The research offers an elaboration of genealogy as an approach to knowledge from Friedrich Nietzsche's original work on method (1887) processed by Michel Foucault (1971). It provides an interdisciplinary version that integrates theoretical and analytical contributions from the philosophy of knowledge, from exact and social sciences to artistic research. This work also takes into account those who have most explicitly enhanced the potentialities of geneaalogy such as Gilles Deleuze (1962) and, more recently, Carlo Sini (2007) and Giorgio Agamben (2010), but also embraces the reflections of researchers, from the past or present, whom I dare associate with the genealogy approach such as Max Weber (1922), Bruno Latour (2013), Fritjof Capra (2014), Diego Velázquez (1656) and the newer holistic and immersive approaches in digital art (Roy Ascott 2007). The result will be a "grid of intelligibility", an instrument of knowledge of the emerging phenomena that can be used for mappings and interdisciplinary networks and that, as in the original version (by Nietzsche and Foucault), intends to overcome the epistemological limits and disciplinary segmentation inherited by modernity. Such limits and segmentation are transferred in a special way in modern universities. For this reason, universities are not only the privileged object of this genealogical analysis, but also the field where its application is posed not only as a research practice or pedagogical tool, but also as a self-reflexive method on an organizational level. The genealogy of universities, therefore, is not just a speculative analysis, but a strategic and experimental choice, rather unusual, despite the vast literature available from a well-known text of Immanuel Kant (1798). Universities embody an intersection node among cultural, economic, political and technological trends, since their inception in the Middle Ages. They are the institutional entities that delegate big apparatus paradigm shifts that influence the approaches to knowledge of the people who live in a given social context in vehicular, transversal and vertical ways. Universities have always been the legitimised place to disclose knowledge approaches socially recognised. Their historical centrality and legitimacy has been renewed for more than five hundred years . In the contemporary world, their role is being compromised by global processes , neoliberalism and digitization in particular. This research will investigate the latter genealogically by focusing on the manifestations of resistance namely audit university and its development until the automation phase. In addition to contemporary authors such as Michael Power (1994), Laura Maran (2009), and Giovanni Leghissa (2012) - the theoretical framework will refer to Ivan Illich (1971), Edgar Morin (1999), but also Marshall McLuhan (1964) and those researchers that are currently involved in the analysis of the impact of media on the education system (Ben Fry, 2007, I. and M. Toru S. Vijay Kumar, 2008). It is an attempt to genealogically answer the question -What will the current audit universities become? This research has gone up to a drift that is more than a narrative exercise. It has pushed up to a prophecy that is only partly a fiction experiment namely automation in academia, which is the main research hypothesis. In an apocalyptic scenario automated universities represent an audit university involution, a result of hybridization among economic, technological, cultural and organizational phenomena. It is only by addressing this hybridization process that we can develop an alternative narrative. By following Antonio Caronia's (2008) approach, this research will use science-fiction language as a distortion of reality that allows creating, in Foucault's words, a doomsday scenario (a case of 'fiction historique') or an alternative perspective avoiding ideological risks. Along with contemporaries Derrick de Kerckhove (1998), Roy Ascott (2007), Marcello Giacomantonio (2007), Valeria Pinto (2012), Federico Butera (2007), I will summarize the works of Franz Kafka, Philip K. Dick and James Ballard, but also recent contributions from artistic and pedagogical research. Keywords: Genealogy, Grid of Intelligibility, Knowledge, Power, Control, Subjectivation, EHEA, Audit, Automation.

«Nous ne cessons pas de vivre dans le monde de la perception, mais nous le dépassons par la pensée critique, au point d’oublier la contribution qu’il apporte à notre idée du vrai». Avec cette phrase qui ouvre un texte auquel le philosophe confie un bilan des résultats de ses premiers travaux, Maurice Merleau-Ponty récapitule le problème fondamental dont toute sa réflexion restera marquée. Poussé, depuis le tout début de sa recherche, par l’intention de dépasser l’antinomie entre les perspectives, intellectualiste et empiriste, Merleau-Ponty fait appel à une philosophie capable de se tourner à nouveau vers le phénomène humain, de rendre compte de ses modalités d’existence et de l’explorer à nouveau au-delà de la distinction cartésienne entre âme et corps, en inaugurant ainsi une anthropologie philosophique comme propédeutique à une réforme épistémologique plus générale, capable de restituer à la philosophie même, sa fonction d’interrogation radicale de l’expérience concrète.Le but de notre recherche est de montrer comment cette exploration qui, au commencement trouve dans l’observation et dans la description de la perception son point de départ, tend toujours davantage vers une thématisation et une étude du problème de l’expression à travers lequel la réflexion merleau-pontienne évolue de la phenomenologie de la corporéité à la véritable ontologie du sensible.Tout d’abord explorée comme nécessaire corrélatif des manifestations perceptrices, l’expression devient progressivement objet d’une réflexion autonome et en même temps, le pivot méthodologique d’une trajectoire philosophique dans laquelle l’enquête anthropologique laisse graduellement le pas à une philosophie de la nature.On observera ainsi l’attestation d’une ontologie indirecte, capable de rendre compte de l’historicité de l’expérience et en vertu de laquelle repenser le rapport entre nature et culture, corps et langage. C’est-à-dire de reproposer le problème de la genèse du sens au sein d’une réhabilitation accomplie du sensible ainsi que le problème de l’émergence d’une philosophie comme ré-articulation d’une archéologie de la perception et d’une généalogie de la connaissance. / «Nous ne cessons pas de vivre dans le monde de la perception, mais nous le dépassons par la pensée critique, au point d’oublier la contribution qu’il apporte à notre idée du vrai». With this sentence, which opens a text to which the philosopher entrusts an evaluation of the results of his first works, Maurice Merleau-Ponty recapitulates the fundamental problem due to which all his reflections will be affected afterwards. Led, from the very beginning of his research, from the intent to overcome the antinomy between the intellectualist and the empiricist perspectives, Merleau-Ponty calls for a philosophy capable of turning towards the human phenomenon, to account for its mode of existence and redirect it beyond the Cartesian distinction between soul and body, inaugurating a philosophical anthropology as propaedeutic to a more general epistemological reform, capable of returning to philosophy itself its function of radical questioning the concrete experience.The aim of our work is to show how this investigation, which initially finds its starting point in the observation and description of perception, increasingly stretching towards a thematization and a study of the problem of expression, through which the Merleaupontian reflection evolves from the phenomenology of corporeity to a real ontology of the sensible.First investigated as a necessary correlative of perceptual manifestations, expression becomes progressively the subject of an autonomous reflection and, at the same time, a methodological pivotal point of a philosophical trajectory in which the anthropological inquiry gradually gives way to a philosophy of nature, an indirect ontology able to account for the historicity of the experience and, in virtue of this, to rethink the relationship between nature and culture, body and language. This means to bring back the problem of the genesis of meaning within an accomplished rehabilitation of the sensible and to point out the emerging of a philosophy as a continuous re-articulation of and archaeology of perception and a genealogy of knowledge. / «Nous ne cessons pas de vivre dans le monde de la perception, mais nous le dépassons par la pensée critique, au point d’oublier la contribution qu’il apporte à notre idée du vrai». Con questa frase, con cui si apre un testo cui il filosofo affida un bilancio dei risultati dei suoi primi lavori, Maurice Merleau-Ponty ricapitola il problema fondamentale da cui tutta la sua riflessione rimarrà segnata. Spinto, fin dagli esordi della sua ricerca, dall’intento di superare l’antinomia fra le prospettive Intellettualiste ed Empiriste, Merleau-Ponty fa appello a una filosofia capace volgersi nuovamente verso il fenomeno umano, di rendere conto delle sue modalità d’esistenza e re indagarlo al di là della distinzione cartesiana fra anima e corpo, inaugurando un’antropologia filosofica come propedeutica a una più generale riforma epistemologica in grado di restituire alla filosofia stessa la sua funzione d’interrogazione radicale dell’esperienza concreta.Scopo del nostro lavoro è di mostrare come questa indagine, che da principio trova nell’osservazione e nella descrizione della percezione il suo punto d’avvio, protenda sempre maggiormente verso una tematizzazione e uno studio del problema dell’espressione, attraverso il quale la riflessione merleaupontiana evolve da fenomenologia della corporeità a vera e propria ontologia del sensibile.Dapprima indagata come correlato necessario delle manifestazioni percettive, l’espressione diviene progressivamente oggetto di una riflessione autonoma e, al medesimo tempo, cardine metodologico di una traiettoria filosofica in cui l’inchiesta antropologica lascia gradualmente il passo a una filosofia della natura. Si osserverà così l’attestarsi di un’ontologia indiretta, in grado di rendere conto della storicità dell’esperienza, e in virtù di quest’ultima di ripensare il rapporto tra natura e cultura, corpo e linguaggio. Ovvero di riproporre il problema della genesi del senso in seno a una riabilitazione compiuta del sensibile e quello dell’emergere di una filosofia come continua riarticolazione di un’archeologia della percezione e di una genealogia della conoscenza.