The paper investigates how field experimentation of genetically modified crops became central to the French controversy on genetically modified organisms in recent years. Initially constructed in the 1980s as a cognitive endeavor to be preserved from lay interference, field trials of genetically modified crops were reconceived as “an intrusion in the social space,” which had to be negotiated with actors from that space. In order to analyze this transformation, the authors suggest that it is necessary to develop an interpretive framework (...) that combines theoretical perspectives from science and technology studies and the sociology of social problems, and emphasizes the importance of the way in which actors compete in a heterogeneous public space, to put forward alternative framings of problems. The authors present a detailed analysis of the interactions and conflicts between actors in diverse social arenas in order to better understand the dynamics of this sociotechnical controversy. (shrink)

In this new and original book, Claire Armon-Jones examines the concept of affect and various philosophical positions which attempt to define and characterize it: the standard view, the neo-cognitivist view, and the objectual thesis. She contends that these views radically distort our understanding of affect by disregarding modes of affect which fail to conform to the accounts they each employ. Against the standard and neo-cognitivist views she argues that the notions they use to characterize affect are neither necessary nor (...) sufficient; and against the objectual thesis she further argues that affective states exhibit degrees of independence from the concept of an object. She develops a new theory of the varieties of affect that explains their cognitive nature, their felt aspect, their special logic and the relationship between their objectless and object-directed forms. Armon-Jones concludes by suggesting that her arguments call into question certain assumptions about the rationality and moral status of affect and require a revision of the conception of the good in affect. (shrink)

Using Deleuze and Guattari's concept of stratigraphy, it is possible to open the question of the limits and range of the Anthropocene. Geological stratification has enabled a view of time and the earth that has opened new horizons, but this mode of stratification is one among others. Other stratifications are possible, not only those that would be compossible with the story of the Anthropocene, but also incompossible stratifications, at odds with the history of man.

Both in his earliest debates with thinkers such as Foucault and Levinas, and in later critiques of political immediacy, Derrida invoked the inescapable burden of a necessary but impossible universalism. By raising the stakes so high it would seem that deconstruction generates hyperbolic conceptions of ethics and justice, but also precludes any form of day to day political positivity. In this essay I pursue the seemingly less ‘ethical’ conception of play in Derrida's work to argue for a multiple universalism.

Prompted by the development of the Theory of Challenge and Threat States in Athletes (Jones et al, 2009), recent years has witnessed a considerable increase in research examining challenge and threat in sport. This manuscript provides a critical review of the literature examining challenge and threat in sport, tracing its historical development and some of the current empirical ambiguities. In an attempt to reconcile some of these ambiguities, and utilising neurobiological evidence associated with approach- and avoidance-motivation (cf. Elliot & Covington, (...) 2001), this paper draws upon the Evaluative Space Model (ESM: Cacioppo et al., 1997) and considers the implications for understanding challenge and threat in sport. For example, rather than see challenge and threat as opposite ends of a single bipolar continuum, the ESM implies that individuals could be (1) challenged, (2) threatened, (3) challenged and threatened, or (4) neither challenged or threatened by a particular stimulus. From this perspective it could be argued that the appraisal of some sport situations as both challenging and threatening could be advantageous, whereas the current literature seems to imply that the appraisal of stress as a threat is maladaptive for performance. In drawing upon the ESM, we outline the Evaluative Space Approach to Challenge and Threat and provide several testable hypotheses for advancing understanding of challenge and threat (in sport). We also outline a number of cardiovascular and experiential measures that can be used to examine these hypotheses. In sum, this paper provides a significant theoretical, empirical and practical contribution to our understanding of challenge and threat (in sport). (shrink)

In this essay I explore three concepts: sex, the city, and the Anthropocene. I argue that the condition for the possibility of the city is the assemblage of sexual drives for the sake of relative stability, but that those same drives also exceed the city's self-preservative function. Further, I argue that the very conditions that further the city and that enable philosophical and scientific concepts to be formed rely upon a geological politics that enables new ways of thinking about what (...) counts as the political as such. (shrink)

Have we reached what Alexander Galloway dismissively refers to as ‘peak Deleuze’? In this essay, I argue that the arrival at end times – with the sense of mass extinction and philosophy's exhaustion – is indeed a moment of ‘peak Deleuze’, but that this gesture of exhaustion is already implicit in A Thousand Plateaus. Recognising the limits and seduction of a text is never as easy as it seems; every attempt to break up with Deleuze and Guattari, though necessary, is (...) fraught with a whole series of difficulties that were already visible in A Thousand Plateaus's own relation to its outside. (shrink)

Measuring responsiveness to gain accurate diagnosis in populations with disorders of consciousness (DOC) is of central concern because these patients have such complex clinical presentations. Due to the uncertainty of accuracy for both behavioral and neurophysiological measures in DOC, combined assessment approaches are recommended. A number of standardized behavioral measures can be used with adults with DOC with minor to moderate reservations relating to the measures’ psychometric properties and clinical applicability. However, no measures have been standardized for use with pediatric (...) DOC populations. When adapting adult measures for children, confounding factors include developmental considerations for language-based items included in all DOC measures. Given the lack of pediatric DOC measures, there is a pressing need for measures that are sensitive to the complex clinical presentations typical of DOC and that can accommodate the developmental levels of pediatric populations. The music therapy assessment tool for awareness in disorders of consciousness (MATADOC) is a music-based measure that has been standardized for adults with DOC. Given its emphasis on non-language based sensory stimuli, it is well-suited to pediatric populations spanning developmental stages. In a pre-pilot exploratory study, we examined the clinical utility of this measure and explored trends for test-retest and inter-rater agreement as well as its performance against external reference standards. In several cases, MATADOC items in the visual and auditory domains produced outcomes suggestive of higher level functioning when compared to outcomes provided by other DOC measures. Preliminary findings suggest that the MATADOC provides a useful protocol and measure for behavioral assessment and clinical treatment planning with pediatric DOC. Further research with a larger sample is warranted to test a version of the MATADOC that is refined to meet developmental needs of pediatric DOC populations. (shrink)

Materialism is at once the most general of concepts, capable of gesturing to anything that seems either foundational or physicalist, and yet is also one of the most rhetorical of gestures: operating as a way of reducing, criticising or ‘‘exorcising’’ forms of idealism and ideology. Derrida's early, supposedly ‘‘textualist’’ works appear to endorse a materiality of the letter (including syntax, grammar, trace and writing) while the later works focus on matter as split between that which is posited and that which (...) will always appear as a receding ground. It is more important than ever that materialism not be accepted too readily as a way of overcoming a supposedly linguistic or textualist Derrida in order that Derrida might be smuggled into the contemporary heaven of naturalism and physicalism. On the contrary, it is the dispersed, inhuman and inorganic materiality beyond bodies, physis and substance that offers itself for genuinely deconstructive thinking. (shrink)

One of the ways in which one might chart the force of various forms of posthuman thought is to mark a reversal in the ways we think about relationality. Rather than distinct Cartesian subje...

This essay explores three deconstructive concepts – archive, anthropocene, and auto-affection – across two registers. The first is the register of what counts as readability in general, beyond reading in its narrow and actualized sense.. The second register applies to Derrida today, and what it means to read the corpus of a philosopher and how that corpus is governed by proper names. I want to suggest that the way we approach proper names in philosophy and theory is part of a (...) broader problem of our relation to what it is to read, and how readability intertwines with the human. (shrink)

In french and english speaking countries, the articulation between epistemological beliefs, conceptions of teaching and learning and pedagogical practices of secondary school teachers in the natural sciences and humanities has been little studied (Araújo-Oliveira, 2012 ; Bartos et Lederman, 2014 ; Wanlin et al., 2019). Yet, while teachers display predominantly constructivist beliefs about teaching and learning, their teaching practices remain rather passive (OECD, 2019). Like in Therriault et al. (2018-2023), this article explores the characteristics of epistemological beliefs, conceptions of teaching (...) and learning, and teaching practices among a population of 112 secondary school teachers (beginners, intermediate and experienced) in the humanities and natural sciences in French-speaking Belgium. In a second step, we explore the articulations between these three theoretical constructs either from statistical analyses or from a more interpretative perspective. Quantitative analysis of the data (PCA, factorial ANOVA, correlations and Chi-square) show that teachers’ epistemological beliefs are rather refined, that there is an effect of professional seniority on these beliefs and that there is a link between refined epistemological beliefs and traditional conceptions of teaching and learning. Finally, teachers’ self-reported practices appear to be insensitive to the discipline being taught. (shrink)

A playful, personal, and profound interview with Gilles Deleuze, covering topics from “Animal” to “Zigzag.” Although Gilles Deleuze never wanted a film to be made about him, he agreed to Claire Parnet's proposal to film a series of conversations in which each letter of the alphabet would evoke a word: From A to Z. These DVDs, elegantly transtlated and subtitled in English, make these conversations available for English-speaking audiences? for the first time. In dialogue with Parnet, the philosopher exhibited (...) the modest and thrilling transparency that his seminal works reveal. The sessions were taped when Deleuze was already terminally ill; he and Parnet agreed that the film would not be shown publicly until after his death. The awareness of mortality floats through the dialogues, making them not just intellectually stimulating but also emotionally engaging. Because Parnet knew Deleuze so well, she was able to draw him out—as no one else had—to what might be the 1001st plateau: a place of brilliance, rigor, and charm. In “A as in Animal,” for example, Deleuze vents his hatred of pets: “A bark,” he declares, “really seems to me the stupidest cry.” Instead, he praises the tick: “... in a nature teeming with life, [the tick] extracts three things”: light, smell, and touch. This, he claims, in a sense is philosophy. “And that is your life's dream?” Parnet wryly asks. “That's what constitutes a world,” he replies. For Deleuze, doing philosophy meant not just creating concepts but living a life in philosophy. Gilles Deleuze from A to Z presents the mind of a great philosopher at work. (shrink)

Enth.: De quoi faut-il s'étonner / par René Thom. Du point de vue du tiers... / par Claire Lejeune. Géométriser la signification / par Jean-Pierre Duport.

This essay explores the problem of trust and truth in states of emergency. Drawing on Giorgio Agamben’s theory of biopolitics and his objections to political managerialism I argue that the real problem exposed by the pandemic was not a lack of trust in authority but an unscientific and uncritical attachment to expertise.

Vulnerable student voices are a matter for concern in contemporary higher education, but that concern is directed more towards identifying vulnerable groups, and seeking to widen their participation in higher education. It is less to do with the vulnerability of certain modes of voice when students are there. The concept of student voice may be anatomised into three constituent elements: an epistemological voice, or a voice for knowing, a practical voice, or a voice for doing, and an ontological voice, or (...) a voice for being and becoming. A voice for being and becoming is less valued and validated in contemporary higher education, and more vulnerable, than voices for knowing and doing. Developing an ontological voice is deemed less important than developing epistemological or practical voices, yet an ontological voice is fundamental to those two other voices. The concept of vulnerability needs to be extended from referring to certain under‐represented groups in the student body to indicating the strength or weakness of certain modes of the student voice. Vulnerability is not only about the vulnerability of the presenting student, but also about his voice yet to be uncovered. Reinterpreting vulnerability fosters modes of recovering ontological voices at risk of being lost. (shrink)

Just as becoming-woman is a divided concept, looking back to a seemingly redemptive figure of the feminine beyond rigid being, but also forward to a positive annihilation of fixed genders, so modernism was also a doubled movement. But modernism was a pulverisation of ‘the’ subject for the sake of a plural and multiplying point of view, and like ‘becoming-woman’, should be read as a defiant and affirmative refusal.

Vulnerable student voices are a matter for concern in contemporary higher education, but that concern is directed more towards identifying vulnerable groups, and seeking to widen their participation in higher education. It is less to do with the vulnerability of certain modes of voice when students are there. The concept of student voice may be anatomised into three constituent elements: an epistemological voice, or a voice for knowing, a practical voice, or a voice for doing, and an ontological voice, or (...) a voice for being and becoming. A voice for being and becoming is less valued and validated in contemporary higher education, and more vulnerable, than voices for knowing and doing. Developing an ontological voice is deemed less important than developing epistemological or practical voices, yet an ontological voice is fundamental to those two other voices. The concept of vulnerability needs to be extended from referring to certain under‐represented groups in the student body to indicating the strength or weakness of certain modes of the student voice. Vulnerability is not only about the vulnerability of the presenting student, but also about his voice yet to be uncovered. Reinterpreting vulnerability fosters modes of recovering ontological voices at risk of being lost. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.2 (2003) 71-79 [Access article in PDF] "Explosion" Greta Gaard I. In the beginning there was only water, and you were a part of it. Never mind what else you have heard. This was your first relationship, your connection to water. And the quality of this relationship, the character of your beliefs about water, shapes all relationships in your life. The way you do one (...) thing is the way you do everything. You cannot separate one relationship from another, treat this water with reverence, this water with waste. Because water returns. Water knows there are no separations. You too should know this, for water has been teaching you, from the beginning.Imagine a creek flowing through the length of your life, from your birth to your death. Yes, your death. Water precedes you, water survives you. Consider the silence of blue-ice glaciers, ancient in their solitude, melting. Each winter the snowfall thick and wet, fluffy, or crisp and dry. Each spring the snows melting, glaciers growing and melting. Water flows down pine needles and cedar bark, flows down rocks and fallen logs, flows through moss and soil and sand.The lake gathers rainfall, gathers snowmelt and the plenitude of creeks. The lake overflows, spills, falls, exuberance of fullness, joy in motion, streaming downhill now, swelling the creek bed where it has made this journey so many times before.You have never seen this creek, the hidden water that flows through your days and nights, from one season to the next. Without it you would not live. You rely on this unseen water to flow forever. It has flowed here [End Page 71] before you were born, before you stepped into its flow, and you imagine it will outlast you, outlast whatever you might do to this water. You believe it is limitless, unending. You know its persistent force has carved rocks because you can see them, see the way water flows through stone, leaving its imprint in kettles, in the basins of water where rocks circulate, in the interlaced fingers of water and stone embracing at the falls.Water becomes you. But Narcissus-like, you look at water and see only your self. You believe you are alone. You are afraid. You need to con-trol this fear, this aloneness, this terrifying separation. You see the power of water and you want power. Power will give you control. You build dams and concrete channels and ditches, believing that by doing this you will control the power of water, the fertility of water, the fear of your separation. But water is patient. There are laws that govern the way of water, the ways of energy and power, the ways of land. There are consequences. Water bears no grudge, extracts no retribution. Your own actions, skillful or unskillful, determine the outcome. Your own relationship to water will poison you or save you. You decide.You believe blocking the flow of water gives you power.You believe blocking the flow of feeling gives you power.You believe harnessing the animals, fencing off the land gives you power. And for awhile, these strategies work.But there are consequences. That which is diverted, divided, suppressed, always returns with greater force, and when it returns, no one can control it. No one. II. Imagine a family. Picture the elders first. How many do you see? Where are the children? The sisters and brothers, aunts and uncles, cousins and nephews and grandchildren? How many people are needed to form a family? Can you be a family of one?Look at it another way: is there a limit to the relations of family? Is there a certain number of people allowed in a family until a limit is reached? Do you say, "Families may only have ten people"? "The eleventh person will not be included." Or do you point to the basis of inclusion, the things that bind you, one to another, and say, "Yes, this person too"?How do you recognize a family?Do family members have to pulse with the same blood, or will love create a family where the blood... (shrink)

This paper is an exploration of a current environmental issue dividing two industries in the UK. The issue is offshore wind farms, and the industries are commercial fishing and wind energy. The controversy over offshore wind farms highlights three core issues of conflict: the adequacy of stakeholder consultation processes; the right to compensation for loss of livelihood; and the lack of adequate data. We find that the characterisations that developers, regulators, and fishers hold of each other critically inform their positions (...) on these issues. We examine the weak bargaining position of fishers, and the 'power game' that is played out between them and developers. We conclude that offshore wind farm development would be better managed if stakeholder consultation was more extensive, compensation claims were standardised, and scientific data were more readily available, but that in the meantime, fishers could improve their bargaining power by mobilising potential allies. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.2 (2003) 71-79 [Access article in PDF] "Explosion" Greta Gaard I. In the beginning there was only water, and you were a part of it. Never mind what else you have heard. This was your first relationship, your connection to water. And the quality of this relationship, the character of your beliefs about water, shapes all relationships in your life. The way you do one (...) thing is the way you do everything. You cannot separate one relationship from another, treat this water with reverence, this water with waste. Because water returns. Water knows there are no separations. You too should know this, for water has been teaching you, from the beginning.Imagine a creek flowing through the length of your life, from your birth to your death. Yes, your death. Water precedes you, water survives you. Consider the silence of blue-ice glaciers, ancient in their solitude, melting. Each winter the snowfall thick and wet, fluffy, or crisp and dry. Each spring the snows melting, glaciers growing and melting. Water flows down pine needles and cedar bark, flows down rocks and fallen logs, flows through moss and soil and sand.The lake gathers rainfall, gathers snowmelt and the plenitude of creeks. The lake overflows, spills, falls, exuberance of fullness, joy in motion, streaming downhill now, swelling the creek bed where it has made this journey so many times before.You have never seen this creek, the hidden water that flows through your days and nights, from one season to the next. Without it you would not live. You rely on this unseen water to flow forever. It has flowed here [End Page 71] before you were born, before you stepped into its flow, and you imagine it will outlast you, outlast whatever you might do to this water. You believe it is limitless, unending. You know its persistent force has carved rocks because you can see them, see the way water flows through stone, leaving its imprint in kettles, in the basins of water where rocks circulate, in the interlaced fingers of water and stone embracing at the falls.Water becomes you. But Narcissus-like, you look at water and see only your self. You believe you are alone. You are afraid. You need to con-trol this fear, this aloneness, this terrifying separation. You see the power of water and you want power. Power will give you control. You build dams and concrete channels and ditches, believing that by doing this you will control the power of water, the fertility of water, the fear of your separation. But water is patient. There are laws that govern the way of water, the ways of energy and power, the ways of land. There are consequences. Water bears no grudge, extracts no retribution. Your own actions, skillful or unskillful, determine the outcome. Your own relationship to water will poison you or save you. You decide.You believe blocking the flow of water gives you power.You believe blocking the flow of feeling gives you power.You believe harnessing the animals, fencing off the land gives you power. And for awhile, these strategies work.But there are consequences. That which is diverted, divided, suppressed, always returns with greater force, and when it returns, no one can control it. No one. II. Imagine a family. Picture the elders first. How many do you see? Where are the children? The sisters and brothers, aunts and uncles, cousins and nephews and grandchildren? How many people are needed to form a family? Can you be a family of one?Look at it another way: is there a limit to the relations of family? Is there a certain number of people allowed in a family until a limit is reached? Do you say, "Families may only have ten people"? "The eleventh person will not be included." Or do you point to the basis of inclusion, the things that bind you, one to another, and say, "Yes, this person too"?How do you recognize a family?Do family members have to pulse with the same blood, or will love create a family where the blood... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics & the Environment 8.2 (2003) 71-79 [Access article in PDF] "Explosion" Greta Gaard I. In the beginning there was only water, and you were a part of it. Never mind what else you have heard. This was your first relationship, your connection to water. And the quality of this relationship, the character of your beliefs about water, shapes all relationships in your life. The way you do one (...) thing is the way you do everything. You cannot separate one relationship from another, treat this water with reverence, this water with waste. Because water returns. Water knows there are no separations. You too should know this, for water has been teaching you, from the beginning.Imagine a creek flowing through the length of your life, from your birth to your death. Yes, your death. Water precedes you, water survives you. Consider the silence of blue-ice glaciers, ancient in their solitude, melting. Each winter the snowfall thick and wet, fluffy, or crisp and dry. Each spring the snows melting, glaciers growing and melting. Water flows down pine needles and cedar bark, flows down rocks and fallen logs, flows through moss and soil and sand.The lake gathers rainfall, gathers snowmelt and the plenitude of creeks. The lake overflows, spills, falls, exuberance of fullness, joy in motion, streaming downhill now, swelling the creek bed where it has made this journey so many times before.You have never seen this creek, the hidden water that flows through your days and nights, from one season to the next. Without it you would not live. You rely on this unseen water to flow forever. It has flowed here [End Page 71] before you were born, before you stepped into its flow, and you imagine it will outlast you, outlast whatever you might do to this water. You believe it is limitless, unending. You know its persistent force has carved rocks because you can see them, see the way water flows through stone, leaving its imprint in kettles, in the basins of water where rocks circulate, in the interlaced fingers of water and stone embracing at the falls.Water becomes you. But Narcissus-like, you look at water and see only your self. You believe you are alone. You are afraid. You need to con-trol this fear, this aloneness, this terrifying separation. You see the power of water and you want power. Power will give you control. You build dams and concrete channels and ditches, believing that by doing this you will control the power of water, the fertility of water, the fear of your separation. But water is patient. There are laws that govern the way of water, the ways of energy and power, the ways of land. There are consequences. Water bears no grudge, extracts no retribution. Your own actions, skillful or unskillful, determine the outcome. Your own relationship to water will poison you or save you. You decide.You believe blocking the flow of water gives you power.You believe blocking the flow of feeling gives you power.You believe harnessing the animals, fencing off the land gives you power. And for awhile, these strategies work.But there are consequences. That which is diverted, divided, suppressed, always returns with greater force, and when it returns, no one can control it. No one. II. Imagine a family. Picture the elders first. How many do you see? Where are the children? The sisters and brothers, aunts and uncles, cousins and nephews and grandchildren? How many people are needed to form a family? Can you be a family of one?Look at it another way: is there a limit to the relations of family? Is there a certain number of people allowed in a family until a limit is reached? Do you say, "Families may only have ten people"? "The eleventh person will not be included." Or do you point to the basis of inclusion, the things that bind you, one to another, and say, "Yes, this person too"?How do you recognize a family?Do family members have to pulse with the same blood, or will love create a family where the blood... (shrink)

In On Touching Derrida locates Jean-Luc Nancy (and, briefly, Gilles Deleuze) within a tradition of haptic ethics and aesthetics that runs from Aristotle to the present. In his early work on Husserl, Derrida had already claimed that phenomenology's commitment to the genesis of sense and the sensible is at one and the same time a commitment to pure and rigorous philosophy at the same time as it threatens to over-turn the primacy of conceptuality and cognition.Whereas Nancy (and those other figures (...) whom Derrida cites, such as Merleau-Ponty) express a faith in a return to the sensibility of flesh, Derrida presents his own work as manifestly more cognisant of the necessary distance between flesh and sense. Another ‘approach’ to the haptic is suggested by Gilles Deleuze, whose work Derrida locates within phenomenological presence, despite Deleuze and Guattari's trenchant rejection of ‘the lived’ and the human organism that inevitably subtends any discussion of the relation between sensibility and sense. Rather than decide for or against this border between flesh and cognition, between post-deconstruction and deconstructive rigour, this essay examines this curious border of touch between philosophy and sensibility, and does so by referring to William Blake's problem of returning the signs of sense to the sensibility of the hand. (shrink)

The relationship between friendship and theory is neither accidental nor essential. In many ways we might define theory as an attempt to break with the seduction of friendship and, in so doing, est...

There are four ways in which one might approach the concept of difference in the work of Jacques Derrida: difference as a poststructuralist critique of the supposedly post‐metaphysical attention to meaning as generated through systems; difference as the post‐phenomenological problem of time; sexual difference; and the difference between humans and non‐humans. This chapter deals with each of these problems of difference and the concept; but it is also important to begin by saying that différance is not a concept. It argues (...) with John Searle, Derrida made a claim for the force of concepts: a concept cannot have “fuzzy” boundaries, for a concept may only operate as a concept if it indicates a sense that would remain the same regardless of who speaks or how the concept is articulated: “when a concept is to be treated as a concept believe that one has to accept the logic of all or nothing. (shrink)

In this essay I explore competing senses and tensions of the relation between the etymology of ta pragmata and praxis, with specific attention paid to Heidegger’s theorization of modernity. In so doing I question the relation between rights and persons, and whether there might not be a new way of thinking about rights that does not presuppose or privilege the agency of personhood. Pragmatic rights would not assume the liberal values of self-determination that underpin personhood, and would enable a notion (...) of rights beyond liberal humanism more appropriate for twenty-first century political concerns and problems. (shrink)

There is something more catastrophic than the end of the world, especially when ‘world’ is understood as the horizon of meaning and expectation that has composed the West. If the Anthropocene is th...

Both Gilles Deleuze and Bernard Stiegler have sought a renewal of life, perception and philosophy by way of the radical temporality of cinema. In doing so they have, in part, contributed to a long-standing moralism in philosophy that defines itself against the still or photographic image. Rather than see photography as a fragment of a flow of time, and therefore as on its way to becoming cinematic, I argue that the photograph that is cut off from the flow of time (...) provides a more provocative and post-moral way of approaching the relation between philosophy and the arts. (shrink)

(2004). The Real and the Phantom of Happiness. Journal of the British Society for Phenomenology: Vol. 35, Phenomenology and French Thought, pp. 246-260.

This article focuses on the concept of the secret in Deleuze and Guattari's philosophy, with specific attention to the related concepts of becoming-woman and literature. It contrasts Deleuze and Guattari's immanent mode of reading with oedipal theories of the text and hermeneutics. Whereas Deleuze and Guattari argue for the positivity of the secret, where there is content that is not disclosed and that therefore creates lines of perception and interpretation, the oedipal mode of reading regards the secret as a (negative) (...) effect of reading. (shrink)