Nanoracism, the Becoming Black of the world, brutalism, necropolitics, and the consecration of war as the sacrament of our time reveal how the society of enmity (Mbembe) is fuelled by divisions, hatred-driven drifts, and widespread hostility. Within such a historico-cultural horizon, vulnerability becomes the starting point from which to begin again in order to build an idea of the common, to recover spaces of resistance, and a renewed pedagogical sensibility and projectuality. Vulnerability is the relational condition that renders life exposed both to care and to violence; it is the other face of constitutive dependency, what binds us to others and, at the same time, exposes us to their power. Material infrastructures – access to care, protective devices, asylum policies – daily decide who can endure. Bodies are not equally exposed because they are not equally recognized, and they are not equally recognized because juridical and economic apparatuses hierarchize and continually differentiate who deserves protection and who does not (Butler). Dismantling this differential distribution is not only a matter of welfare, healthcare, family law, migration policies, and practices of memory. How can we pedagogically articulate the ontological fact of exposure with its historically differential distribution? How can we move beyond a view of care that flips into protection-as-guardianship, infantilizing, stigmatizing, and marginalizing – making vulnerability not only a given but an effect? How can we give pedagogical voice to dissent by fostering the construction of spaces of resistance? Starting from these questions, this contribution aims, following Butler, Athanasiou, and Lorey, to show how vulnerability – although often imposed by logics of exclusion and precarization – can be rethought pedagogically as an instrument of awareness, resistance, and transformation. Practices of hope (Nussbaum, 2020) and alter-democratic social movements (Monod), by embracing the opportunity for change, demonstrate that it is possible to mobilize a solidarity grounded in shared vulnerability, capable of expanding, in a mutualistic and convivial way, the phenomenal space of politics.
Dal vulnus al comune: per una pedagogia della cura e dell’alleanza
martino paola
2026
Abstract
Nanoracism, the Becoming Black of the world, brutalism, necropolitics, and the consecration of war as the sacrament of our time reveal how the society of enmity (Mbembe) is fuelled by divisions, hatred-driven drifts, and widespread hostility. Within such a historico-cultural horizon, vulnerability becomes the starting point from which to begin again in order to build an idea of the common, to recover spaces of resistance, and a renewed pedagogical sensibility and projectuality. Vulnerability is the relational condition that renders life exposed both to care and to violence; it is the other face of constitutive dependency, what binds us to others and, at the same time, exposes us to their power. Material infrastructures – access to care, protective devices, asylum policies – daily decide who can endure. Bodies are not equally exposed because they are not equally recognized, and they are not equally recognized because juridical and economic apparatuses hierarchize and continually differentiate who deserves protection and who does not (Butler). Dismantling this differential distribution is not only a matter of welfare, healthcare, family law, migration policies, and practices of memory. How can we pedagogically articulate the ontological fact of exposure with its historically differential distribution? How can we move beyond a view of care that flips into protection-as-guardianship, infantilizing, stigmatizing, and marginalizing – making vulnerability not only a given but an effect? How can we give pedagogical voice to dissent by fostering the construction of spaces of resistance? Starting from these questions, this contribution aims, following Butler, Athanasiou, and Lorey, to show how vulnerability – although often imposed by logics of exclusion and precarization – can be rethought pedagogically as an instrument of awareness, resistance, and transformation. Practices of hope (Nussbaum, 2020) and alter-democratic social movements (Monod), by embracing the opportunity for change, demonstrate that it is possible to mobilize a solidarity grounded in shared vulnerability, capable of expanding, in a mutualistic and convivial way, the phenomenal space of politics.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.
