Baseado na perspectiva da geofilosofia de Deleuze e Guattari em um processo que se sobrepõe à relação envolvendo sujeito e objeto enquanto fronteira do pensamento e que implica o pensamento como desdobramento de uma violência e as formações genealógicas do saber, o artigo se detém na análise do paradoxal mundo do Instituto Benjamenta (1995) em uma construção fílmica adaptada do romance Jakob von Gunten, de Robert Walser, que encerra um movimento que traz como conteúdo a matéria que se impõe ao (...) caos imanente e converge para o horizonte que abrange Arte, Filosofia e Ciência. Dessa forma, convergindo para a questão que encerra a imagem ortodoxa, dogmática, pré-filosófica, natural e moral do pensamento, o artigo recorre ao filme Instituto Benjamenta (1995) enquanto construção que assinala a intersecção de séries infinitas de imagens de pensamento que escapam ao horizonte da circunscrição da visualidade através de inter-relações ilimitadas que emergem carregadas de complexidade em um processo que defende a superação das imagens dogmáticas do pensamento e da mera exposição do conteúdo do arcabouço histórico do pensamento enquanto objeto que tende à reprodução de ideias e noções e implica a “repetição” de interpretações na relação de ensino e aprendizagem, impedindo o exercício de criação de conceitos, característica da Filosofia, segundo Deleuze, convergindo para a necessidade da instauração de uma experiência capaz de viabilizar a emergência do “novo” através das possibilidades suscitadas no acontecimento da construção do conhecimento. (shrink)
Written roughly a year before the end of his life, Guattari’s ‘The Ethico-Political Foundations of Interdisciplinarity’ elaborates an account of transdisciplinary research processes closely informed by his conception of transversality. Tacitly critiquing institutions of research that separate it from the political practices associated with the reinvention of democracy, the paper explores in particular the possibilities of conducting transversal research into urban life, and speculates on the value of information technology.
Guattari Reframed presents a timely and urgent rehabilitation of one of the twentieth century's most engaged and engaging cultural philosophers. Best known as an activist and practicing psychiatrist, Guattari's work is increasingly understood as both eerily prescient and vital in the context of contemporary culture. Employing the language of visual culture and concrete examples drawn from it, this book introduces and reassesses the major concepts developed throughout Guattari's writings, asserting his significance as a revolutionary philosopher and cultural theorist, and invites (...) the reader to transform both their understanding of Guattari, and their lives through his ideas". (shrink)
Gregg Lambert demonstrates that since the publication of _Proust and Signs_ in 1964 Gilles Deleuze’s search for a new means of philosophical expression became a central theme of all of his oeuvre, including those written with psychoanalyst Félix Guattari. Lambert, like Deleuze, calls this “the image of thought.” Lambert’s exploration begins with Deleuze’s earliest exposition of the Proustian image of thought and then follows the “tangled history” of the image that runs through subsequent works, such as _Kafka: Toward a Minor (...) Literature_, _The Rhizome_, and several later writings from the 1980s collected in _Essays Critical and Clinical._ Lambert shows how this topic underlies Deleuze’s studies of modern cinema, where the image of thought is predominant in the analysis of the cinematic image—particularly in _The Time-Image_. Lambert finds it to be the fundamental concern of the brain proposed by Deleuze in the conclusion of _What Is Philosophy? _By connecting the various appearances of the image of thought that permeate Deleuze’s entire corpus, Lambert reveals how thinking first assumes an image, how the images of thought become identified with the problem of expression early in the works, and how this issue turns into a primary motive for the more experimental works of philosophy written with Guattari. The study traces a distinctly modern relationship between philosophy and non-philosophy that has developed into a hallmark of the term “Deleuzian.” However, Lambert argues, this aspect of the philosopher’s vision has not been fully appreciated in terms of its significance for philosophy: “not only ‘for today’ but, to quote Nietzsche, meaning also ‘for tomorrow, and for the day after tomorrow.’”. (shrink)
The essay presents a novel theory of meaning-as-response inspired by the pragmatist cultural historian Morse Peckham in the mid-twentieth century. This approach is useful here in consideration of how artistic behavior can make a difference in technical culture and in relation to innovative technical practices. Continuing from Félix Guattari's notion of the machine as a partial object, this essay examines the essentialist idea of computational machines as creative collaborators which haunts the model of interaction prevailing today. Following this negative critique, (...) the essay advances a positive approach emphasizing partiality in experimental design practices as a step toward a renewed art of living. (shrink)
This paper begins by illustrating how the social model of disability currently dominant in emancipatory disability research projects a reality ‘out there’. Drawing on John Law’s (2004) writing on how statements are turned into taken-for-granted assumptions, we argue that the model of research exemplified by Colin Barnes (2002) stifles rather than enables the emancipatory understanding of disability. We explore how disability research might be otherwise conceived through Gilles Deleuze and Félix Guattari’s (1988, 1994) concepts of series, layers and rhizomes. We (...) suggest that by engaging with the intensities offered by the research, instead of standing aloof from them, the researcher can expose herself to new possibilities of understanding disability. Research is rethought as becoming through engagement with intensities rather than as interpretation of a pre-existent reality out there. (shrink)
The independent forms of communicative agency which have emerged over the past years in free radios, mediactivism, telestreet, subvertising, etc. can be seen as the expression and prefiguration of what Félix Guattari called a “post-media civilization”. Their independence is a challenge to the powers that be. To understand its meaning, one needs to go back to the Guattarian notion of “collective assembling” and to reflect upon the difference between the concept of technical automatism that of technical arranging.
This essay attempts to address the crucial relation of feminist philosophy to minorities inside and outside of feminism. To do so it turns to Gilles Deleuze and Félix Guattari, focusing on their concept of “becoming minoritarian” and related concepts. Aided by close readings of two canonical but ultimately negative assessments of Deleuze and Guattari, Alice Jardine's “Woman in Limbo” and Rosi Braidotti's Patterns of Dissonance, the essay outlines and argues the merits of a “minoritarian” feminism.
Drawing on Gilles Deleuze and Félix Guattari's elaborations of the project of philosophy and styles of minoritarian literature, it becomes possible to reveal new dimensions in Simone de Beauvoir's The Second Sex. In this work she uses a minoritarian philosophy, which is an accessible and collaborative mode of philosophizing, to create a concept of Woman as an incarnate-becoming. This concept overcomes the dichotomizing of transcendence and immanence, and revalues feminine existence within philosophical discourses.