2,856 research outputs found
Who are our nomads today?: Deleuze's political ontology and the revolutionary problematic
This paper will address the question of the revolution in Gilles Deleuze's political ontology. More specifically, it will explore what kind of person Deleuze believes is capable of bringing about genuine and practical transformation. Contrary to the belief that a Deleuzian program for change centres on the facilitation of 'absolute deterritorialisation' and pure 'lines of flight', I will demonstrate how Deleuze in fact advocates a more cautious and incremental if not conservative practice that promotes the ethic of prudence. This will be achieved in part through a critical analysis of the dualistic premises upon which much Deleuzian political philosophy is based, alongside the
topological triads that can also be found in his work. In light of this critique, Deleuze's thoughts on what it is to be and become a revolutionary will be brought into relief, giving rise to the question of who really is Deleuze's nomad, his true revolutionary or figure of transformation
Diffusion or War? Foucault as a Reader of Tarde
The objective of this chapter is to clarify the social theory underlying in Foucaultâs
genealogy of power/knowledge thanks to a comparison with Tardeâs microsociology.
Nietzsche is often identified as the direct (and unique) predecessor of this genealogy, and
the habitual criticisms are worried about the intricate relations between Foucault and Marx.
These perspectives omit to point to another â and more direct â antecedent of Foucault`s
microphysics: the microsociology of Gabriel Tarde. Bio-power technologies must be read
as Tardian inventions that, by propagation, have reconfigured pre-existing social spaces,
building modern societies. We will see how the Tardean source in Foucaultâs genealogy
sheds new clarity about the micro-socio-logic involved in it, enabling us to identify some of
its aporiae and to imagine some solutions in this respect as well
Cinematic and aesthetic cartographies of subjective mutation
This article exmaines the use of cinema as a mapping of subjective mutation in the work of Deleuze, Gauttari and Berardi. Drawing on Deleuze's distinciton between the reduction of the art-work to the symptom and the idea of art as symptomatology, the article focuses on Berardi's use of cinematic examples, posing the quesiton in each case of to what extent they function as symptomatologies or mere symptoms of cultural and subjective mutations in examples ranging from Bergman's Persona to Van Sant's Elephant to finish on speculations about Fincher's The Social Network as a cirtical engagement with subjective mutation in the 21st Century
Le concept de plateau chez Deleuze et Guattari : ses implications epistemologique et ethique
Art, philosophy and the connectivity of concepts
In the history of philosophy, concepts are traditionally pictured as discrete containers that bring together objects or qualities based on the possession of shared, uniform properties. This paper focuses on a contrasting notion of the concept which holds that concepts are defined by their capacity to reach out and connect with other concepts. Two theories in recent continental philosophy maintain this view: one from Ricoeur, the other from Deleuze and Guattari. Both are offered as attempts to bring art and philosophy into relation, but they differ over how the process of connection is theorized. With Ricoeur, a concept is only a concept if it is inherently predisposed to connect with others, and open to being misapplied through metaphor, whereas, with Deleuze and Guattari, connection is left as the general notion of each and every concept being mutually consistent with other concepts, with the consistency attributed to the external action of âbridgingâ. I demonstrate the impact of this difference on how the philosophers perceive the artâphilosophy relation, and argue that Ricoeur is better placed to provide a theory of philosophical discourse that is open to the aesthetic. Ricoeur can show it through metaphor, while Deleuze and Guattari can only assert or state an artâphilosophy relation through a series of technical claims. The significance of the showingâsaying distinction is that it can demonstrate the depth with which conceptual connectivity is located with the philosophersâ respective ontologies and, within this, it can help to reveal the value of conceptual connectivity for that ontology
The great ephemeral tattooed skin
The skin is always and already a series of planes which signify race, gender, age and such. Tattooing creates a new surface of potential significance upon the body. Tattooing can call into question concepts of volition in reference to the power to inscribe and define oneâs subjectivity through oneâs own skin, and the social defining of the subject. Skin is the involution or event between subject and object, will and cultural inscription, the social and the self. Feminism, particularly corporeal feminists, have attempted to think ways in which the female flesh may be recognized and self-defined without risking essentialism through reification of the meaning of âwomanâs bodyâ. Thinking the tattooed female body thus resonates with some of the risks and benefits feminism has found in theorizing a marginalized body. Using Deleuze, Guattari, Lyotard and other major influences on corporeal feminists this article explores ways in which significance is sought in skin and possible configurations of skin and world which challenge the desire to read the flesh as a legible incarnation of subjectivity
Modernidade/pós-modernidade: tensÔes e repercussÔes na produção de conhecimento em educação
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