The Principle of Unrest

There is no such thing as rest. The world is always on the move. It is made of movement. We find ourselves always in the midst of it, in transformations under way. The basic category for understanding is activity – and only derivatively subject, object, rule, order. What is called for is an ‘activist’ philosophy based on these premises. The Principle of Unrest explores the contemporary implications of an activist philosophy, pivoting on the issue of movement. Movement is understood not simply in spatial terms but as qualitative transformation: becoming, emergence, event. Neoliberal capitalism’s special relation to movement is of central concern. Its powers of mobilization now descend to the emergent level of just-forming potential. This carries them beyond power-over to powers-to-bring-to-be, or what the book terms ‘ontopower’. It is necessary to track capitalist power throughout its expanding field of emergence in order to understand how counter-powers can resist its capture and rival it on its own immanent ground. At the emergent level, at the eventful first flush of their arising, counter-powers are always collective. This even applies to movements of thought. Thought in the making is collective expression. How can we think this transindividuality of thought? What practices can address it? How, politically, can we understand the concept of the event to emergently include events of thought? Only by attuning to the creative unrest always agitating at the infra-individual level, in direct connection with the transindividual level, bypassing the mid-level of what was traditionally taken for a sovereign subject: by embracing our ‘dividuality’

The Principle of Unrest

There is no such thing as rest. The world is always on the move. It is made of movement. We find ourselves always in the midst of it, in transformations under way. The basic category for understanding is activity – and only derivatively subject, object, rule, order. What is called for is an ‘activist’ philosophy based on these premises. The Principle of Unrest explores the contemporary implications of an activist philosophy, pivoting on the issue of movement. Movement is understood not simply in spatial terms but as qualitative transformation: becoming, emergence, event. Neoliberal capitalism’s special relation to movement is of central concern. Its powers of mobilization now descend to the emergent level of just-forming potential. This carries them beyond power-over to powers-to-bring-to-be, or what the book terms ‘ontopower’. It is necessary to track capitalist power throughout its expanding field of emergence in order to understand how counter-powers can resist its capture and rival it on its own immanent ground. At the emergent level, at the eventful first flush of their arising, counter-powers are always collective. This even applies to movements of thought. Thought in the making is collective expression. How can we think this transindividuality of thought? What practices can address it? How, politically, can we understand the concept of the event to emergently include events of thought? Only by attuning to the creative unrest always agitating at the infra-individual level, in direct connection with the transindividual level, bypassing the mid-level of what was traditionally taken for a sovereign subject: by embracing our ‘dividuality’

Elastic electron scattering by thermal mixture of glycine conformers in gas phase

A theoretical study of electron scattering by a thermal mixture of glycine molecules in the energy range from 1 to 10 eV is performed using the UK-RMol codes which are based on the R-Matrix method. The six lowest relative Gibbs free energies glycine conformers considered, Ip, IIp, IIn, IIIp, IIIn and IVn, are significantly populated in thermal mixtures. All these conformers present similar resonance structures in the eigenphase sums: a lower-energy resonance state near 1.8 eV and another at higher-energy above 7 eV. For the six conformers the lowest resonance lies between 1.75 eV and 2.21 eV. The very large dipole moments of 6.32 D and 5.67 D for IIp and IIn, respectively, makes the magnitude of their cross sections significantly larger than other conformers, which increases the average cross sections in thermal mixtures compared with the cross sections of the lowest energy Ip conformer. Three conformer population sets are used to calculate the averaged differential and integral cross sections: two theoretical sets based on the the relative Gibbs free energies and another set that aims to mimic experiment based on the observed populations. The averaged cross sections are similar for all population sets, but differ from the Ip conformer cross section. This suggests that, for large and flexible molecules, the computed average cross sections should be used when comparing with experimental data

How do you make yourself a theatre without organs? Deleuze, Artaud and the concept of differential presence

This article provides an exposition of four key concepts emerging in the encounter between the philosophical man of the theatre, Antonin Artaud, and the theatrical philosopher, Gilles Deleuze: the body without organs, the theatre without organs, the destratified voice and differential presence. The article proposes that Artaud's 1947 censored radio play To Have Done with the Judgment of God constitutes an instance of a theatre without organs that uses the destratified voice in a pursuit of differential presence – as a nonrepresentative encounter with difference that forces new thoughts upon us. Drawing from various works by Deleuze, including Difference and Repetition, The Logic of Sense, A Thousand Plateaus and ‘One Less Manifesto’, I conceive differential presence as an encounter with difference, or perpetual variation, as that which exceeds the representational consciousness of a subject, forcing thought through rupture rather than communicating meanings through sameness. Contra the dismissal of Artaud's project as paradoxical or impossible, the article suggests that his nonrepresentational theatre seeks to affirm a new kind of presence as difference, rather than aiming to transcend difference in order to reach the self-identical presence of Western metaphysics

L-Ascorbic acid affect the DNA methytransferase expression in Mouse Embryonic Fibroblasts

Introduction: Induced pluripotent stem cells (iPSCs) can be generated from different source of cells with different efficiencies. Two DNA methyltransferases DNMT1 and DNMT3A have been shown to regulate epigenetically the gene expression involved in cell viability and reprogramming. L-ascorbic acid (L-AA) is a chemical factor that can accelerate reprogramming.  Here, we sought to investigate the effect of L-AA on DNMT1 and DNMT3A expressions. Materials and Methods: First, mouse embryonic fibroblasts at passage 3 were cultured in the presence of 10 µg/ml L-AA days for 5 days. Then, DNMT1 and DNMT3A expressions were determined using real-time PCR at days 3 and 5. Results: It was showed that L-AA could enhance DNMT-1 expression which involve in cell viability and decrease the DNMT3A which involve in cell differentiation. Conclusion: The results therefore suggest a new insight into L-AA mechanism impact on reprogramming process

Affect and Immediation: An Interview with Brian Massumi

Brian Massumi is the author of numerous works across philosophy, political theory, and art theory. His publications include 99 Theses on the Revaluation of Value: A Postcapitalist Manifesto (University of Minnesota Press, 2018), Semblance and Event: Activist Philosophy and the Occurrent Arts (MIT Press, 2011) and Parables for the Virtual: Movement, Affect, Sensation (Duke University Press, 2002)

The principle of unrest: Activist philosophy in the expanded field

There is no such thing as rest. The world is always on the move. It is made of movement. We find ourselves always in the midst of it, in transformations under way. The basic category for understanding is activity – and only derivatively subject, object, rule, order. What is called for is an ‘activist’ philosophy based on these premises. The Principle of Unrest explores the contemporary implications of an activist philosophy, pivoting on the issue of movement. Movement is understood not simply in spatial terms but as qualitative transformation: becoming, emergence, event. Neoliberal capitalism’s special relation to movement is of central concern. Its powers of mobilization now descend to the emergent level of just-forming potential. This carries them beyond power-over to powers-to-bring-to-be, or what the book terms ‘ontopower’. It is necessary to track capitalist power throughout its expanding field of emergence in order to understand how counter-powers can resist its capture and rival it on its own immanent ground. At the emergent level, at the eventful first flush of their arising, counter-powers are always collective. This even applies to movements of thought. Thought in the making is collective expression. How can we think this transindividuality of thought? What practices can address it? How, politically, can we understand the concept of the event to emergently include events of thought? Only by attuning to the creative unrest always agitating at the infra-individual level, in direct connection with the transindividual level, bypassing the mid-level of what was traditionally taken for a sovereign subject: by embracing our ‘dividuality’

Encountering violence: terrorism and horrorism in war and citizenship

This article introduces Adriana Cavarero's concept of “horrorism” into International Relations (IR) discussions of the relationship between war and citizenship. Horrorism refers to a violent violation of vulnerable humans who are defined by their simultaneous openness to the other's care and harm. With its motif of physical and ontological denigration, horrorism offends the human condition by making its victims gaze upon and/or experience repugnant violence and bodily disfiguration precisely when the vulnerable are most in need of care. The article argues that horrorism complicates disciplinary understandings of contemporary violence which tend to see terrorism, but not horrorism, in war and which generally neglect to theorize how violence—and particularly horrorism—is embedded in, and exchanged, through state/citizen relationships. To elaborate these arguments, the article analyses three pieces of war art: Jeremy Deller's “Baghdad, 5 March 2007,” Donald Gray's mural, “Operation Iraqi Freedom,” and a still image from Cynthia Weber's film, “Guadalupe Denogean: ‘I am an American.’” By taking the War on Terrorism as their subject, these pieces demonstrate how war makes visible the terror and horror in state/citizen relationships. The article concludes by reconsidering how encountering signs of horrorism might broaden our frames of war and further our empathic vision toward the precarious victims of horrorism or, alternatively, might confirm the patriotic allegiances of imperial citizens in ways that further bind their citizenship to state political and economic violence and narrow the scope for genuine empathy

The Art of The Relational Body: From Mirror-Touch to The Virtual Body

Mirror neurons are specialized neurons which echo the movements perceived in another's body in incipient movements in one's own body, in a kind of involuntary kinesthetic empathy. Their discovery has given rise to a far-reaching reassessment in cognitive science, the arts, and the humanities of the role of empathy and the self-other relation in the constitution of the sense of self. Mirror-touch synesthesia (when a perceived touch to another's body elicits in the perceiver the sensation of being similarly touched) is one of the forms this "empathy" takes. This article takes mirror-touch synesthesia as a jumping-off point to reconsider synesthesia as a whole, and in particular its relation to empathy, and the relation of empathy to movement. It is argued that the usual vocabulary used to analyze these issues -- identi cation, body image, defect or "confusion" in the body's spatial schema -- are vitiated by a cognitivist bias which carries presuppositions that obscure the complexity of the emergent organization of experience. A philosophical rethinking is necessary as a corrective. The article undertakes this project with the aid of process-oriented philosophers C.S. Peirce, Henri Bergson, and A.N. Whitehead, proposing a framework centering on the notion of a "virtual body" composed of the integral mutual inclusion of potential qualities of experience which are selectively "composed" in movement. The emphasis on the performative self-composition of experience involves replacing the prevailing model of cognition with a fundamentally aesthetic model

Comparação da incidência de síndrome de Down, polidactilia, anencefalia e gastrosquise, entre os nativivos em Sorocaba no ano de 2010

Orientador : Vanessa Kava-CordeiroMonografia (especialização) - Universidade Federal do Paraná, Setor de Ciências Biológicas, Curso de Especialização em Genética para Professores do Ensino Médio.Inclui referência