas autoras e leitoras! É com grande alegria que anunciamos a publicação da edição do primeiro semestre de 2026 da (Des)troços: revista de pensamento radical. O Dossiê #12 – Judaísmo An-Árquico: Antissionismo, Messianismo e Cabala Radical, organizado por Andityas Matos e Yochanan Schimmelpfennig, reúne contribuições que exploram diferentes vertentes do pensamento judaico radical, articulando debates sobre antissionismo, messianismo, cabala e crítica política contemporânea. Esta edição conta com 11 artigos originais, 2 ensaios, 1 tradução, 1 resenha e 1 produção artística, totalizando 298 páginas. v. 7, n. 1 (2026) | (Des)troços: revista de pensamento radical Convidamos você a acompanhar as atualizações do nosso grupo de estudos no Instagram: @estadoexcecaobrasil, onde divulgamos publicações, eventos e oportunidades. Desejamos uma excelente leitura! Equipe Editorial
(Des)troços: revista de pensamento radical
Call for submissions: [Call for (In)submissions] - Dossier #14 – Fighting without arkhè (1srt semester 2027) | Dossier organized by Fransuelen Silva and Erwan Sommerer
How to think, mobilize and struggle when one is suspended in the void? Reiner Schürmann, in The Principle of Anarchy, calls for breaking with the Western metaphysical tradition of arkhè, that is to say with the structure that articulates origin and command. Over time, this structure has imposed on thought and action different regimes of foundation, organizing them according to first principles, aiming to remove them from change and doubt. In this horizon, the work of deconstruction of metaphysics aims to free action from its foundation and leaves it as “suspended in the void”. The “principle of anarchy” thus designates the moment when one abandons the search for a substitute arkhè and where one assumes the paradox according to which the only principle that supports theory and practice is precisely the absence of principle. But it is then necessary to pose the question, to which Schürmann himself devoted himself without really finding an answer, of the possibility of grasping political action through the prism of this suspension in the void. In reference to Arendt, he evokes the popular societies of the French Revolution, the Commune, the Soviets, councilism... In other words, the revolutionary in-betweens, when historical continuity is broken, when action is no longer supported by a tradition or by determinisms, and when the field of political, institutional and existential possibilities fully opens. In these moments of “caesura”, acting and doing are no longer commanded by a first foundation but become a pure presence, the principle of anarchy and the void thus breaking into the world. An attentive reader of Schürmann, Miguel Abensour saw in it the specific moment of “insurgent democracy”: this installs itself in the interval, proper to revolutions, between previous forms, when the old order has been abolished, and the forms to come, before the State and institutions, order and discipline, are reestablished. In reference to the anarchist Gustav Landauer, he identifies in these moments a democratic aspiration and action hostile to any institutionalization and which, by “a systematic, obstinate practice of conflict” can “open to the acting of the people the widest horizon of chances”. Here, as with other theorists, freedom passes through a post-foundational anarchism (Hakim Bey, Saul Newman, Tomás Ibáñez, Andityas Matos, etc.), through a destituent power, avoidance of the realization and reproduction of power (Giorgio Agamben) where the people appears as the name of an unappeased antagonism against the State-form. And one will also be able to understand the caesura as disidentification, when the identities imposed and hierarchized by the State, whether socio-economic, of race or of gender, are subverted or annulled, removed from the procedures that usually fix the norms of behavior and sort subjects. But a question arises: how to occupy and hold this position today? Is it really possible to mobilize and to struggle without appealing to principles, without affirming values or identities? One can thus agree with Schürmann and Abensour while wondering what a struggle without arkhè really is, which refuses to fall into the trap of certainty and the construction of new moral or identity norms. Does such a struggle have a concrete existence or is it only an abstract concept? It thus appears that a “post-foundationalism of resistance” (to paraphrase bell hooks), notably in the framework of feminist, decolonial or anti-racist mobilizations, cannot do without a reflection on the paradoxical use, at once alienating and emancipatory, of identity. Several paths can be opened in this sense. One can consider it necessary to reason in terms of strategic essentialism and consider that the struggle can rely on principles or deploy identities without falling into the trap of arkhè. One can also attempt to preserve fluidity and disidentification at the very heart of the struggle against exploitation and oppression, as is the case in certain queer mobilizations, by considering that only the continual subversion of identity boundaries makes it possible to counter domination. One can finally situate free acting only in sequences of radical rupture, insurrectional or riotous, which alone would be constitutive of the commune as a social relation and as a pure event (Joshua Clover). More broadly, it is necessary to question the tension that arises from the obligation to sometimes appeal to methods, thus to modes of thinking, procedures, types of relations, even to social or legal institutions, linked to the structures that one contests or that one wants to abolish. We thus invite the submission of works that explore both the theoretical methods of struggle against the foundations that command thought and acting, and the practical methods by which it is possible to seek to free oneself from these foundations in the framework of concrete mobilizations. We wish to welcome contributions which, in their diverse expressions, experiment modes of acting without arkhè, opening a space to other forms of existence, of creation and of living together. We also emphasize that, beyond this thematic issue, (Des)troços: Journal of Radical Thought accepts general submissions on a rolling basis, provided they align with the journal’s commitment to radical thought and its editorial line, as described at: https://periodicos.ufmg.br/index.php/revistadestrocos/about. Submissions must be made through the OJS platform, following the submission guidelines for texts (https://periodicos.ufmg.br/index.php/revistadestrocos/about/submissions). Academic degree requirements do not apply to image submissions, which will be evaluated exclusively by the editorial board. Text-based submissions will be reviewed by the editorial board and through a double-blind peer review process. Once approved, texts and images will be published in the journal’s thirteenth issue of the magazine, scheduled for release in the first semester of 2027.
Publication of Dossier #11 | Political Animals: Animality, Community, and the Future of the Political Body (2nd/2025)
Hello, dear authors and readers! It is with great pleasure that we announce the new issue of (Des)troços: journal of radical thought. In this volume, we delve into the dossier “Political Animals: Animality, Community, and the Future of the Political Body,” edited by Carlo Salzani. Between howls, becomings, and critiques of anthropocentrism, we invite you to brush tradition against the grain in order to rethink the boundaries of the human and the agency of living beings. This issue brings together a robust body of 33 contributions, including: 28 original articles (from both the dossier and the continuous submission section); 1 essay; 2 unpublished translations; 1 book review; and 1 artistic contribution. https://periodicos.ufmg.br/index.php/revistadestrocos/issue/view/2404 We invite you to follow updates from our study group on Instagram: @estadoexcecaobrasil, where we share recommendations, events, and opportunities. We wish you an excellent reading experience! Editorial Team
Call for submissions: [Call for (In)submissions] Dossier #13 - 100 Years of Michel Foucault: From Transgression to the Critique and Care of the Self and the World - Dossier in partnership with Vanja Grujić e Milan Urošević
We are currently accepting submissions in the form of academic articles, essays, reviews, interviews, literary texts, images, or other formats that reflect upon the theme, with a deadline of May 30, 2026. We open this call for papers in celebration of the centenary of Michel Foucault’s birth, with an invitation to reflect on the eruptive force of critique as both method and ethical-political gesture within his work. From his early investigations into madness, through the archaeology of the human sciences, to the genealogical reflections on biopolitics and the care of the self, the critique Foucault developed should not be confused with the pursuit of fixed truths or a universal program of ethical-political intervention. Rather, it constitutes an intensity that seeks to (re)think and (re)configure the relations between knowledge, power, and subjectivity, beginning from a problem of the present and casting its shadow onto the past. Therefore, it is a diagnosis that both casts suspicion on the various economies of truth and indicates the radical absence of any ontopolitical principle or command, allowing difference, multiplicity, and immanence to emerge. In his 1978 lecture What Is Critique?Foucault defined critique as “the art of not being governed quite so much.” It is a negative attitude that questions unthought presuppositions and the limits of reason and politics, both on a macro and a micro scale, departuring from the existence of the critic herself. In this reflective and virtuous indocility, the body and time open beyond the discourses and institutions, the dispositifs that subject us and order history. Critique is thus inseparable from the fabric of power and truth relations within which it operates, dispensing with any transcendent foundation or a priori. Its practice unfolds in the tension between the supposed necessity of humanity’s forms of conduct and the perception of their originary contingency, allowing us to interrogate what we are while simultaneously envisioning what we might become, outside the fascist tone. To revisit Michel Foucault a century after his birth is as an opportunity to engage with his work in light of our own crises —ontological, epistemological, political, and ethical—, which are not only “pathologies” of social immanence but conditions of possibility for new knowledge and new events to emerge, amid uncertainty and openness. These crises demand not merely the application of his conceptual framework, but the reactivation of the critical attitude that the French philosopher demanded of philosophy — distant from academic disciplines and closer to a way of life. In other words, to think and practice critique as an askesis, as an exercise of evoking history and the self, insofar as it expels any primordial mask. We thus propose to think of the Foucauldian gesture not as a closed corpus, but as a living archive, as a seismic, destabilizing, and transformative thought that can unfold within new scenes. Call for Contributions We invite submissions for this thematic issue that address these questions from diverse theoretical, philosophical, and in-disciplinary perspectives. We especially welcome works that not only interpret Foucault’s thought but intervene in it; texts that test the limits of philosophical reflection and engage critically with the mutable conditions of contemporary life. We encourage contributors to think transgressively: to move beyond inherited conceptual frameworks and disciplinary boundaries, to question what is taken as necessary, and to explore new modes of thought and practice that emerge from the very experience of rupture. How can philosophical critique, in the Foucauldian sense, continue to operate as an exercise of thought and ethical-political resistance? What does it mean to practice archaeology, genealogy, or care of the self beyond a certain form of governmentality? And how do the crises and transformations that define our time call for a renewed engagement with the critical ethos that marks Foucault’s thought? Suggested Topics Periodization of Michel Foucault’s work Philosophy and the biographical events of Michel Foucault The art of thinking through crisis: archaeology, genealogy, and critique Dispositifs of knowledge and power Art, literature, and the production of meaning Knowledges of the body and normalization Discipline, biopolitics, and governmentality Ethics, care of the self, and the courage of truth Foucaultian reflections and methods applied to new themes Michel Foucault’s philosophy in other authors We also emphasize that, beyond this thematic issue, Des(t)roços: Journal of Radical Thought accepts general submissions on a rolling basis, provided they align with the journal’s commitment to radical thought and its editorial line, as described at: https://periodicos.ufmg.br/index.php/revistadestrocos/about. Submissions must be made through the OJS platform, following the submission guidelines for texts (https://periodicos.ufmg.br/index.php/revistadestrocos/about/submissions). Academic degree requirements do not apply to image submissions, which will be evaluated exclusively by the editorial board. Text-based submissions will be reviewed by the editorial board and through a double-blind peer review process. Once approved, texts and images will be published in the journal’s thirteenth issue of the magazine, scheduled for release in the second half of 2026.
Publication of Dossier #10 | Destituent Thresholds: Politics, Law, Theology, and Language | A Tribute to the 30 Years of Giorgio Agamben’s Homo Sacer Project (First Semester 2025)
Hello, dear authors and readers! We are delighted to announce that the first issue of (Des)troços: journal of radical thought for 2025 is now available! This is the largest edition ever published, with 880 pages featuring 28 original articles, 1 essay, 4 translations, 2 reviews, and 2 interventions. Vol. 6, No. 1 (2025) | (Des)troços: journal of radical thought Follow our study group on Instagram at @estadoexcecaobrasil to keep up with our latest updates, recommendations, and opportunities. We hope you enjoy the reading! Editorial Team
Call for submissions: [Call for (In)submissions] Dossier #12 – An-Archic Judaism: Antizionism, Messianism, and Radical Kabbalah | Dossier organized by Andityas Matos and Yochanan Schimmelpfennig
We are currently accepting submissions in the form of academic articles, essays, reviews, interviews, literary texts, images, or other formats that reflect upon the theme, with a deadline of November 30, 2025. We live in a dark moment, in which the State of Israel not only perpetrates the systematic extermination of the Palestinian people, but also commits a spiritual, political, and ontological suicide: a deep and definitive betrayal of the living heritage of Judaism. In this historical and ethical context, it becomes necessary to reopen the field of the judaico through heretical, libertarian, and prophetic lenses. This issue begins with a hypothesis: there exists a Judaism that has not been captured either by rabbinic orthodoxy or by Zionist state reason — a Judaism without essence, without people, without temple — and it is this Judaism that we wish to summon. An-archic Judaism is, thus, the strategic name of a dispute. It is not about representing Judaism, but about disorganizing its centers of power: deconstructing identity as political theology, challenging sovereignty as a form of messianic organization, and proposing insurgent readings of the tradition — from Kabbalah to a materialist critique of language, from nomadic exegesis to liturgical disobedience. We invite scholars who, from within or from the margins of the Jewish tradition, think with or against it. We are especially interested in critical reinterpretations of authors such as Walter Benjamin, Gershom Scholem, Franz Rosenzweig, Emmanuel Levinas, Jacob Taubes, among others, as well as more experimental approaches that articulate Judaism with anarchist thought, mysticism, critiques of modernity, poetic languages, and non-sovereign messianisms. Controversial thinkers like Oskar Goldberg, whose critique of Zionism is inseparable from an ambiguous racial cosmology, are also welcome, provided they are subjected to rigorous and non-apologetic analysis. One example of the radical use of Judaism is found in the theory of Quasi-Topological Filtration Processes (PQF) by Yochanan Schimmelpfennig, which reads the Torah not as a revealed text nor as legal code, but as a rhythmic infrastructure of disruption. According to PQF, the Torah does not found a people, does not organize a community, does not regulate ethics, but filters, distorts, and cuts. In this perspective, Hebraism is not religion, language, or ethnicity, but a topological configuration of dissonance. The key concepts of the tradition are not stable signifiers but access operators: nefesh is bodily rhythm, not soul; tikvah is tension without trajectory; korban is fold, not sacrifice; zar is the non-integrable; and shabbat is cut, not rest. The critique of Zionism is thus not grounded merely in political arguments but in a post-foundational ontological hypothesis of filtrational nature: Zionism is a topological catastrophe, a rhythm fixation, an attempt to immobilize intensity into forms of territory, identity, and border. Instead of ayin (the unfounded), Zionism produces ground. Instead of zar, it designates the enemy. Where tikvah should remain tension without vector, Zionism captures it as a political project. Ultimately, this issue does not seek to affirm an alternative orthodoxy, but to open a field of thought: to intensify heresy as a political gesture, to reactivate tradition as a space of conflict, to make language a site of exile, not of origin. For, as Taubes once intuited, the Jew is, perhaps, the one who insists on not being a people. This call is open to all who wish to intervene in this unstable and dangerous territory. We also emphasize that, beyond this thematic issue, Des(t)roços: Journal of Radical Thought accepts general submissions on a rolling basis, provided they align with the journal’s commitment to radical thought and its editorial line, as described at: https://periodicos.ufmg.br/index.php/revistadestrocos/about. Submissions must be made through the OJS platform, following the submission guidelines for texts (https://periodicos.ufmg.br/index.php/revistadestrocos/about/submissions). Academic degree requirements do not apply to image submissions, which will be evaluated exclusively by the editorial board. Text-based submissions will be reviewed by the editorial board and through a double-blind peer review process. Once approved, texts and images will be published in the journal’s twelfth issue, scheduled for release in the first half of 2026.
[Call for (In)submissions] Issue #11 - Political animals: animality, community, and the future body politic | Dossier edited by Carlo Salzani
Submissions will be accepted in the form of scientific articles, essays, reviews, interviews, literary texts, images or other formats that reflect on the theme, with a deadline of June 30, 2025. Two and a half millennia ago, Aristotle provided Western political philosophy with a model that would establish the coordinates that define and organize Western politics and subjectivity: in Book I of his Politics, he defined “man” (the masculine in the English translation, absent in the Greek anthropos, underlines the exclusionary logic of this tradition) as a politikon zōon, a “political animal,” emphasizing that the human polis is a natural form of community. “Man” is the animal that lives in the polis. In the History of Animals, however, Aristotle had defined political “man” as a subset of other political animals, including “man, the bee, the wasp, the ant, and the crane” (I.1, 488a, 8-13). What distinguishes “man” from the other political animals, however, is that he is so “to a higher degree than bees or other gregarious animals” (Politics I.2, 1253a, 7), and this is because “man alone of the animals is endowed with the faculty of logos.” If all animals are endowed with the “making of sounds” (phōnē), which “serves to indicate pleasure and pain,” man’s peculiarity is language (logos), which “serves to declare what is advantageous and what is the reverse,” thereby providing “the perception of good and evil, of the just and the unjust” (I.2, 1253a, 10-18). If politics and biology are already intertwined in this definition, the possession of logos nevertheless functions as an exclusionary apparatus that excludes phōnē, that is, animality (including human animality), from the human community and the body politic. And this is the founding act of the human polis that will characterize Western political philosophy until the late twentieth century. According to biopolitical theories, this structure – with the separation of animality and political community – collapses when, in late modernity, biological life begins to be included as the main focus of political strategies, and the “body politic” ceases to be a metaphor and becomes a literal description. Life and the body are now at the center of politics. Today’s definition of the “political animal” not only emphasizes therefore the “animality” of the political, but also opens up the “political” to other, non-human forms of embodiment. Progressive intersections between ethology, the life sciences, philosophy, and politics led to the adoption of the label “political” for more and more nonhuman communities, beginning with Frans de Waal’s seminal Chimpanzee Politics (1982). Human politics, it is now widely accepted, is but one of many species-specific forms of articulating the communal nature of social animals. If these epochal transformations have had a strong impact on political philosophy, giving it a kind of “animal (or biopolitical) turn,” they have also had an important impact on those philosophical projects that seek to extend to nonhuman animals the considerations and protections previously reserved for humans, giving animal ethics and animal studies a “political turn.” If until the early 2010s the focus of these projects was almost exclusively on ethics and the moral status of nonhuman animals, political questions now come to the fore, questioning the place and role not only of (human) animality, but also of nonhuman animals in the theory and practice of extended communities and in a multispecies body politic. “Political animals” is now a label that calls for the radical reinvention of the very the ideas of community and politics that we have inherited from the Western tradition. This volume of (Des)troços invites contributions that address one or more of these intertwined threads, from the place of animals and animality in traditional political philosophy, to the transformations of their roles operated by biopolitical theories, to the “political turn” currently occurring in animal ethics. Additionally, beyond this thematic issue, the journal (Des)troços accepts ongoing general submissions related to radical thought and the journal’s editorial line, as described at: https://periodicos.ufmg.br/index.php/revistadestrocos/about. Contributions should be submitted via the OJS system, following the submission rules for texts (https://periodicos.ufmg.br/index.php/revistadestrocos/about/submissions) by June 30, 2025. The degree requirements do not apply to authors of artistic productions, whose contributions will be evaluated solely by the editorial committee. Texts will be reviewed by the editorial committee and through a double-blind review process. Once approved, texts and images will be published in the journal’s eleventh issue, scheduled for release in the second half of 2025. Finally, as part of our internationalization policies aimed at maximizing the circulation of texts published in (Des)troços, the best articles submitted in foreign languages will be translated into Portuguese, while the best articles submitted in Portuguese will be translated into English. These translations are made possible thanks to funding from FAPEMIG (Minas Gerais State Agency for Research and Development) , to whom we extend our gratitude. Dossier edited by Carlo Salzani | Carlo Salzani is a visiting researcher at the Messerli Research Institute in Vienna and a faculty member of the Paris Institute for Critical Thinking (PICT). His research interests include animal ethics, literary animal studies, animals and politics, and biopolitics. His latest publications include the book Agamben and the Animal (2022) and the co-edited volume The Biopolitical Animal (2024).
Internationalization policies of (Des)troços: article translation
As part of our internationalization policies, which aim to maximize the circulation of texts published in Destroços, the best articles submitted in Portuguese will be translated into English. Meanwhile, the best articles submitted in foreign languages will be translated into Portuguese, making them accessible to a wider Portuguese-speaking audience. We take this opportunity to announce that Dossier #11 - Political Animals: Animality, Community, and the Future of the Political Body, organized by Carlo Salzani, is now open. The full call for submissions can be accessed here: https://periodicos.ufmg.br/index.php/revistadestrocos/announcement/view/610. We invite researchers and authors to submit their work for publication in Destroços. These translations are made possible thanks to funding from FAPEMIG, to whom we extend our gratitude.
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Call for submissions: [Call for (In)Submissions] Special Dossier #10 – Destituent Thresholds: Politics, Law, Theology, and Language: A Tribute to 30 Years of Giorgio Agamben's Homo Sacer Project (1/2025)
Submission of works in the form of scientific articles, essays, reviews, interviews, literary texts, images, or other formats that reflect on the theme, with a submission deadline of December 15, 2024. In 2025, it will be 30 years since the publication of Giorgio Agamben's (dis)piece Sovereign Power and Bare Life (Homo Sacer, I), which launched bold archaeological inquiries into Western politics, culminating in a series of nine books. While the political dimension is prominently featured in the Homo Sacer project (1995–2014), other crucial axes include language, theology, and law. This intersection of knowledge allowed the philosopher to uncover various foundational structures that govern our individual and collective practices to this day: bare life and sovereign power, potestas and auctoritas, kingdom and government, human and animal, etc. In the book The Signatures Of All Things: On Method, Agamben attempted to clarify his investigative dynamics in the Homo Sacer project through the concepts of paradigm, signature, and philosophical archaeology. Particularly, the last “instrument” emerges alongside a critique of the Humanities. Thus, the philosophical task is to (re)consider adherence to ontological anchorage—the inevitability of foundations—and the necessity of treating historical perception within chronological order and documented beginnings. To deactivate these epistemological canons, the author invited us—to follow in the footsteps of Friedrich Nietzsche, Franz Overbeck, Walter Benjamin, Georges Dumézil, and Michel Foucault—to view the researched reality as a field of an-archic tensions. Infused with Giorgio Agamben's “profane” spirit towards academic research, this special issue aims to integrate unclassifiable contributions on politics, language, theology, and law that would traditionally be rejected by empirical evaluations and the “correct” methodologies of higher education institutions. It also plans to publish texts that critically engage with the Homo Sacer project—30 years after its launch. In summary, the proposal seeks to gather new and original works influenced by Agamben’s style of doing and writing philosophy, as well as to reassess traditional narratives—and sources—in the mentioned fields. Additionally, beyond this thematic issue, the journal (Des)troços accepts ongoing general submissions related to radical thought and the journal's editorial line, as described at:https://periodicos.ufmg.br/index.php/revistadestrocos/about. Contributions should be submitted via the OJS system, following the submission rules for texts ((https://periodicos.ufmg.br/index.php/revistadestrocos/about/submissions) by December 15, 2024. The degree requirements do not apply to authors of artistic productions, whose contributions will be evaluated solely by the editorial committee. Texts will be reviewed by the editorial committee and through a double-blind review process. Once approved, texts and images will be published in the journal’s tenth issue, scheduled for release in the first half of 2025.
Call for submissions: [Call for (In)submissions] Dossier #9 – Towards a Critique of (De)colonial Reason (1/2025)
Accepting submissions in the format of scientific articles, essays, reviews, interviews, literary texts, images, or other formats reflecting on the theme, with a deadline until August 31, 2024. The concept of the "decolonial turn" was coined to refer to the insurgent position of singularities who, aware that the meanings erected by European colonialism cannot be confined within its strict temporal limits (late 15th century to mid-20th century), began to question the way they continue to proliferate in our "independent states with colonial societies" in the form of a coloniality of being, power, and knowledge. If the modern Western epistemic machinery, imbued with a lack of considerations about the role played by geopolitics and spatiality in knowledge production, intended to construct a neutral epistemic subject capable of transcending the reality in which it is embedded and thus structure abstract knowledge with claims of universal applicability, decolonial theorists and those who make use of their theoretical constructs seek to counteract such a tendency and intervene in the discourse of modern sciences in order to configure other paradigms for knowledge production. However, it is common in academic practice to forget that the critique of Western "epistemic totalitarianism" does not end in itself, since it contains propositional arguments that invite us to establish a critical dialogue among various epistemological projects, in a stance that distances itself from fundamentalisms, which are pernicious both in their Eurocentric version and in their guise of "epistemic populism" – which assumes that knowledge produced by subalternized singularities is, from the outset and without any critique, contestatory knowledge. In this sense, this dossier aims to bring together works that, accepting the premise that the massive uncritical importation of theories conceived in and for other historical/social realities has made us inheritors of a submissive and hesitant epistemological practice, take on the challenge of "epistemic disobedience," which does not intend to carry out a pure and simple negation of the entire European theoretical apparatus, but rather to make strategic use of it. Thus, the proposition here is to gather articles that aim to contribute to the efforts towards the decolonization of knowledge, which, through a contextualized applicability marked by the care to perceive which theoretical scope is actually compatible with other knowledges, originating from situationality and perspectives of colonial subjects, manage not to fall into either a "disembodied universalism" or a "walled provincialism" in itself. We also emphasize that, beyond this thematic dossier, the journal (Des)troços accepts ongoing submissions of a general nature that are linked to radical thought and the editorial line of the periodical, as described at: https://periodicos.ufmg.br/index.php/revistadestrocos/about. Contributions should be submitted through the OJS system, respecting the submission rules for texts (https://periodicos.ufmg.br/index.php/revistadestrocos/about/submissions) by August 31, 2024. Titling requirements do not apply to image authors, whose contributions will be solely evaluated by the editorial committee. Contributions in the form of texts will be evaluated by the editorial committee and the double-blind review system. Once approved, texts and images will be published in the ninth issue of the journal, scheduled to be released in the second half of 2024.
Call for submissions: [Call for (in)submissions] Special Dossier #8 – Difference, antagonisms and immanence: Deleuze, Guattari and other schizos (1/2024)
We welcome submissions in the form of scientific articles, essays, reviews, interviews, literary texts, images or other formats that reflect on the theme, with a deadline of March 31, 2024. Fifty years after the first publication of The Anti-Oedipus, the philosophy of Gilles Deleuze and Félix Guattari continues to be mobilized to face the contemporary challenges arising from the unsustainability of the capitalist economic-political system. The authors form a new paradigm of thought in the 20th century, based on what can be called the philosophy of difference, marking a radical break with the philosophical tradition centered on universal ideals that favor identity, representation and metaphysics. The thought of difference proposes an understanding of real production not on the basis of a general and universal foundation, but on the basis of its immanent multiplicity, that is, as a singular and diverse production of life in itself. In this sense, a homogeneous unity is rejected - hence the formula n-1, where "one is part of the multiple, and is always subtracted from it" - and the power of singularities to create new possibilities is emphasized. Difference is thus presented as a tool of resistance to the capitalist mode of production. Multiplicity and difference destabilize control structures by challenging pre-established categories, empowering the creation of new ways of being and relating. Deleuze and Guattari, alongside thinkers such as Derrida, Foucault, Negri, Malabou, Irigaray, Bergson, Spinoza and Nietzsche, not only build a powerful critique of the status quo, but also feed revolutionary lines of social and political transformation. In this edition of (Des)troços, we invite (in)submissions that explore, from the point of view of difference, the possibilities of displacements, ruptures and deviations in the face of the constant attempts to capture and consume our lives by capital. We would also like to point out that, in addition to this thematic dossier, the journal (Des)troços welcomes general submissions that are linked to radical thinking and the editorial line of the journal, as described at: https://periodicos.ufmg.br/index.php/revistadestrocos/about. Contributions must be sent via the OJS system, respecting the submission rules for texts (https://periodicos.ufmg.br/index.php/revistadestrocos/about/submissions) by March 31, 2024. The degree requirements do not apply to authors of images, whose contributions will only be assessed by the editorial board. Contributions in the form of texts will be evaluated by the editorial committee and the double blind review system. Once approved, texts and images will be published in the eighth issue of the journal, scheduled for release in the first half of 2024.
Call for submissions: [Call for (in)submissions] Special Dossier #7 - Queer corporeities and subjectivities (2/2023)
Receipt of works in the form of papers, essays, reviews, interviews, literary texts, images and other formats that reflect on the theme, until October 31, 2023. We are constantly confronted with increasingly advanced and refined techniques of power, which constitute a complex regimen of control and exploitation of the vital power of bodies and subjectivities. According to Preciado, this biopolitical regime, called pharmacopornographic, uses “sex, sexuality and sexual identity as the somato-political centeres for producing and governing subjectivity”. Bodies are invaded by techno-political apparatuses that act molecularly to change their constitution, seeking to adapt them to the demands of capital. In this context, we live in the era of hyperartificiality and plasticity of bodies, in which the ontological-political limits of identities can be flexibly managed and consumed. However, given this evident plasticity, we are faced with bodies that escape this regime of exploitation. Bodies that experiment with new ways of utilizing somato-political techniques and social biocodes to produce material effects that do not fit the designs of dominant power. In this issue of (Des)troços, we call for submissions that reflect on these corporealities and subjectivities that challenge their own containment, rebelling against the logic of being mere objects of the technologies of power. We encourage intersectional approaches that consider the complex interactions between gender, sexuality, race, class, and other social dimensions in the struggle for recognition and emancipation of these bodies. Reflections that dialogue with authors such as Judith Butler, Paul Preciado, Gloria Anzaldúa, Eve Sedgwick, Audre Lorde, Monique Wittig, Teresa de Lauretis, José Esteban Muñoz, Michel Foucault, among others. We must activate these vibrant bodies, full and alive in their intensities: queer bodies. We also emphasize that, in addition to this thematic dossier, the journal (Des)troços accepts pitches in a continuous flow of a general nature that are linked to radical thinking and the editorial line of the journal, as described at: https://destrocosrevista.wordpress.com/sobre-a-revista/. Contributions must be sent through the OJS system, respecting the submission rules for texts (https://destrocosrevista.wordpress.com/submissoes-submissions/) by October 31, 2023. Title requirements do not apply to image authors, whose contributions will be evaluated solely by the editorial committee. Contributions in the form of texts will be evaluated by the editorial committee and by the double-blind review system. Once approved, texts and images will be published in the seventh issue of the journal, scheduled to be released in the second half of 2023.
[ANNOUNCEMENT] (Des)troços will be published on a continuous flow in 2023.
Starting in 2023,(Des)troços: revista de pensamento radical thought will be edited on a CONTINUOUS FLOW basis. This system consists of publishing articles as soon as they have been evaluated and approved by the reviewers, without the need to wait for the journal to release an edition to have the article published. The Continuous Flow publication model has agility in publishing articles as its main characteristic. The submission and evaluation system remains the same. The difference lies in how they are made available to our readers. Once a piece has been approved for publication, it can be immediately made available on the journal's website, without waiting for the issue to close. The journal will continue to be organized into semi-annual issues with thematic dossiers, receiving submissions within the oriented themes as well as in continuous flow within the general editorial line. At this time, we have dossier #6 "An-arquia and Anarchisms" open. More details at the link below: https://periodicos.ufmg.br/index.php/revistadestrocos/announcement/view/427
Call for submissions: [Call for (in)submissions] Special Dossier #6 - An-archy and anarchisms (1/2023)
Receipt of works in the form of papers, essays, reviews, interviews, literary texts, images and other formats that reflect subject, with a deadline of May 31, 2023. One of the elements that characterize our time is the ubiquity of apparatuses that capture, reconfigure and tame radical democratic thoughts and practices. In this sense, instances such as the market, the university and theology served to weaken even intensely critical traditions, such as anarchism, transforming it into a commodity or into a simple philosophical-academic school. In this issue of (Des)troços we intend to revisit the classic authors of anarchism – Mikhail Bakunin, Pyotr Kropotkin, Pierre-Joseph Proudhon, Emma Goldman, etc. – understanding that the bet they made is part of a much deeper dimension that is related to the groundlessness of power and being, that is, to the radical an-archy that paradoxically founds us as groundless beings. Once recognized, this singular and common power threatens the stability of all representative, separative and hierarchical power, such as neoliberal capitalism. Therefore, in addition to the classics of anarchism and its history (practical and theoretical) in the 19th and 20th centuries, in this edition we also want to discuss contemporary themes, authors and groups such as Giorgio Agamben, Reiner Schürmann, Paul Feyerabend, Tiqqun, Invisible Committee and many others, in order to release the potential of an-archy as a singular life-form that lives in the present. We also emphasize that, in addition to this thematic dossier, the journal (Des)troços receives pitches in a continuous flow of a general nature that are linked to the radical thinking and editorial line of the journal, as described at: https://destrocosrevista.wordpress.com/sobre-a-revista/. Contributions must be sent through the OJS system, respecting the submission rules for texts (https://destrocosrevista.wordpress.com/submissoes-submissions/) by May 31, 2023. Title requirements do not apply to image authors, whose contributions will be evaluated solely by the editorial committee. Contributions in the form of texts will be evaluated by the editorial committee and by the double blind review system. Once approved, texts and images will be published in the sixth issue of the journal, scheduled for release in July 2023.
Call for submissions: [Call for (in)submissions] Special Dossier #5 - Disobediences (2/2022)
Receipt of works in the form of papers, essays, literary texts and images that reflect on the theme, until November 30, 2022. We live in an age where hierarchical structures of political power cut through us incessantly. In particular, we are subject to a theoretical and material paradox that materializes in the form of "representative democracy", assumed as the maximum institutional paradigm of political realization, but which is nothing more than a system deliberately chosen with the objective of "removing" of power those that do not fulfill their conditions of use and access. In this context, it is undeniable that the traditional methods of controlling and/or resisting stratified political power are no longer sufficient to alter the status quo or to bring about concrete and effective changes in response to society's demands. Against this stratified political power, political disobedience arises in the streets, concocted by the common gestures of ordinary people. In the squares where disobedient bodies coalesce in the formation of political space, the affections of combat announce the possibility of a new future, one undeniably desutopian that only the crazy can anticipate, present between the constitutive tendency and the determined limit, Political disobedience is the subversive dispositif that deactivates what is set and determined. It breaks with the constituted, with the archic and nomic structures that separate, divide and exclude. Being vulgar in itself, it is within the reach of anyone, if, in order to use it, it is enough to abandon acquiescence. Interrupting the time of production, occupying untouchable spaces, saying no to the command imposed from above: these are the disobedient gestures that subvert the hierarchical and divisive order under the creative power of chaos, not knowing and throwing the dice that is the wager democratic, because political disobedience is what strips the king naked. Political disobedience is the constituent power of the now and the democratic praxis of the present that exceeds the geographic and unimaginative limits of the capital-State, making, unmaking and remaking itself as a temporary autonomous zone amid the anti-democratic certainties of democracy liberal. It makes its end its beginning and in its beginning is precisely its end, since it is never reduced to permanence: political disobedience is movement. As Elliot taught long ago: “What might have been is an abstraction remaining a perpetual possibility only in a world of speculation. What might have been and what has been point to one end, which is always present”. Political disobedience is, thus, an immanent revolution of the now-time. In this scenario, this call for papers seeks to find works that provoke ruptures and fissures based on the bet on a democratic proposal that refuses to acquiesce and consent to the hierarchical structures of power and that have in perspective the political realization through exodus and abandonment to what was constituted. We also emphasize that, in addition to this thematic dossier, the journal (des)troços continously receives submissions of general character that are linked to radical thought and to the editorial line of the journal, as described in: https://destrocosrevista.wordpress.com/sobre-a-revista/. The submissions should be sent through the OJS system, respecting the rules of submission in the case of texts (https://destrocosrevista.wordpress.com/submissoes-submissions/) until November 30, 2022. The title requirements do not apply to image authors, whose contributions will be solely evaluated by the editorial board. The submissions in the form of texts will be evaluated by the editorial committee and through the double blind review system. Once approved, texts and images will be published in the fourth issue of the journal, expected to be released in December 2022.
Call for submissions: [Call for (in)submissions] Special Dossier #4 - From the critique of the property apparatus to the bet on the common: bodies, colonialities, worlds (1/2022)
Receipt of works in the form of papers, essays, literary texts and images that reflect on the theme, until May 31, 2022. In the history of modernity, there is perhaps no political category that has influenced the social constitution which such predominance as that of property. Property is revealed as a true apparatus, not only limited to the constitution of economy, politics and law, but also operating in the shaping of an individualistic perception of the world and in the molding of proprietary subjects and identies. If the apparatus, as Foucault and Agamben (and before them, Heidegger) theorized, is a complex mechanism of subjectivation and desubjetivation in which legal and economic institutions, administrative decisions and architetural models, philosophical doctrines and linguistic constructions are involved…in short, a whole set of information and materialities capable of defining human behavior, we can say that property, and more specifically modern private property, is by all means a biopolitical apparatus. Conceived since Christian subjectivism, propelled by the theological and jusphilosophical theories that attempted to justify the taking of land and bodies - black, indigenous and female - in the colonizing ventures (which were the great sources of accumulation necessary to the rising capitalism), and vested with the efficient Protestant ethics (which charged the individual with the daily accomplishment of God's work on Earth, through work and acquisition), property was consolidated as a paradigmatic model of the relations between human beings and goods. This apparatus – which revelead in liberal and legal-exegetical thought the apex of its force in the concept of the domain of oneself in the form of the person – is rationally justified by the labor. Therefore, property, which logically would be linked to the material dimension of the world, leaves the realm of the mere thing and inhabits human subjectivity, its processes of introspection and externalization of the self. Given this complex apparatus in which language, law and subject are entangled in a kind of “ball of thread” that is difficult to untangle, critical thinking is faced with the enormous challenge of trying to profane this almost “improfanable". Nevertheless, the vice of understanding private property as the only possible way to materially enjoy the world is recent, rooted in a very modern conception (capitalist and colonial) that universalizes this proprietary modus operandi. It is a worldview that for half a millennium has been corroding the world, nature, and its inhabitants through a logic that, by replacing being with having, machinizes and undermines singular existences, assigning them to productivity, exploitation, and endless consumption. In this regard, the search for other narratives - historic, philosophical, political and legal, economic, literary, artistic - as well as for other experiences that challenge the logic of property is something that is now urgent. The common use of the land and its resources by local and traditional communities (riparian people, people who lives in faxinais, Indigenous People, quilombolas, caiçaras…), as well as the common use in the practices of urban (Ocupação Izidora, Espaço Comum Luiz Estrela, MTST, ZAD’s...) and rural occupations (MST, Somonte...) are without a doubt historical fissures that might open our thinking to other ways of relating to material goods, to nature, and to the world. Therefore, invested with this destructive character that drive us to think and to strain as much as possible what was imposed on us as the “real”, the “normal”, the “given” and “only” possibility of existence, we, the pickers of (des)troços, invite you all to contribute to the issue 4 of the journal. The theme of this issue is the critique of the property in its various perspectives (philosophical, political and legal, economic, linguistic, theological, etc.), as well as the approach to other possibilities – such as the use and the common – of non-proprietary ways of relating to goods, to ourselves, to others, to bodies and to the world. Thus, (des)troços launches this invitation to another troços throwing event in the form of papers, essays, literary texts and images (painting, drawing, photography etc.), that reflect on the theme From the critique of the property apparatus to the bet on the common: bodies, colonialities, worlds and its variations, considering their history, tensions, disputes, experiences, practices, critiques, challenges, etc. We also emphasize that, in addition to this thematic dossier, the journal (des)troços continously receives submissions of general character that are linked to radical thought and to the editorial line of the journal, as described in: https://destrocosrevista.wordpress.com/sobre-a-revista/. The submissions should be sent through the OJS system, respecting the rules of submission in the case of texts (https://destrocosrevista.wordpress.com/submissoes-submissions/) until May 31, 2022. The title requirements do not apply to image authors, whose contributions will be solely evaluated by the editorial board. The submissions in the form of texts will be evaluated by the editorial committee and through the double blind review system. Once approved, texts and images will be published in the fourth issue of the journal, expected to be released in June 2022. Communize your troços and help us to make this issue an inappropriable experience!
Call for submissions: [Call for (in)submissions] Special Dossier #3 - Constituent and destituent: powers, potencials and (des)instituting thought (2/2021)
Receipt of works in the form of papers, essays, literary texts and images that reflect on the theme, until October 20, 2021. Let us assume that no social order emerges from absolute nothingness, in a space previously supposedly characterized by anomie. This assumption implies that the idea of "constituent power" should be understood as a movement that is not only productive but also one of rupture, which entails the rejection of a previous authoritative rule as a condition for the emergence of a new way of being in society. In this sense, we can presume that all constituting power includes, at the same time, deconstituting and reconstituting dimensions, and is linked to a (des)instituting thought capable of transcending traditions already established (and sclerotic) in institutions improperly seen not only as natural, but also as eternal, like political representation, property, the self, the liberal economy, and so many others. Nevertheless, constitutional studies have increasingly treated this topic as a mere issue of beginning of the legal order that, from an institutional perspective, is encompassed by the constituted power once the so-called “democratic” procedural structures of the Rule of Law are consolidated. With the alleged intention of guaranteeing the permanence of this order, the deconstituting dimension of the constituent power has been gradually silenced within constitutional theory and political theory. Once such a paradigm was established, characterized by the shift of constituent power from the streets to the arena of roundtables, it is not uncommon that social movements that value polyphony and horizontality, that reject political representation apparatuses, that bet on the precarious organizational potency of experience and of the event, in short, that claim to be ungovernable, are no longer perceived as true constituent powers. The next step in this process, as we are witnessing today, probably involves the criminalization and persecution of these movements. In contrast to this tendency in constitutional theory and political theory, a new approach then began to take shape in the political field, dedicated to thinking these movements considering the notion of “destituent”, as a way to rescue the importance and highlight the potency of the very vilified deconstituting dimension of the constituent power. Along these lines, (des)troços launches this invitation to another event to toss troços in the form of papers, essays, literary texts, and images (painting, drawing, photography, etc.), that reflect on the theme constituent and destituent: powers, potencies and (des)instituting thought and its variations, considering its history, tensions, disputes, experiences, practices, criticisms, challenges, etc. We also emphasize that, in addition to this thematic dossier, the journal (des)troços receives continuous-flow submissions of a general nature that are linked to radical thought and to the editorial line of the journal, as described at: https://periodicos.ufmg.br/index.php/revistadestrocos/about Submissions shall be sent through the OJS system, respecting the submission rules in the case of texts (https://periodicos.ufmg.br/index.php/revistadestrocos/about/submissions) until October 20, 2021. The requirements concerning academic titles do not apply to image authors, whose submissions shall be evaluated only by the Editorial Committee. Submissions in the form of text will be evaluated by the Editorial Committee and will be submitted to the double-blind review system. Once approved, texts and images will be published in the third issue of the journal, scheduled to be released in December 2021.
Call for submissions: [Call for (in)submissions] Special Dossier #2 - Other lives against the spectacle: the animal, the vegetable, the machine and the alien (1/2021)
Receipt of works in the form of papers, essays, literary texts and images that reflect on the theme, until May 31, 2021. To paraphrase Guy Debord, Paul Preciado, in one of the passages of Pornotopia, states that the Playboy “bunnies” were capital in such an intense degree of accumulation that it would has become a body. With this affirmation, Preciado confirms and radicalizes Debord’s analyzes in the 50s and 60s of the last century, tending to reveal the process of world’s capitalization, which, however, would not be limited to images only, but invading and domesticating living bodies and, ultimately, life itself. Faced with such an apparently unappealable diagnosis, it seems that all resistance would be in vain, given that it would be condemned to integrate itself in the omnipresent semiotic circuits of the global spectacle. However, this is due to a singular error of interpretation, to an anthropocentric synecdoche that takes the part for the whole and insists on reading in human life the summary and apex of whole life. Taking this into account, a truly revolutionary ethical-political alternative in our days passes through the necessary understanding of the other dimensions of life that, despite not being immune to spectacular power, constitute anti-camps – opposed, therefore, to the camps theorized by Giorgio Agamben – in which they generate collaborative, immanent and powerful experiments that, by placing themselves in some way outside our subjectivities and sensitivities, point to ways of reversing the necropolitical process of reducing everything alive to the miserable destiny of becoming a mercantile image. In this sense, the second issue of the (Des)troços: revista de pensamento radical intends to reflect in its thematic dossier on the other lives that inhabit or can inhabit this and other imaginable worlds, in order to participate in the political power that the others offer us before the sameness of the human spectacle. Animal lives, plant lives, machinic lives and alien lives are just some examples of other forms of live, not human ones, and this doesn’t means that they carry the mark of negativity with them, because they are affirmed in their own terms, which it is up to us to understand and to maximize, in an acentric, horizontal, multiple and communal alliance with what is not human, in order to, paradoxically, make the world again habitable. It is, therefore, a multi-species alliance of life against death represented by the spectacular capital that we intend to unveil and foster in the pages of the journal. Unpublished works will be accepted in the form of scientific articles, essays, literary texts and images (painting, drawing, photography, etc.) that reflect: 1) on the theme of the spectacle and its global domination, taking into account fundamental conceptual elements thought by the situationists who, like Debord, foresaw the reduction of everything that lives to the category of commodity, using critical constructs as alienation, game, relationship between art, writing and life etc.; 2) on the antagonistic and ethical-political potentialities of other lives in the face of the current spectacular-necropolitical scenario, in a dialogue with authors who think of the complexity and the democratic-plural character of plants, such as Stefano Mancuso and Emanuele Coccia; the power of the animal, its mutations and auto-recursive relations before the human, based on the thought of indigenous sages such as Davi Kopenawa and anthropologists such as Eduardo Viveiros de Castro and his Amerindian perspectivism; the philosophical dimensions and the vertigo of machines and their derivatives (robots, cyborgs, artificial intelligence etc.), in the line of authors like Donna Haraway; and, finally, the possible life, the completely different life from the outside, imagined by philosophers like Frédéric Neyrat in the field of what he calls Alienocene. Of course, the examples above are not exhaustive, and can and should be complemented and imploded by the creativity of our collaborators in their texts and images. In addition to these two axes of its thematic dossier – criticism of the spectacle and other lives – the journal (Des)troços receives a continuous flow of articles of general nature linked to the theme of radical thinking and its editorial line, as described in: https://destrocosrevista.wordpress.com/sobre-a-revista/ Contributions must be sent to the journal’s email (revistadestrocos@gmail.com), respecting the submission rules in the case of textual contribution (https://destrocosrevista.wordpress.com/submissoes-submissions/) by May 31, 2021. The titling requirements do not apply to authors of images, whose contributions will be evaluated only by the editorial board. Texts contributions will be evaluated by the editorial board and the double blind review system. Once approved, texts and images will be published in the second issue of the journal, scheduled to be released in June 2021.
Call for submissions: [Call for (in)submissions] Special Dossier #1 - Pandemios Politiké: radical thought in quarantine (2020)
Receipt of works in the form of papers, essays, literary texts and images that reflect on the theme, until Oct 31, 2020. The papers, reviews and interviews shall be sent to the journal’s e-mail (revistadestrocos@gmail.com), observing all submission and formatting rules provided on Menu>About>Submissions. The deadline for submission is October 31st, 2020. In a time characterized by the establishment of the exception and of the conversion of urban, rural, environmental reserves, Indigenous and Quilombolas’ territories into camps – in which life is confronted by power without any structure of mediation -, this call for submissions focus on the picking of contemporary troços that establish with their time a relationship of unparalleled, either to perceive the way in which frameworks understood as “civilizational conquest” present themselves as blocks to the coming time, and/or the potency of seeing in it not only its intrinsic obscurity, but also its brightness, that present themselves to us in the form of revolutionary shrapnel from the now-time, of which we shall quote – in the Benjaminian sense of actuality – if we are interested in promoting the establishment of a real state of exception, as in Benjamin’s Thesis VIII. Marx wrote, more than a century ago, that the desperate situation of his time was giving him hope. This statement was repeated in different contexts by Debord and Agamben, and here we appropriate this hypothesis, which seems to suggest to us where the danger rises, so does the possibility of salvation. The planetary pandemic resulting from the spread of COVID-19 is an uncontrollable event whose effects and consequences are still being gradually unveiled. Nevertheless, we can already perceive how its accentuates and reveals the necropolitical aspect of our present at the same time as it creates possibilities to the new by the destitution (and also des-institution): a competition may give place to cooperation, predatory practices may be surpassed by gestures of solidarity and neoliberal individualism may be imploded by the force of the common and of sharing. These are disputes that are at stake in the conceptual game of our PANDEMIOS POLITIKÉ which names this Special Issue, insofar as our current scenario reveals to us a potency capable of operating a transmutation of the politics over life, in which we have always been inserted, to a politics of life. This dimension of bet is known for radical though that takes its risks, detaching itself from the violent guarantees of the traditional structures of separate power and sovereignty in order to refuse the constituted and established future on which we would have anchored with the “end of history”, dissolving, then, the bonds of the ideology of progress. As a rupture, the bet of radical thought is to open paths in the middle of ruins of a conservative though and of the traditional theories of law and the State. It is, therefore, a disobedient though that perceives the potency of the abject, of the (ob)scenes and of what is on the margins of the political challenge of the construction of the common by the coming, indeterminate, mutant communities which are always willing to face the vastness of the revolutionary act. This call for submissions of (Des)troços, like the radical philosophy, intends to constitute itself as an anti-camp that, as such, aims to promote temporal and special ruptures, so that portions of future encrusted in the present become effective through the utopian experiences that always create tension with what has been constituted and its archic and nomic structures that separate, divide and exclude. Therefore, we invite all who resist and refuse to acquiesce with the ideology of progress, with the state of exception that became the rule and with the spectacular character of our temporality, so that we can, together, experimenting and living the radical philosophy, join efforts for the multitudinous construction of a proper and Kairós time, in order to create and produce a radically democratic to-come through the encounter of praxis and theory.