Philosophy is certainly a theoretical practice. As such it then necessarily takes place not only as a speculative activity, but also through dispositives, apparatuses, institutions (including the university). The subject of philosophical practice is an effect of this practice and therefore also of its dispositives. Schopenhauer, on the other hand, in his famous critique of the philosophy of universities, ideologically overturning the cause-effect relationship, imagines an original, creative subject as a cause of himself as opposed to dispositives essentially extraneous to philosophy (which philosophy can do without). Instead, one must understand, on the basis of a precise definition of philosophy, understood as that activity that places the mediation in the immediate, how the university, as a dispositive, can correspond to what philosophy is. Now, if philosophy is the placing the mediation in the immediate and if the immediate is the subject, the ideology that constitutes the individual in subject, what gives the individual an identity, but also the sciences and the theoretical cognitive practices, then the university, through which philosophy is accessed and in which philosophy is made, must guarantee the link between (philosophical) mediation and the specific situated immediate. Taking up some reflections by Schleiermacher, Adorno, Szondi, Benjamin the author concludes that the university as the space of institution of philosophical subjectivity should be a life collective experience where the specific situated immediate must be really present in order to be able to place in it the (philosophical) mediation.

University, Subject, Ideology, Schopenhauer, Decolonization