While respecting our singular or particular situations, it is possible for us, nevertheless, to question current events. Thus, we could question the place of man in the biological field and in his borders: a spatio-temporal reality, a developed, evolved or increased part of Life, a specific creature, a virus "in itself" (cf. anthropocene) … 

Likewise, in the light of the Josefa vision, is this human being not fundamentally a migrant?

So what about borders in terms of anthropological, sociological, political, economic, philosophical, theological, artistic, even spiritual languages, in terms of material or cultural flows, of monetarized flows and, certainly, in terms of real or virtual viral infections?

Is there not, by listening to our migrations or by looking, without any preconceived links, at the deployment of "viruses", a question to be asked about the very concept of "borders"? If we simply consider their geo-political or spatial status, what about their significance, or even their reality: is it constructive or destructive? What about their ethical performativity in the sense of their service of the "Common Good"? In the service of what "values", of what source(s) of "meaning" are they created, maintained, defended or challenged?

In the same way, we could question the notion of "subhuman borders". What part, in me, subject, agent, creature, is still, consciously or not, an "other", a "foreigner", in the sense of a "purity" or of a "viral" or "migratory" virginity? Are we not, all of us, in a unique way above all, undergoing a physical, psychological, intellectual or spiritual migration, and this, far beyond "borders" or precisely because of borders?

Also, faced with the real challenges of our migrations and our viruses, how and why do we want to preserve borders, at all costs?

Gilbert