Maurice Merleau-Ponty and Gilles Deleuze as interpreters of Henri Bergson

In this essay I concentrate on the relation between Deleuze's philosophy and Merleau-Ponty's. I examine the question of whether their philosophical projects are as widely divergent as Deleuze wants the reader to believe. Since explicit references to Merleau-Ponty in the work of Deleuze are rather rare, I take the detour of examining their interpretations of Henri Bergson, a philosopher they both recognized as an important source of inspiration. More specifically, I study the references to Bergson in the work of Merleau-Ponty and Deleuze that deal with difference and immanence. I show that Merleau-Ponty merely reads Bergson as a difference thinker, whereas Deleuze stresses Bergson's immanentism. However, these two positions do not exclude one another. First of all, there are many similarities with respect to which Bergsonian concepts both authors focus on and how they interpret them. Secondly, as Deleuze's own philosophy illustrates, a philosophy of difference is not incompatible with immanentism. However, there is one passage in Cinema I. The Movement-Image in which Deleuze states that there is a fundamental difference between the battle against dualism as it is fought by Bergson on the one hand, and phenomenology on the other. Since Deleuze's search for an immanent philosophy relies heavily on concepts introduced by Bergson, this passage can help to indicate to what degree the aforementioned similarities between Deleuze's and Merleau-Ponty's immanentism hold

Learning spaces in the countryside: university students and the Harper assemblage

Using the concepts of affect and assemblage, this paper expands the boundaries of the geographies of education by shifting the student focus from the urban to the rural. Based on the findings of student interviews, it demonstrates how a multiscalar and diversely constituted network of material and non‐material things (including buildings, animals and plants) coalesces with students to create affective atmospheres of learning in a specialist agri‐food and land‐based rural university. This learning is underpinned by a sense of attachment to historical tradition through more than a century of agricultural education on the campus, giving students a strong sense of identity in corporeality. Animals are enrolled in teaching and learning through embodied sensory engagement with their states of health, welfare and disease. Students learn both with and from their student peers, centred on a mutual interest in the science and practicality of caring for production animals and pets. This mutual learning and sharing takes place both within, and informally beyond, the geographies of the classroom. The paper draws out wider cautionary lessons for ongoing university expansions; the praxis of university education within fieldwork‐ and vocationally‐based domains; and the role of both formal and informal assemblages of teaching and learning within the academy

A utilitarian antagonist: the zombie in popular video games

This article takes as its starting point the prevalence of the zombie in video games. I argue that, although the zombie games often superficially resemble filmic texts in their use of aesthetic and narrative, they must be understood, less as a set of conventions and thematic metaphors in the way that the zombie text has been read in film and television scholarship, and more as a utilisation of the zombie as a utilitarian antagonist that facilitates and permits the pleasures of violence and fantasy in video game play. Beginning with the Resident Evil and Left 4 Dead series of games I examine the way that games necessarily update the notion zombie as mass antagonist via the need to vary gameplay activity through different styles of adversary for players. At the same time I will demonstrate that, far from simply being the province of the survival horror genre, the zombie appears across an array of game forms, game cultures and game productions. The zombie highlights the participatory nature of game culture in the array of zombie 'mods' that users create to transform existing games into zombie based games, in particular in relation to titles such as the Call of Duty series. At the other end of the production spectrum the zombie features heavily in the little studied area of online flash games where the zombie can be found in a variety of game genres and forms. The zombie here often operates as a pastiche of popular zombie narratives in survival games (The Last Stand), parodic engagements with zombie conventions (Jetpacks and Zombies) or play with the notion of zombie pandemics (the Infectionator games). Here I situate the zombie game as a aesthetic genre that works to provide an easily understandable context for such interactive genres as survival horror, text adventures, shooting games, physics games and driving games, with the popularity of these enough to drive numerous dedicated hosting and link sites such as zombiegames.net. The pastiche element of these games extends into gamers social engagement with games. Online debates over the the appropriate actions or preparation for a zombie holocaust are commonplace on the internet in such spaces as Zombieresearch.net. Whilst many of these sites feature decidedly tongue in cheek engagement with the notion of the zombie apocalypse, the users of fora for games like Left 4 Dead and Dead Island tend to debate this directly in the terms of the games themselves, discussing their relative merits or realism. Some of these games also highlight the specific pleasures of identifying the zombie as protagonist of sorts. In discussing this I will return to online gaming and the Left 4 Dead games in which players may compete online as part of the zombie horde. Such games raise major questions for the issues of identification and immersion that are said to be at the centre of the game experience. I will also explore the parodic pleasures of many flash games that situate the player in the role of spreading zombie infections. Throughout this article I aim to demonstrate that the zombie in game culture is less a cultural metaphor than a combination of utilitarian antagonist and a persistent aesthetic; a means of providing style or pleasure to many games that relies on the intertextual and flexible nature of the zombie as popular cultural phenomenon

The racist bodily imaginary: the image of the body-in-pieces in (post)apartheid culture

This paper outlines a reoccurring motif within the racist imaginary of (post)apartheid culture: the black body-in-pieces. This disturbing visual idiom is approached from three conceptual perspectives. By linking ideas prevalent in Frantz Fanon’s description of colonial racism with psychoanalytic concepts such as Lacan’s notion of the corps morcelé, the paper offers, firstly, an account of the black body-in-pieces as fantasmatic preoccupation of the (post)apartheid imaginary. The role of such images is approached, secondly, through the lens of affect theory which eschews a representational ‘reading’ of such images in favour of attention to their asignifying intensities and the role they play in effectively constituting such bodies. Lastly, Judith Butler’s discussion of war photography and the conditions of grievability introduces an ethical dimension to the discussion and helps draw attention to the unsavory relations of enjoyment occasioned by such images

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 one’s subjectivity through one’s 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 ‘woman’s body’. 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