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Notes
For the originary problem of whether an “ought” can follow from an “is,” as Deleuzian ethics often assumes, see Buchanan (2011).
For an archive of this long-lived practice, see SenseLab: 3EI (2020).
For an enumeration of the ontological assumptions of post-humanist and post-qualitative research, see Lather (2016).
See Savransky (2016) on the danger of reducing relations to one “mode of mattering” and of relationism without relata.
An example of an agential cut—a “cutting-together-apart”—might be an observer effect in quantum mechanics that, in a sense, not only generates the relata of observer and what is observed (“cutting apart”), but also reveals the relation of observation between them (“cutting-together”).
Posthumanist thinking that affirms “nomadism”—as the form of life that affirms becoming as the event of the new—at the expense of other Deleuzoguattarian concepts tends to fall into a similar trap (see Sutherland 2014).
Massumi’s “techniques of existence” have much in common with what Deleuze calls counter-actualisation (Deleuze 1990, pp. 150–152) or “vice-diction” (Deleuze 1994, pp. 189–191), which takes two forms: firstly, “the specification of adjunct fields,” or the exploration of existing connections; and, secondly, “the condensation of singularities,” or experimentation with new connections (Deleuze 1994, p. 190).
For the tendency of Deleuzoguattarian thinking to rely on simplistic affirmationism, see Noys (2010).
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Sturm, S. Ceder, S. (2018). Towards a Posthuman Theory of Educational Relationality. Abingdon; New York, NY: Routledge. Stud Philos Educ 39, 447–451 (2020). https://doi.org/10.1007/s11217-020-09725-w
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DOI: https://doi.org/10.1007/s11217-020-09725-w