RésuméLa présente étude aborde la question de savoir comment l’œuvre du Marquis de Sade reste sur les développements des jeux du langage wittgensteniens, c’est-à-dire des pratiques langagières associées à la communication dans un contexte donné. Tout d’abord, une identification de la règle (en tant qu’élément organique d’une pratique langagière), et du rôle de l’abduction peircienne pour son application, montre que pour Sade « faire la même chose » (c’est-à-dire suivre la règle) lui permet de créer un système sémiotique pour justifier (...) une idéologie du privilège bourgeois. Ainsi conçue, la règle d’auteur devient expérience iconique d’hypervisibilité (fondée sur la frontalité de la sexualité) lorsqu’elle est appliquée par le lecteur (participant potentiel) à des nouveaux jeux du langage. En ce sens, les jeux du langage proposés par Sade visent à franchir les rets du livre pour justifier les illusions (im)morales de l’auteur, clés de voûte de toute son œuvre. (shrink)

En este artículo nos proponemos analizar, desde una perspectiva lógica y ontológica, la noción de una “cuarta persona de la Trinidad”, tal como aparece en el De fide orthodoxa y De imaginibus de Juan de Damasco. Sostendremos que esta “cuarta persona” pone en cuestión la lógica de la teología trinitaria. En la medida en que es irreductible a lo divino y a lo humano, así como a la materia y al espíritu, la cuarta persona posee una naturaleza extra-ontológica que exige (...) para expresarse, consecuentemente, una cuarta persona extra-gramatical más allá de la sintaxis. (shrink)

ABSTRACT This essay shows how certain limit-points of Lacan's psychoanalytic discourse in his 1955–56 seminar on The Psychoses tangentially brush up against Maurice Blanchot's writing on the neuter, as presented in The Space of Literature from 1955. The effort is to strike up a conversation between Lacan's “clinical discourse” and Blanchot's “critical writing” on the topics of language, writing, authority, and madness. In this regard, the essay approaches an infinite point of approximation between the procedure of psychosis and the procedure (...) of literary writing by questioning whether, at some point in these different ways of proceeding, they may share a certain experience of language. Namely, this is an experience of a language that, as stated by both Jacques Lacan and Maurice Blanchot, “speaks all by itself” and does so incessantly and with a certain furious neutrality. (shrink)

Resumen Este artículo propone una lectura del concepto de lo Natal desde la perspectiva de la ontología de Diferencia y repetición. El estudio de los rasgos ontológicos que esa noción ofrece, en especial en Mil mesetas, arroja una nueva luz sobre el aspecto intensivo de la teoría deleuziana del fundamento. En este sentido, el concepto de lo Natal se vincula especialmente con los conceptos de profundidad y campo de individuación. La consideración conjunta de estas nociones permite postular la novedad de (...) la teoría deleuziana del fundamento en relación con la tradición de la metafísica occidental, que se expresa en el hecho de que el fundamento se presenta como ámbito de la individuación, el devenir y la multiplicidad. En última instancia, el fundamento se ve superado hacia un sin-fondo.This article proposes a reading of the concept of The Natal in the light of the ontology of Difference and repetition. The study of the ontological aspects of this notion in A thousand plateaus brings a new light to the intensive aspect of Deleuze's theory of ground. In this sense, the concept of The Natal is linked with the concepts of depth and field of individuation. The bond between these concepts puts forth the novelty of Deleuze's theory of ground in relation to the tradition of Western metaphysics, expressed in the fact that the ground is presented as a realm of individuation, becoming and multiplicity. The ground is ultimately overcome by an ungrounding. (shrink)

RESUMEN En este artículo abordamos la cuestión del poder en el pensamiento de Deleuze. Según nuestra hipótesis, no hay en su obra un único concepto de poder sino diferentes enfoques no incompatibles entre sí pero que no se dejan reducir a un solo punto de vista. Esta variedad de abordajes puede ser reunida alrededor de dos posiciones generales adoptadas por Deleuze: primero, tiende a relativizar su eficacia respecto de otros elementos más fundamentales, realzando así los límites o la impotencia del (...) poder; segundo, le quita valor con relación a otras entidades y procesos en los que deposita su apuesta filosófica. Nos proponemos desarrollar estas perspectivas a fin de ofrecer un panorama integral de una temática relevante de la filosofía política deleuziana. ABSTRACT In this article, we address the question of power in Deleuze's thinking. According to our hypothesis, there is not a single concept of power in his work, but different approaches not incompatible with each other but that cannot be reduced to a single point of view. This variety of approaches can be gathered around two general positions about power, adopted by Deleuze: first, he tends to relativize its effectiveness with respect to other more fundamental elements, thus enhancing the limits or impotence of power; second, he takes away value in relation to other entities and processes in which he places his philosophical commitment. We intend to develop these perspectives in order to offer a comprehensive overview of a relevant theme of Deleuzian political philosophy. (shrink)

This paper focuses on philosophical toy objects and neo-pataphysicist disciplines, everyday resistance by futility and play. Contemporary electromagnetic toys, smart objects and the Internet of Things will be compared to the seventeenth-century Wunderkammer objects. Historic naturalia, objects and actual toy gadgetry will all be unveiled as alternate W.A.S.T.E. (Pynchon 1964) communications devices, among Habsburg peers. A proof of evidence for the functions of futile toys as resistance objects is given through the presentation of electronic circuit board designs as new bachelor (...) machines, chindogus (useless objects), subcutaneous Radio Frequency Bijoux (RFID-implants) and game fashion, as introduced by the author. But what are the consequences of the use of futile toys on the streets of everyday life? Do they entail a sustainable nascent practice in arts? Who is allowed to play with the electromagnetic parallel worlds? Do electronic toys offer a parallel communications system in their futility? What is the actual role of electronic toys in an inverse trajectory backwards to their harbingers, which are philosophical toys, jeux bijoux (blingblings to play with), Wunderkammer-toys (for peers to establish links with Potlatch-like gifts to tighten social relations) and the Ludic Spielzeug (a toy which empowers the player to recognize the futile toy as tool of resistance and backtalk to given economic and discourse order)? (shrink)

Departing from what Levey and Sznaider (2002) in their seminal work ‘Memory Unbound’ refer to as ‘cosmopolitan memory’ that emerges as one of the fundamental forms ‘collective memories take in the age of globalization’, this article will consider the underlying ethical implications of global memory formation that have yet to be adequately theorized. Since global disseminations of local memory cultures and the implicit canonization of its traumas are intimately related to the concept of archive, I will first focus on what (...) Derrida (1996) in Archive Fever calls ‘archival violence’ and will show its inherent relation to the formation of cosmopolitan memory. Another related concept that I will use and that will problematize the transformation of living, embodied memory into archival, cultural memory upon which the formation of cosmopolitan memory depends is the witness. Using Agamben’s writing (2002) in this context that in Remnants of Auschwitz focuses on the foundational (im)possibilities of bearing witness, I will show that this transformation that determines the very possibility of cosmopolitan memory is far from unproblematic and readily accessible as Levy and Sznaider seem to assume. What will emerge as the most distinctive concern of global memory formation is the ethical material of difference as that which both makes its imperatives historically and politically exigent and that which signifies the difficulties of its unified articulation. Solidarity with the suffering of the other that mobilizes the very formation of cosmopolitan memory is also what should solicit vigilance against the universalistic ritualizations of its prerogatives. (shrink)

You never reach the Body without Organs, you can't reach it, you are forever attaining it, it is a limit. People ask, So what is this BwO? - But you're already on it, scurrying like vermin, grouping like a blind person, or running like a lunatic: desert traveller and nomad of the steppes. On it we sleep, live our waking lives, fight - fight and are fought - seek our place, experience untold happiness and fabulous defeats; on it we penetrate (...) and are penetrated; on it we love. (Deleuze and Guattari, 1987: 150). (shrink)

It has gone largely unnoticed that when Deleuze opposes the “private thinker” to the “public professor,” he is invoking the existential thought of Lev Shestov. The public professor defends established values and preaches submission to the demands of reason and the State; the private thinker opposes thought to reason, “idiocy” to common sense, a people to come to what exists. Private thinkers are solitary, singular and untimely, forced to think against consensus and “the crowd.” Deleuze takes from Shestov and Kierkegaard (...) the idea that genuine thinking manifests itself in a thinking which rebels against rational necessity, a theme central to Shestov’s leading French interpreter, Benjamin Fondane. Although Deleuze at first expresses doubts as to whether Shestov’s critique of reason can overcome the legislative reason of Kant, or whether it is entirely free of ressentiment, I argue that Shestov and Fondane’s anti-rationalism is more radical than Deleuze sometimes admits, and show how Deleuze’s attitude toward Shestov became more unreservedly positive over the years. On the other hand, against Shestov and Fondane, I agree with Deleuze that the private thinker is in solidarity with the “strange powers” which can remake the world, and thus with “the people to come.” Nonetheless, I argue that Deleuze’s philosophy cannot form the basis of a politics of egalitarian consensus, but that “the people to come” can only be a “broken chain” of untimely and singular exceptions. (shrink)

The collection Virtual Mathematics: the logic of difference brings together a range of new philosophical engagements with mathematics, using the work of French philosopher Gilles Deleuze as its focus. Deleuze’s engagements with mathematics rely upon the construction of alternative lineages in the history of mathematics in order to reconfigure particular philosophical problems and to develop new concepts. These alternative conceptual histories also challenge some of the self-imposed limits of the discipline of mathematics, and suggest the possibility of forging new connections (...) between philosophy and more recent developments in mathematics. This component of Deleuze’s work has, to date, been rather neglected by commentators working in the field of Deleuze studies. One of the aims of this collection is to address this critical deficit by providing a philosophical presentation of Deleuze’s relation to mathematics; one that is adequate to his project of constructing a philosophy of difference and to the exploration of some of its applications. This project developed as a result of encounters with an increasing number of researchers who have been working on the mathematical aspects of Deleuze’s work and the key role that these play in his philosophy. By bringing this work together for the first time, this collection makes an important contribution to the emerging body of work that endeavours to explore the broad range of Deleuze’s philosophy. (shrink)

Normal 0 21 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabela normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} Temos a imagem de um Deleuze voluntariosamente hostil à história da filosofia, na medida em que esta encarnaria uma espécie de agente de repressáo do pensamento, impedindo que as pessoas pensem por si próprias. Como conciliar esse Deleuze panfletário e revoltoso com o professor de filosofia e historiador especializado (...) que publica estudos sobre a obra de Bergson, Nietzsche, Espinosa e Lucrécio? Como conciliá-lo com esse Deleuze que conscientemente começou pela história da filosofia, quando ainda se impunha, fez durante muito tempo história da filosofia e leu livros sobre este ou aquele autor? Como, em última instância, com esse outro Deleuze que, mesmo já assumindo escrever livros “por conta própria”, continua a considerar a necessidade de integrar notas históricas nos seus próprios textos? O presente texto pretende explorar essa aparente contradiçáo, analisando criticamente as condições de efetividade de uma historiografia filosófica fundada sobre os primeiros princípios do pensamento deleuziano. (shrink)

Canguilhem is known to have regretted, with some pathos, that Life no longer serves as an orienting question in our scientific activity. He also frequently insisted on a kind of uniqueness of organisms and/or living bodies – their inherent normativity, their value-production and overall their inherent difference from mere machines. In addition, Canguilhem acknowledged a major debt to the German neurologist-theoretician Kurt Goldstein, author most famously of The Structure of the Organism in 1934; along with Merleau-Ponty, Canguilhem was the main (...) figure who introduced the work of Goldstein and his ‘phenomenology of embodiment’ into France. In this paper I inquire if we should view Canguilhem and Goldstein as ‘biochauvinists’, that is, as thinkers who consider that there is something inherently unique about biological entities as such, and if so, of what sort. (shrink)

This thesis wrestles with the normativity of language, its usage and its practices while questioning the signifié-signifiant reality. A structural reading of language designs its translational practices within the source-target framework, thereby essentialising its relationship en passant: everything has meaning as long as we accept the hidden framework of a universal language. Therefore, language outlined as a system of signs is a product of transcendental considerations and consequently it renders practice into a hermeticrealm in which the distinction between eidos and (...) eidolon, right and wrong, familiar and unfamiliar, grammar and gibberish makes perfect sense and in which the translation from A to B is simply a matter of transferring identities. Linguistic power neutralises through its transcendental conditioning ephemera in life and world. We will discover that a phenomenological reading of language is open to layers which questions the dialectic setting of linguistic knowledge production. Phenomenology proposes to study life-world relationships by reducing the power of dialectical denomination to the power of gazing or to the lenses of ambiguity. Theorising language and translational practices within the phenomenological realm follows the concept of being oriented towards body-life-world while laying bare the phenomenon language. This revealing method supersedes empirical considerations since phenomenological methodology questions permanently our very own positioning. Hence, the transfer from A to B will be challenged by possibilities which are temporary: it is about a transfer zone featuring A as A’ to B or A’ in B / C. However, the phenomenological possibility reveals that the price for ephemera is tamed by the condition of its possibilities: indeed, the aporia of linguistic identity in polyvalence requires not only phenomenological brackets but also a transcendental backup. Chapter I and II study the translational practice of language and phenomenology by explaining its analysis via dynamised transcendental conditions. The disillusion of the phenomenological inquiry will be yield by radicalising phenomenological reading of language towards a phenomenographical practice of language. Chapter III goes to the extremes in exposing a language without content. The introduction of the trickster figure Narcissistgrotesque Face will be the anti-metaphor in which the grotesque line up forces us to learn bearing A with B and in which the non-content materiality of linguistic practices resemble le bas matérialisme. Not explanation, understanding and rendering things plausible is the movens for language but it is all about the spur of its enactment, its style and its story telling that renders translational practice visible. Chapter III is a performative practice in which we turn the text into texture. Translation happens then when your are perplex and the translational void enacts you and me. (shrink)

En el marco del debate sobre los lineamientos fundamentales de la ética de Deleuze, diversos autores han reparado en nociones destacadas de su obra: el deseo, el devenir, la afirmación, el nomadismo. Mi propuesta en este artículo es desarrollar una vía poco estudiada, que gira alrededor de la idea de prudencia práctica experimental. Según mi hipótesis, este concepto reúne perspectivas relevantes de la producción deleuzeana posterior a L'Anti-Œdipe, en particular su orientación vitalista, su opción por la desubjetivación y su apelación (...) a una dimensión ascética vinculada con el deseo como impulsor de la experimentación. Within the realm of debate on fundamental layouts of Deleuze's ethics, several authors have concentrated on significant notions in his work: desire, becoming, affirmation, nomadism. In this article my proposal is to develop a road, scarcely studied yet, in connection with the idea of experimental practical prudence. Respect to my hypothesis, this concept assembles relevant perspectives of Deleuze's post L'Anti-Œdipe production, especially his orientation towards vitalism, his choice for desubjectivation and his appeal to an ascetic dimension linked to desire as motor to experimentation. (shrink)

O artigo começa dando uma visão panorâmica do processo pelo qual se passou, na modernidade, da libertação da palavra à industrialização da palavra, esboçando algumas reações a esse desenvolvimento, em particular a de Heidegger. Prossegue pelo exame detalhado da regra de verbalização do inconsciente, sobre a qual repousa a clínica freudiana, mostrando os limites teóricos e clínicos desse tipo de comunicação entre o analista e o analisando. Passa, em seguida, ao estudo da comunicação não-verbal, característica da clínica winnicottiana dos psicóticos, (...) para concluir: 1) que certos modos do inconsciente são comunicáveis, mas não verbalizáveis, 2) que a crise da comunicação verbal, detectada por Winnicott na psicanálise, apresenta paralelos notáveis com a crítica de Heidegger da palavra gramaticalmente - isto é, ciberneticamente - correta, como o único meio de falar sobre os seres humanos e seus assuntos.The article starts by giving an overview of the process by which the liberation of speech became the industrialization of speech in Modern Times, outlining some reactions to it, such as the one formulated by Heidegger. It continues with a detailed study of the rule for verbalization of the unconscious, upon which the Freudian psychoanalysis is founded, showing theoretical and clinical limits of this kind of communication between the analyst and the analyzand. It goes over to the examination of the different modes of non-verbal communication, characteristic of the Winnicottian clinic of psychotics, in order to conclude 1) that some modes of the unconscious are communicable, but not verbalizable; 2) that the crises of verbal communication, detected by Winnicott in psychoanalysis, exhibits noteworthy parallels to the Heideggerian critique of the grammatically, that is, cibernatically correct language as the only means of talking about human beings and affairs. (shrink)

Aunque, para Deleuze, un empirista es capaz de seguir los desequilibrios presentes en el funcionamiento práctico de las sociedades, de guiarse en ese plano cuyas relaciones no están predeterminadas, es necesario que además pueda servirse de algún medio de orientación en ese plano móvil, representado aquí por el cuerpo de una sociedad. Deleuze extrae del cuerpo social el peso y la inmovilidad de la estructura, incapaz de pensar la lógica de esos desequilibrios, para llenarlo de líneas con cualidades desiguales, capaces (...) de movimientos diferentes. Unas son más duras, delimitando territorios aparentemente estables, otras más flexibles, produciendo siempre zonas de inestabilidad en esos territorios, siendo a veces reintegradas al equilibrio anterior, a veces apuntando a un nuevo equilibrio, o simplemente a la muerte del antiguo. Este artículo trata de explorar esa lógica de las lineas con la cual Deleuze construye otra imagen de las sociedades. (shrink)

Este artigo visa mapear como Marcel Mauss (no que concerne às questões da Dádiva e da Teoria da Reciprocidade) foi absorvido por Paul Veyne no que circunda dois estudos de casos: o primeiro deles sendo a noção de “Evergetismo”, trabalhada em “Le pain et le cirque: sociologie historique d'un pluralisme politique”; e o segundo deles a noção de “Imagem de si”, construída por Veyne para fazer uma “crítica”(conceito agora reformulado de modo positivo e não vingativo) à leitura do “cuidado de (...) si” na antiguidade trabalhada por Michel Foucault. O texto base para esse movimento de dádiva entre Veyne e Foucault é a conferência proferida alguns anos após sua morte do arqueólogo:" L'individu atteint au coeur par la puissance publique”. (shrink)

El concepto de "inmanencia" ha adquirido una creciente relevancia en el campo filosófico contemporáneo. Dos destacados pensadores franceses, Gilles Deleuze y Franfois Jullien, le han otorgado un lugar fundamental en sus investigaciones. El propósito de este artículo es indagar el diálogo, poco explorado aún, entre ambos autores. Nuestra hipótesis de trabajo propone los siguientes ejes de análisis: primero, comparamos los usos de la expresión "absolutización de la inmanencia", acuñada por el sinólogo a fin de relativizar la trascendencia en el pensamiento (...) chino y luego empleada por Deleuze en el marco de la creencia en este mundo. En segundo lugar, examinamos las críticas que Jullien le dirige a Deleuze respecto a la relación entre la filosofía y la sabiduría. En tercer lugar, confrontamos sus perspectivas divergentes sobre la inmanencia en tanto "plano" (Deleuze) y como "fondo" (Jullien). Finalmente, ponemos de manifiesto la dificultad presente en ambos autores para pensar la idea de inmanencia. The concept of "immanence" has acquired substantial relevance within the contemporary philosophical field. Two influential french thinkers, Gilles Deleuze and Franfois Jullien, have conferred this concept a fundamental standing in their research. The purpose of this work is to explore the dialogue between both authors as this exploration has not been concluded. Our hypothesis puts forward the following axes of analysis. First, we shall compare the usage of the expression "absolutization of immanence" coined by the sinologist in order to put in perspective the idea of transcendence in Chinese thought. This expression was then applied by Deleuze within the frame of the belief in this world. Second, we shall examine Jullien's critique of Deleuze concerning the relationship between Philosophy and Wisdom. Third, we shall confront the divergent perspectives on immanence: as "plane" (Deleuze) and as "buttom" (Jullien). Finally, we shall show the difficulty to ponder the idea of immanence in both authors. (shrink)