Luis de Miranda

Postdoktor vid Institutionen för idé- och lärdomshistoria

Engelska parken, Thunbergsvägen 3P
Box 629
751 26 UPPSALA

Kort presentation

Detta stycke finns inte på svenska, därför visas den engelska versionen.

Philosophical practitioner, trained in applied continental philosophy, the history of ideas, and psychoanalysis, I came to academia after a career as an independent author and publisher in Paris. My PhD (University of Edinburgh) is a modern genealogy of the concept of esprit de corps (France, UK, USA) and was the groundwork for my book Ensemblance. In my research strategies, I tend to combine historical, empirical and speculative approaches, such as in my essay Being and Neonness (MIT Press).

Nyckelord: history of ideas and science continental philosophy medical humanities

Mina kurser


Detta stycke finns inte på svenska, därför visas den engelska versionen.

I am since January 2021 working at the Center for Medical Humanities at Uppsala University.

A PhD from the University of Edinburgh in 2017, I have been a philosopher, historian of ideas, philosophical counselor and an international author of non-fiction and fiction. My books, for example an introduction to Artificial Intelligence and Robotics or the novel Who Killed the Poet?, have been translated into several languages. Being and Neonness was published by MIT Press in 2019, and Ensemblance by Edinburgh University Press in 2020.

I authored my first books in French, for example a philosophical history of computers (L’Art d’être libres au temps des automates), or a psychosocial analysis of capitalism, Peut-on jouir du capitalisme? Lacan avec Heidegger et Marx. Shortly after Is a New Life Possible? Deleuze and the Lines was published in English in 2013, I was offered a generous research scholarship by the University of Edinburgh to eventually become a Doctor of Philosophy, with a conceptual historical focus on esprit de corps (Ensemblance). There I also initiated interdisciplinary research in STS and AI-Humanities, anthrobotics and the philosophy of technology, within the CRAG group, an interdisciplinary hub founded in 2015. I have a Master (1 and 2) in Philosophy from the Sorbonne University. I also graduated from the School of Economics HEC-Paris. In Paris, while an independent author of novels and essays, I was the co-founder and editorial director of Max Milo Books (Paris) between 2004 and 2012, an independent publishing house.

Even before my proposal of the cosmological concept of Creal in 2008, I had been interested in process-oriented philosophies and in the intellectual and cultural history of the idea of creation. Between 2009 and 2012, still in Paris, I supervised the CRÉEL (Centre de Recherche pour l’Émergence d’une Existence Libre), through which I organised philosophical events, happenings and related book publications.

In 2018, I founded The Philosophical Parlour, through which, in partnership with the Stockholm psychotherapy institute Livslinjen, I occasionally offer personalised philosophical counseling, in synergy with my research on philosophical health and philosophy as care and way of life. Also trained as a Lacanian psychoanalyst, I am certified practicing member of the Swedish Society for Philosophical Practice (SSFP). In 2019, I initiated the network Philosophical Health International.

I blog here (crealectics).


"The preservation of health has always been the principal end of my studies." Descartes to the Marquess of Newcastle (cited in Health, a History, 2019, Oxford Philosophical Concepts, OUP).

What is Philosophical Health?

Historians of ideas such as Hadot, Foucault or Nussbaum, have explained how the Ancient Greeks and Romans were concerned with the effects of philosophy upon the subject’s well-being and good life. “A healthy mind in a healthy body”: Plutarch for example considered that philosophy and medicine were a single domain. After a long Christan period during which philosophy became mostly theoretical, a concern for the ideal of philosophical health is slowly re-emerging since the writings of Nietzsche and Wittgenstein among others, and it is empiricized in the last decades within the practice of philosophical counseling. This transnational movement is part of a contemporary rediscovery or recreation of philosophy as a form of care, sometimes called “therapy for the sane”.

More recently, “good health and well-being” were coalesced by the United Nations into one sustainable development goal for 2030. Health is today one of the main public concerns of humanity. In the last century, physical health and psychological health have been systematised into a societal imperative, sometimes an industry and in some cases a mode of control. In occidental societies, what was a luxury for the few in the beginning of the twentieth century (gymnastics, dietetics, psychotherapy, etc.) became by the end of the same century a necessity or imperative for many, sometimes even an obsession. States are financing and administrating programs of psychological and physical health, in the line of what Foucault called biopolitics, sometimes favouring a modality of therapy grounded on a mechanical, reductionist or dualistic view of the mind and body.

The notion of philosophical health possesses a long genealogy. In The Hermeneutics of the Subject, a seminar Foucault gave at the College de France in 1981-82, its prehistory is located in the Platonic and Socratic notion of epimeleia heautou, the care for the self or soul. For Plato, philosophical self-care was a necessary condition in order to become a good citizen or governing actor of the city: the First Alcibiades indicates that there was a correlation between the collective idea of justice and the individual idea of rational self-care. Moreover, such self-care was ultimately not individual, as it was a reconnection with the divine within ourselves, an idea epitomized by Socrates’ daimonion. The Ancient Greek notion of philosophical health articulated personal growth with a shared cosmology, cosmo-political.

In recurring to a philosophical counselor or autonomous philosophical thinking, human beings are looking anew for deeper and more sustainable forms of care, more intellectual or spiritual and yet respectful of our natural embodiment and of non-human entities. Time is ripe to answer the question What is Philosophical Health? in a programmatic and pragmatic way. My research is both theoretical and empirical. I am performing interventions as philosophical practitioner in contexts of post-traumatic rehabilitation, health in the workplace and individual couseling in a psychotherapy institute.

This research is funded by Kjell och Märta Beijers Stiftelse (Beijerpostdoc) in 2021 and 2022.


Kontakta katalogansvarig vid den aktuella organisationen (institution eller motsv.) för att rätta ev. felaktigheter.