This article wants to explore the associative relationship between epidemics, lack of hygiene and foreignness that German people, politicians and the German press have made repeatedly during the recent wave of migration from Syria to Germany. It wants to especially look at the emotions of fear, anger and the resulting hate that not only pull these two things together but that combine being a health risk and being a stranger in a way that they create a vicious circle in which one perpetuates the other and creates a condition in which one always serves as a justification for the other.We will present the relationships among fear, anger, and hate empirically by reflecting on a few interviews carried out in Germany, three press articles and people's comments in the press, on Facebook and other social media that have surfaced after a small outbreak of scabies in a refugee camp in the Jenfelder Moorpark in Hamburg. The outbreak was neither medically meaningful nor caused by a lack of the refugees' hygiene, but rather as a consequence of the bad hygienic conditions that were to be found in the provisional refugee camp. However, this little but crucial part of information never really entered into the wider public debate -partly because the local German press only focused on the outbreak itself rather than on its causes and partly because the current social context has created a lack of confidence in the press, from both sides of civil society. Instead of critical reflections on causes and backgrounds, the majority of commenting readers pronounced publically the hypothetical link between their fears of both foreigners and epidemics and used the story as a bond-maker, allowing them to create a collective emotional reaction with others based on their projected fears. Within this process of collective projection fear turned into anger, as a collective form to face individual fear, resulting in the sensation of a need for collective self-defence, a sensation that their Society Must be Defended (Foucault, 2003 Defended, Foucault, 2003).

We propose a vitalist reading of Michel Foucault's work going beyond the mainstream interpretation that divides his proposals into three dimensions: knowledge, power and subjectivation. We will start our interpretation with her last text: "Life: Experience and Science". This text contains three important elements. First, it offers a deep reflection about the meaning of 'life' in the work of one of Foucault's Masters, Georges Canguilhem. Second, it pays tribute to the value of his work in the transformation of philosophy. Finally, it offers reinterpretation of Foucault's own work. We will sustain that the last lesson of Foucault is to propose vitalism as the key way of thinking for a future philosophy. To put this forward, we should first direct our attention to the work of Canguilhem, and then we will explain how the dynamics of knowledge, power and subjectification can be read from a vitalist approach.

Los debates actuales en torno a la reconceptualización de la materia, así como aquellos referidos al posthumanismo, tienen como común denominador el despliegue de una renovada preocupación por enfoques ontológicos que permitan superar el vicio del antropocentrismo. De igual forma, dichos planteamientos teóricos se presentan, directa o indirectamente, como plataformas de articulación para un nuevo vitalismo. Sin embargo, la conceptualización de la vida que despliegan dichos enfoques teóricos resulta insuficiente e insatisfactoria. Su ontología vitalista, al carecer de una perspectiva intempestiva, no problematiza adecuadamente el fenómeno de la vida. En este sentido, el presente artículo propondrá un proyecto de allokhronía radical que permita responder a dos importantes preguntas: a) con relación al posthumanismo, ¿cómo pensar la vida sin re-caer en el vicio del antropocentrismo?; y b) con referencia al nuevo materialismo, ¿qué implica la emergencia de la vida en el agenciamiento material del Universo?

En este trabajo se sostiene que una de las características fundamentales que define nuestra época contemporánea es la denominada digitalización de la vida. Para explicar en qué consiste este proceso, utilizaremos un dispositivo conceptual de gran importancia en el último periodo de producción intelectual de Foucault; a saber, el concepto de experiencia. En este sentido, sostendremos que la experiencia digital a la que nos enfrentamos hoy en día —por ejemplo, en el advenimiento de la biometría— implica la ejecución simultánea y entrelazada de una matriz para la formación de los saberes (de tipo cibernético-digital), de una matriz para normativizar el comportamiento (ejecutada como gubernamentalidad algorítmica) y de una matriz para la puesta en juego de los procesos de subjetivación, en que el sujeto contemporáneo es paradójicamente interpelado a ser más y menos que un individuo. Además, incorporando la noción de modo de existencia del objeto técnico desarrollada por Gilbert Simondon, concluiremos que la tecnología se puede convertir en una cuarta vía de acceso a la experiencia digital que caracteriza el devenir de nuestro tiempo.