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Alliez, Eric. "Guattari with Duchamp, or Du champ from One Sign to the Other". Deleuze and Guattari Studies 16, n.º 4 (noviembre de 2022): 579–99. http://dx.doi.org/10.3366/dlgs.2022.0495.
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Taking as the focus of enquiry the engagements of Félix Guattari with Marcel Duchamp, namely, those rare passages in Schizoanalytic Cartographies and Chaosmosis, the question of the encounter is posed in the field of the sign, but of a sign ‘destructured’ (as Duchamp du signe), in the sense also that Guattari started by destructuring Lacan (from Psychoanalysis and Transversality to Anti-Oedipus). Introduced by the relationships between Guattari and Foucault to better play in between the early and the late Guattari, Guattari’s key insight into the Bottle Rack readymade as an existential function is critically discussed from a reopening to enunciation through the ‘Duchamp effect’. If the latter seems to privilege language contrary to Guattari’s own semiotics, it is to derail it as a machinic unconscious. Duchamp’s writings on his readymades and other machinations are analysed, with the role of Raymond Roussel for Duchamp (and Deleuze-Guattari via Foucault), as well as the implications of a trans-Duchamp, his alter-ego Rrose Sélavy, as an opening to a machinic alterity undoing and queering gender binarity and phallic centricity, recovering the singularity of the bachelor machine and its rupture of subjectivation. The article shows how it could be transversally returned to the very middle of the Guattarian trajectory.
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Ishtiaque Ahmed, Levin. "Gandhi, Guattari and the Decolonization of the Anthropocene". REGAC - Revista de Estudios Globales y Arte Contempor�neo 8, n.º 1 (22 de diciembre de 2022): 94–120. http://dx.doi.org/10.1344/regac2022.8.41414.
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This article examines the relevance of Guattari’s ecosophy and Gandhi’s ecophilosophy to provide an ontological response to environmental (in)justice in the Indian subcontinent in the context of Anthropogenic climate change. Considering what it signifies to live in the Anthropocene, it engages with the Guattarian idea of emancipation and the Gandhian concept of swaraj to understand the ethics of justice in the new climate regime. Through these intellectual encounters, this article develops an ontological framework for addressing the question of human agency in the Anthropocene considering the long history of decolonization in South Asia which was largely shaped by Gandhi’s idea of swaraj. To facilitate engagement across diverse philosophical cultures for the purpose of decolonizing the Anthropocene, this article seeks to understand possible points of alliance between Guattarian ecosophy and Gandhian ecophilosophy. This cross-cultural conversation becomes pertinent when neoliberal capitalism is radically transforming the lives and landscapes of the planet, reconfiguring the registers of what Guattari (2000) has called the three ecologies: namely those of the environment, social relations and human subjectivity. This cross-cultural confluence of philosophical ideas unveils how the ecologies of both humans and nonhumans are globally reconfigured according to the logic of neoliberal capitalism. Therefore, this article seeks to conjoin Guattarian ecosophy and Gandhian ecophilosophy to understand environmental (in)justice in the Indian subcontinent in the context of anthropogenic climate change. Reflecting on Gandhian ideas with the help of Guattarian ecosophy would help us understand the detrimental effects of the colonial Anthropocene. The condition of the Global South is still deeply colonial, which is marked by economic inequality and social injustice. Therefore, engaging with Gandhi and Guattari in the Anthropocene is a task of radical ecological imagination. This article elaborates on this project of radical ecological vision by drawing their philosophical contributions.
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Gerlach, Joe y Thomas Jellis. "Guattari". Dialogues in Human Geography 5, n.º 2 (julio de 2015): 131–48. http://dx.doi.org/10.1177/2043820615587787.
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Alliez, Eric. "Der Guattari-Deleuze-Effekt". ZMK Zeitschrift für Medien- und Kulturforschung 2/1/2011: Offene Objekte 2, n.º 1 (2011): 55–74. http://dx.doi.org/10.28937/1000107522.
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Statt von einem Guattari-Effekt auf Deleuze muss man von einem Guattari-Deleuze-Effekt sprechen, um ein wechselseitiges Einwirken in einem gemeinsamen Projekt zu beschreiben, das mit dem Herausgehen aus der klassischen Psychoanalyse beginnt und in den Umbau der Philosophie in der Öffnung auf ihr Außen mündet. Dieser Umbau lässt das Paradigma der Interpretation ebenso hinter sich wie jenes der Struktur. In der Kritik an Lacan vollziehen Deleuze und Guattari die Abkehr vom Postulat des Primats der Sprache als Struktur und eines durch sie immer schon konstituierten und vom Realen ebenso wie von kollektiven Individuationsprozessen abgeschnittenen Subjekts. Die heterogenen Ausdrucksmaterien Hjelmslevs, die das Aufbrechen der Opposition von Sprachzeichen und Materie ermöglichen sowie die Konzepte der Wunschmaschine und mehr noch des Gefüges eröffnen den Weg hin zu einem Politisch-Werden der Philosophie als Wiederaneignung der Produktionsmittel kollektiver Subjektivität. </br></br>In order to understand the collaborators' mutual impact in a joint project that began with Deleuze and Guattari's transgression of classical psychoanalysis and advanced to their complete remodeling of philosophy, the notion of a »Guattari-Deleuze-effect« is more adequate than the presumption an unilateral »Guattari-effect« upon Deleuze. Furthermore, Deleuze's and Guattari's concerted efforts leave the paradigms of »interpretation« and »structure« behind; in their critique of Lacan, Deleuze and Guattari turn away from the primate of language as structure and the postulate of an always already constituted subject that is cut off both from the real and from collective processes of individuation. Finally, the concept of a heterogeneous »matter of expression,« which, borrowed from Hjelmslev, allows opening up the opposition between linguistic sign and matter, as well as the concepts of »desiring-machine« and »assemblage«, clear the way towards a becoming-political of philosophy, understood as reappropriation of collective subjectivity's means of production.
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Genosko, Gary. "Guattari TV, By Kafka". Deleuze Studies 6, n.º 2 (mayo de 2012): 210–23. http://dx.doi.org/10.3366/dls.2012.0058.
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Guattari looked for crossovers between film and television in a posthumously published ‘Project for a Film By Kafka’. His critical comments on television and the mixed reception of television within the Deleuzo-Guattarian literature provide the occasion for an investigation of what Guattari thought television could do for his project. The auteur model best suits his needs in this regard, with the proviso that it is animated by a modernist aesthetic oriented towards the conjuring of a people to come who would join the Kafka assemblage as part of their viewing experience.
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Bell, Jeffrey A. "History Undone: Towards a Deleuzo-Guattarian Philosophy of History". Deleuze Studies 2, n.º 1 (junio de 2008): 109–19. http://dx.doi.org/10.3366/e1750224108000196.
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For those familiar with the work of Deleuze, and Deleuze and Guattari, it might at first seem unwise to pursue a Deleuze and Guattarian philosophy of history. After all, is it not Deleuze who, in an interview with Antonio Negri, argues that ‘What history grasps in an event is the way it’s actualized in particular circumstances; the event's becoming is beyond the scope of history'? (Deleuze 1995 : 170). And more damningly, Deleuze adds, ‘History isn’t experimental, it's just the set of more or less negative preconditions that make it possible to experiment with something beyond history' (Deleuze 1995 : 170). History, in short, is a starting point for experimental work, but it is precisely history ‘that one leaves behind in order to “become,” that is, to create something new’ (1995: 171). Similarly in A Thousand Plateaus, Deleuze and Guattari argue that ‘History is made by those who oppose history (not by those who insert themselves into it, or even reshape it)’ (Deleuze and Guattari 1987 : 295). In the very first line of his book, Lampert recognizes the possible conclusion these citations might lead one to, namely, ‘Deleuze and Guattari’s philosophy of becoming seems at times opposed to the very idea of historical succession' (1); and yet, as Lampert adeptly demonstrates, it would be a mistake to conclude that opposing history to ‘create something new’, ‘something beyond history’, necessarily entails being hostile to history, to the ‘idea of historical succession’, and thus to a philosophy of history.
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Žukauskaitė, Audronė. "GILLES’IO DELEUZE’O IR FELIXO GUATTARI MIKROPOLITIKA ŠIUOLAIKINĖS FILOSOFIJOS KONTEKSTE". Problemos 75 (1 de enero de 2009): 34–43. http://dx.doi.org/10.15388/problemos.2009.0.1978.
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Straipsnyje analizuojama Gilles’io Deleuze’o ir Felixo Guattari kuriama mikropolitikos samprata, kuri priešpriešinama makropolitikai, veikiančiai pripažintų politinių teorijų ir apibrėžtų tapatybių lygmenyje. Mikropolitikos projektas siejamas su tapsmo mažuma, mažosios literatūros, mažosios politikos sampratomis, kurios nukreiptos ne į tapatybės kūrimą, bet į tapsmo procesą, inovaciją, eksperimentą. Deleuze’as ir Guattari teigia, jog tapsmas mažuma yra universalus procesas, kurio tikslas – kiekvieno individo autonomija. Deleuze‘o ir Guattari universalaus tapsmo koncepcija priešpriešinama Alaino Badiou kuriamai karingojo universalizmo sampratai. Badiou postuluojamas universalizmas iš pirmo žvilgsnio yra panašus į Deleuze’o ir Guattari siūlomos tapsmo teorijos universalumą, tačiau abiejų teorijų turinys radikaliai skiriasi. Deleuze’ui ir Guattari pats tapsmas mažuma yra universalus procesas; Badiou, priešingai, mažumas ir skirtumus pasitelkia tam, kad juos redukuotų į lygybę ir vienodumą. Badiou siekia panaikinti skirtumus dėl universalizmo, kuris pasiekiamas per tiesos įvykį, bendrą visiems ir kiekvienam.Pagrindiniai žodžiai: mikropolitika, mažoji literatūra, tapsmas mažuma, paskirybė, universalizmas.Gilles Deleuze and Felix Guattari’s Micropolitics in the Context of Contemporary PhilosophyAudronė Žukauskaitė SummaryThe article discusses Deleuze and Guattari’s concept of micropolitics in relation with the notions of minor literature and becoming-minoritarian. The concept of minor literature appears in Deleuze and Guattari’s Kafka: Toward a Minor Literature and is defined by three characteristics: 1) the deterritorialization of language; 2) the connection of the individual to a political immediacy; 3) the collective assemblage of enunciation. The notion of minor literature is closely related with the notion of becoming-minoritarian developed in A Thousand Plateaus. Deleuze and Guattari claim that becoming-minoritarian is the universal figure of consciousness. In this sense, any kind of becoming is a revolutionary act, because it changes the political constellation of power and enables the repressed to reach an autonomous condition. The concept of becoming-minoritarian is introduced to the contemporary political context through the notion of minor politics, discussed by Nicholas Thoburn. Minor politics is seen not as a fetishization of marginal identity but rather as a possibility to legitimize the existence of those who lack any social identity. In this sense, the notions of becoming-minoritarian and minor politics are contrasted with Alain Badiou’s claim to universality: the question is raised as to whether becoming-minoritarian should necessarily end in autonomy, as Deleuze and Guattari argue, or, by contrast, whether it should seek to universalize the minor and in this way raise the claim for universal justice.Keywords: micropolitics, minor literature, becoming-minoritiarian, the particular, universalism.
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Alliez, Éric y Anne Querrien. "L'effet-guattari". Multitudes 34, n.º 3 (2008): 22. http://dx.doi.org/10.3917/mult.034.0022.
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Doel, Marcus A. "Applied Guattari". Dialogues in Human Geography 5, n.º 2 (julio de 2015): 167–71. http://dx.doi.org/10.1177/2043820615587793.
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Genosko, Gary. "FÉLIX GUATTARI". Angelaki 8, n.º 1 (abril de 2003): 129–40. http://dx.doi.org/10.1080/09697250301196.
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Querrien, Anne. "Guattari +30". Multitudes 88, n.º 3 (27 de septiembre de 2022): 170–71. http://dx.doi.org/10.3917/mult.088.0170.
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Ubertowska, Aleksandra. "Ekozofie Guattariego". Przegląd Kulturoznawczy, n.º 2 (52) (2022): 212–21. http://dx.doi.org/10.4467/20843860pk.22.015.16312.
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The article is a meta-theoretical study devoted to the ecosophical project of Félix Guattari developed in his two books The Three Ecologies i Chaosmosis: An Ethico-Aesthetic Paradigm. According to Aleksandra Ubertowska, the core aim of Guattari’s work is rethinking of the issue of subject which he regards as a process of the non-anthropocentric subjectivisation. Ubertowska devotes particular attention to the notion of transversality, intersection of many processes, social and environmental axes which in Guattari’s work should determine the ecosophical approach. In the late part of the article Ubertowska elaborates on the concept of chaosmosis which Guattari compared to the language of madness, and defines as oscillation between excess of meanings and vacuum of signs.
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Haesbaert e Glauco Bruce, Rogério. "A Desterritorialização na Obra de Deleuze e Guattari". GEOgraphia 4, n.º 7 (21 de septiembre de 2009): 7. http://dx.doi.org/10.22409/geographia2002.47.a13419.
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RESUMO Desterritorialização é uma noção central na obra de Gilles Deleuze e Felix Guattari. Este texto objetiva esclarecer o seu sentido, como uma forma de promover o estimulante diálogo que estes autores propõem para com a Geografia. Palavras-chave: Desterritorialização, Território, Gilles Deleuze, Felix Guattari.ABSTRACT Deterritorialization is a central notion at Gilles Deleuze and Felix Guattari’s work This text aims to clarify its sense as a way to promote the stimulating dialogue with Geography. Keywords: Deterritorialization, Territory, Gilles Deleuze, Felix Guattari.
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Haesbaert e Glauco Bruce, Rogério. "A Desterritorialização na Obra de Deleuze e Guattari". GEOgraphia 4, n.º 7 (21 de septiembre de 2009): 7. http://dx.doi.org/10.22409/geographia2002.v4i7.a13419.
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RESUMO Desterritorialização é uma noção central na obra de Gilles Deleuze e Felix Guattari. Este texto objetiva esclarecer o seu sentido, como uma forma de promover o estimulante diálogo que estes autores propõem para com a Geografia. Palavras-chave: Desterritorialização, Território, Gilles Deleuze, Felix Guattari.ABSTRACT Deterritorialization is a central notion at Gilles Deleuze and Felix Guattari’s work This text aims to clarify its sense as a way to promote the stimulating dialogue with Geography. Keywords: Deterritorialization, Territory, Gilles Deleuze, Felix Guattari.
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Žukauskaitė, Audronė. "SOCIALINIŲ INSTITUCIJŲ KRITIKA GILL ES’IO DELEUZE’O IR FELIXO GUATTARI FILOSOFIJOJE". Problemos 76 (1 de enero de 2009): 39–51. http://dx.doi.org/10.15388/problemos.2009.0.1944.
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Straipsnyje analizuojama socialinių institucijų kritika, išplėtota Deleuze’o ir Guattari knygose Anti-Oidipas ir Tūkstantis plokštikalnių bei trumpame, bet reikšmingame Deleuze’o tekste „Prierašas apie kontrolės visuomenę“. Deleuze’as ir Guattari kuria mašininę visuomenės sampratą: jų teigimu, skirtingas socialines ir ekonomines formacijas įmanoma įsivaizduoti kaip virtualias mašinas, kurios gali aktualizuotis bet kuriuo istoriniu momentu. Analizuodami valstybės aparatą, Deleuze’as ir Guattari vengia nuorodų į konkrečias valstybes; veikiau jie kalba apie universalią valstybę-formą, kuri veikia kaip užgrobimo aparatas. Valstybė-forma suvokiama kaip suvienodinantis ir standartizuojantis principas, o karo mašina, priešingai, siekia sulaužyti sustingusias formas ir kurti inovacijas. Šie du agregatai – valstybės aparatas ir karo mašina – apibūdina ne tik valstybę ir jai besipriešinančias jėgas, bet persmelkia visas žmogaus veiklos sferas: mokslą, filosofiją, meną. Deleuze’o ir Guattari formuluojama valstybės aparato kritika artima Michelio Foucault disciplinos visuomenės teorijai. Foucault galios samprata taip pat yra mechanicistinė: galia persmelkia sociumą įsikūnydama disciplininiuose aparatuose. Deleuze’as disciplinos visuomenės teorijai priešpriešina savąją kontrolės visuomenės sampratą: priešingai nei disciplininė galia, kuri buvo ilgalaikė, visa apimanti, tačiau netolydi, kontrolė sukuria tolydų ir nuolat kintantį galios tinklą, kuris apraizgo visas žmogaus veiklos sferas.Pagrindiniai žodžiai: socialinės mašinos, valstybės aparatas, karo mašina, disciplinos visuomenė, kontrolės visuomenė.Critique of Social Institutions in Gilles Deleuze’s and Felix Guattari’s PhilosophyAudronė Žukauskaitė SummaryThe article discusses Deleuze’s and Guattari’s notions of society and state. In Anti-Oedipus, Deleuze and Guattari analyze the territorial, despotic and capitalist machines which are seen not as different stages of historical evolution but as different types of an abstract machine. In A Thousand Plateaus Deleuze and Guattari develop the mechanistic notion of the state: the state – form is an abstract machine or a diagram which can be actualized in different historical state forms. The state – form is juxtaposed to another type of assemblage called the nomadic war machine. If the state-form functions as a principle of unification and standardization, the war machine is seen as a principle of metamorphic transformations and innovations. Deleuze and Guattari’s theories of society and state are compared with Michel Foucault’s mechanistic notion of society. Deleuze contrasts his notion of control society to the notion of discipline society by Foucault. If the mechanisms of discipline are discontinuous and function in precise space areas, the mechanisms of control produce continuous and all-encompassing networks which totally merge with our corporeal existence.Keywords: social machines, state apparatus, war machine, discipline society, control society.
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Kairiené, Aida. "THE RHIZOMATIC LEARNING FROM A PERSPECTIVE OF POSTSTRUCTURALISM". Journal of Education Culture and Society 11, n.º 1 (27 de junio de 2020): 102–15. http://dx.doi.org/10.15503/jecs2020.1.102.115.
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Aim.The postmodernism manifested itself in the second half of the 20th century. The branch of postmodernism is poststructuralism - in fact, it was called French poststructuralism, with the dominant philosophy being “68 philosophy” (Marshall, 2004). In that period, alongside influential works such as Derrida “On Grammatology” (1968), M. Foulcalt “The Madness and Civilization” (1967), J. Kristeva “Semiotics” (1969) emerged and Deleuze, Guattari personalities. According to the Eurydice study, 9 out of 10 students in the European Union study English. Students can learn English not only in formal but also in non-formal and informal forms. This enables the development of rhizomatic learning, which origins lie in Deleuze, Guattari (2004) philosophy. Thus, the problem – related question arises: what is the essence of rhizomatic learning from a perspective of poststructuralism? The aim of the study is to review theoretical considerations in order to reveal the essence of rhizomatic learning from a perspective of poststructuralism.
Method.The research method – a scientific literature review. The literature review examines relevant, current, and recent literature (Grant & Booth, 2009). The literature review is based on philosophical and educational insights. The following sources have been selected for the analysis of rhizomatic learning of English: 1) philosophical and educational books that help to reveal the essence of rhizomatic learning; 2) publications and dissertations on the issue of rhizomatic learning, which helped to analyse the essence of rhizomatic learning from a perspective of poststructuralism.
Results. The antecedents of rhizomatic learning are rhizome and other Deleuze Guattari's (2004) concepts as assemblages, becoming, nomad. The rhizomatic learning based on Deleuze Guattari's (2004) term of rhizome, which has neither beginning nor end (Cormier, 2008), providing a dynamic, open, personalized learning network created by learners themselves that meets their perceived and real needs (Lian, Pineda, 2014). The concept of rhizomatic learning has its own meaning, but is closely related to the concepts of Deleuze, Guattari (2004), such as rhizome, assemblage, becoming, nomad, and so on. It should be noted that the rhizomatic learning from poststructuralism perspective develops and manifests itself through various 'moving' Deleuze, Guattari’s (2004) concepts. The consequences of rhizomatic learning show that rhizomatic learning could be applied successfully in educational science as learning foreign languages in various learning forms.
Conclusion. The scientific analysis revealed that rhizomatic learning develops through Deleuze, Guattari concepts, especially through becoming learner and occurs in lifelong learning of English.
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Thornton, Edward. "Thinking and Writing Together: Institutional Pedagogy and Félix Guattari". Deleuze and Guattari Studies 17, n.º 2 (mayo de 2023): 252–68. http://dx.doi.org/10.3366/dlgs.2023.0515.
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Institutional pedagogy is a radical educational practice that began in France in the first half of the twentieth century. It aims to transform the material context of learning in order to empower students to collectively take responsibility for their own lives. As an analysis of the effects of this practice on the work of Félix Guattari, the purpose of this article is twofold. First, it aims to describe the theoretical and practical cross-pollination that occurred between the two movements of institutional pedagogy and institutional psychotherapy. Second, it argues for a new methodology for reading the published works of Félix Guattari in the context of institutional pedagogy. The article begins with a brief analysis of the work of Celéstin Freinet, followed by an account of the development of his techniques by Aïda Vasquez, Fernand Oury, Jean Oury and Guattari. After showing how these practices informed Guattari’s work as a political activist, in the final section I argue that we should treat the figure of Félix Guattari as a special kind of ‘writing machine’.
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Aurora, Simone. "From Structure to Machine: Deleuze and Guattari's Philosophy of Linguistics". Deleuze Studies 11, n.º 3 (agosto de 2017): 405–28. http://dx.doi.org/10.3366/dls.2017.0274.
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This paper aims to consider the main features of the philosophy of linguistics proposed by Deleuze and Guattari, which emerges from the criticisms directed at what in A Thousand Plateaus they call ‘postulates of linguistics’. The paper focuses on the transition from the Saussurean concept of system and from the connected notion of structure to Deleuze and Guattari's concept of machine. More precisely, the purpose of the paper lies, on the one hand, in showing in which sense Deleuze and Guattari claim that language is not a ‘structure’ but a ‘machine’ and why, accordingly, they maintain that the mentioned ‘postulates of linguistics’ must be refused; on the other hand, the paper represents an attempt at placing Deleuze and Guattari's position in the context of contemporary linguistics.
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Thornton, Edward. "Deleuze and Guattari's Absent Analysis of Patriarchy". Hypatia 34, n.º 2 (2019): 348–68. http://dx.doi.org/10.1111/hypa.12468.
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Feminist philosophy has offered mixed opinions on the collaborative projects of Gilles Deleuze and Félix Guattari. But although there has been much discussion of the political expediency of what Deleuze and Guattari do say about sexual difference, this article will outline what is absent from Anti‐Oedipus and A Thousand Plateaus (the two volumes comprising Capitalism and Schizophrenia). Specifically, I will argue that though Deleuze and Guattari offer a historical account of a range of power structures—most notably capitalism, but also despotism, fascism, and authoritarianism—they give no such account of the development of patriarchy. Secondarily, this article will argue that Deleuze and Guattari's analysis of contemporary power relations could be improved by adding an accompanying analysis of the institution of patriarchy. After offering a detailed account of the technical vocabulary used by Deleuze and Guattari for the analysis of political institutions, I will argue that what their work requires is an account of how patriarchy is historically produced by an “abstract machine” of masculinity. This article will finish with some suggestions for the way that such an account could be given via an analysis of the abstract machine of phallusization.
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Goffey, Andrew. "Guattari, Transversality and the Experimental Semiotics of Untranslatability". Paragraph 38, n.º 2 (julio de 2015): 231–44. http://dx.doi.org/10.3366/para.2015.0160.
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Following the thread provided by his lifetime of engagement with psychosis, this article considers a number of aspects of the writings of Félix Guattari in relation to the problem of untranslatability. Contrasting Guattari's approach with the structuralist diagnostic conceptualization of psychosis in terms of foreclosure, it follows the early development of his concept of transversality and the critique of linguistics that it leads to. Turning then to a consideration of the specific privilege Guattari accords psychosis, it addresses his constructive experimenting with theory as a way to rethink enunciation in terms of a semiotic ‘energetics’ that permits an effective problematization of the theoretical and practical privileges of the ‘normal’ structures of language within analysis. Finally, Guattari's approach to the challenge psychosis poses to the limits of language is contrasted to Cassin's conception of logology in its relation to untranslatables.
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Laberge, Jean-Sébastien. "Transversality, or How Not to Reproduce the Organisations You Fight". Deleuze and Guattari Studies 18, n.º 1 (febrero de 2024): 98–119. http://dx.doi.org/10.3366/dlgs.2024.0544.
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One of Guattari's most important conceptual contributions is his notion of transversality. This complex notion responds to the very concrete problem that, when we oppose certain power formations, we tend to reproduce these same power formations. This article proposes an examination of Guattari's concept of transversality through five of its aspects, which will be related to the various problematics they respond to. The aim is to show how power formations operate and how transversality responds to them, and also to highlight the primordial importance of practical and political issues to Guattari's conceptual work. As we will see, Guattari conceived of transversality in relation to the Leninist cut; it thus is linked to democratic centralism and to the subject-group. Transversality is also linked to enunciation and autopoiesis; it is characterised by Guattari as transmonadic and transitive. The notion of transversality will also be put in relation to the war machine, on which it will thus shed light.
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Ventura, David. "Experiment Prudently: Ethical Prudence in Deleuze and Guattari’s A Thousand Plateaus". Symposium 27, n.º 2 (2023): 194–217. http://dx.doi.org/10.5840/symposium202327222.
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In their shared works, Gilles Deleuze and Félix Guattari repeatedly advise that ethical practices of experimentation must be imbued with a large dose of prudence. Among commentators, this concept of prudence has primarily been read in cautionary terms, as that which merely enables ethical subjects to avoid the “many dangers” of experimentation. By contrast, this article develops a wider, more positive reading of Deleuzo-Guattarian prudence. Focussing specifically on A Thousand Plateaus, I show that, for Deleuze and Guattari, we must always exercise prudence in ethics because prudence constitutes one positive means of maximizing the success of experimental ethical praxes.
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Lima, Vladimir Moreira. "FÉLIX GUATTARI E A POLÍTICA ANTES DO SER". APRENDER - Caderno de Filosofia e Psicologia da Educação, n.º 25 (20 de octubre de 2021): 259–78. http://dx.doi.org/10.22481/aprender.i25.8518.
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O objetivo deste texto consiste em explorar uma formulação feita por Gilles Deleuze e Félix Guattari na obra Mil Platôs, a saber, “antes do ser, há a política”. Uma vez que, em outra ocasião, Deleuze fez questão de vincular esta formulação como sendo, no mínimo, um dito de Guatttari, nossa proposta terá como base de investigação algumas temáticas e noções desenvolvidas na obra deste último.
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Alliez, Éric. "Structuralism’s Afters: Tracing Transdisciplinarity through Guattari and Latour". Theory, Culture & Society 32, n.º 5-6 (28 de julio de 2015): 139–58. http://dx.doi.org/10.1177/0263276415594237.
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This article analyses Guattari's and Latour's bodies of work as radical developers of a processual and ontological transdisciplinarity. These works impose a definitive break from the history that, in the 1960s, had drawn upon structuralism in order to oppose philosophy with an epistemological revolution from the perspective of a scientific problematization and first transdisciplinary reconfiguration of the sciences de l'homme. It is shown that the second anti-structuralist transdisciplinarity affirms as its raison dêtre “the necessity to return to Pragmatics” (Guattari), to enact the new significance of the transversal constructions liberated by the rhizomatic monism of a hybrid social ontology (Latour). Between Guattari, Latour, and the ecologization they share, a total de-epistemologization and re-ontologization is engaged. It leads to the fall of the 'Ontological Iron Curtain' erected by the philosophical tradition between mind and matter, nature and society. The article concludes by critically addressing the final statements of both Guattari and Latour towards a new aesthetic paradigm and a new diplomacy of institutional forms respectively.
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Ueno, Toshiya. "Guattari and Japan". Deleuze Studies 6, n.º 2 (mayo de 2012): 187–209. http://dx.doi.org/10.3366/dls.2012.0057.
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Revisiting Guattari's visits to Japan in the 1980s during the country's ‘bubble economy’, this paper investigates from a personal perspective the Radio Homerun mini-FM station as well as other stops on Guattari's Tokyo ‘pilgrimage’. Guattari's reception and influence in Japan is contextualised through the writer Kõbõ Abe and philosopher Kiyoteru Hanada, in addition to the groundbreaking work of Tetsuo Kogawa, against the backdrop of the rise of postmodernism. Similarities between Guattari's sense of Japan and Brazil are then broached.
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Stivale, Charles J. y Ronald Bogue. "Deleuze and Guattari". SubStance 20, n.º 1 (1991): 117. http://dx.doi.org/10.2307/3684887.
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Querrien, Anne. "Guattari en revues". La Revue des revues N° 68, n.º 2 (12 de octubre de 2022): 8–21. http://dx.doi.org/10.3917/rdr.068.0008.
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Bogue, R. "DELEUZE AND GUATTARI". Clinical Psychology Forum 1, n.º 31 (febrero de 1991): 44.1–44. http://dx.doi.org/10.53841/bpscpf.1991.1.31.44.
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Julio, João Victor. "DELEUZE E GUATTARI". PÓLEMOS – Revista de Estudantes de Filosofia da Universidade de Brasília 11, n.º 22 (19 de septiembre de 2022): 301–13. http://dx.doi.org/10.26512/pl.v11i22.41844.
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A partir dos escritos de Gilles Deleuze (1925 – 1995) e Félix Guattari (1930 – 1992), entou-se apresentar alguns deslocamentos entre a filosofia or eles proposta de maneira a pensarmos acerca de algumas práticas escolares. Antes mesmo da escolha destes autores, partiu-se da hipótese inicial de que houvesse, talvez um certo excesso de conhecimentos científicos no currículo em detrimento das artes e filosofias. Deste modo, buscou-se nestes autores uma base para enriquecer ainda mais nossa compreensão e tal qual, ampliarmos as discussões conceituais acerca das ciências, artes e filosofias. Através destes autores, percebeu-se que tais saberes em sua dimensão menor possuem caráter próprio e criador, coexistindo para fora de hierarquias. Com isto, acreditamos na possibilidade de conteúdos curriculares criadores que possam ensejar a produção contínua destas dimensões do pensamento e integrá-las ainda mais à atualidade. Para melhor explorar estas dimensões, tentou-se deslocar o conceito de rizoma e as múltiplas perspectivas que o envolvem, de maneira a rizomatizar, não apenas as ciências no currículo, mas em igual medida, as artes e as filosofias.
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Chin, Rita. "Toward a “Minor Literature”? The Case of Ausländerliteratur in Postwar Germany". New Perspectives on Turkey 29 (2003): 61–84. http://dx.doi.org/10.1017/s0896634600006117.
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In recent years, scholars of German literature have increasingly pointed to Gilles Deleuze and Félix Guattari's theory of “minor literature” as a crucial framework for understanding the development of minority cultural production in a variety of twentieth-century contexts (Teraoka, 1987; Suhr, 1989; Spector, 2000). Deleuze and Guattari propose that any minority group writing in a major language produces what they term minor literature, which has the capacity to destabilize and undermine the dominant language, culture, and discourse in which its authors operate (Deleuze and Guattari, 1986, pp. 16-27). This specific confluence of identities, texts, and locations, they suggest, calls into question the very foundations of the majority's world view and self-understanding. Deleuze and Guattari's model marks one of the first efforts by Western theorists to conceptualize cultural work that has traditionally been rendered invisible by classical literary writing and established categories of genre, style, and type.
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Guattari, Félix. "Tokyo, the Proud". Deleuze Studies 1, n.º 2 (diciembre de 2007): 93–99. http://dx.doi.org/10.3366/e1750224108000020.
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Félix Guattari visited Japan on a number of occasions during the 1980s. These visits consisted of invited lectures and a series of conversations and collaborations with Japanese intellectuals, artists, and architects. His collaborative writings with Deleuze, particularly the Kafka and Rhizome books, began to appear in Japanese translation in the late 1970s. By the mid-eighties, however, Anti-Oedipus was available for Japanese readers. The year 1985 saw the publication of Guattari's conversations and co-authored papers with Japanese dancer Min Tanaka collected under the title of Velocity of Light, Fire of Zen: Assemblage 1985. This was followed in 1986 with the translation of Guattari's jointly authored volume with Antonio Negri, Les nouveaux espaces de liberté. In the same year, the colourful volume Tokyo Theatre: Guattari in Tokyo appeared. This volume includes the present translation. It also contains multiple contributions by leading Japanese intellectuals, especially ‘neo-academicist’ types like Akira Asada who were inspired by Deleuze and Guattari's philosophy in the first two volumes of Capitalism and Schizophrenia.
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Genosko, Gary. "Schizoanalysis and Magic". Deleuze and Guattari Studies 16, n.º 4 (noviembre de 2022): 529–44. http://dx.doi.org/10.3366/dlgs.2022.0493.
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The task of this paper is to gather together Guattari’s scattered references to magic, from Chaosmosis and Schizoanalytic Cartographies, and to reconstitute his position, using animism as a guide. For magic is a bulwark against positioning schizoanalysis as another specialism, and in maintaining what Guattari called its ‘eccentric’ relation to professional psychotherapeutic practices. Magic serves Guattari as an antidote to the scientific schemas that dominate psychoanalysis and psychology. Guattari’s effort to reanimate magic as a viable reference within schizoanalysis flies in the face of the ‘ideal of scientificity’. Whereas animism served Guattari’s decentring of subjectivity from the human individual, and his critique of the prevailing dichotomies of subject/object, human/nature, sign/real, to bring magic into play in schizoanalysis is to open it to ethno-psychiatric investigations of sorcery, as well as neo-pagan ecosophy. Magic is indispensable for understanding contemporary assemblages of enunciation, as it exists concurrently with the very forces that would try to banish it, as well as those which would attempt to exploit it for fascistic purposes.
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Bennett, Michael. "Go Nomadism, Evolutionary Computation and Natural Selection: A Reply to Jay Lampert". Deleuze and Guattari Studies 18, n.º 2 (mayo de 2024): 277–88. http://dx.doi.org/10.3366/dlgs.2024.0554.
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In response to a 2023 article by Jay Lampert in Deleuze and Guattari Studies, this paper develops the question of what Deleuze and Guattari might make of AlphaGo, the artificial intelligence developed by Google which defeated one of the top human Go players in 2016. It approaches the question in a way that supplements and complements Lampert’s analysis, by noting the well-worn analogy between computer programming and evolutionary biology and then cross-referencing it with Deleuze and Guattari’s attitude towards the latter in A Thousand Plateaus. The results reinforce Lampert’s conclusion that AlphaGo is not ‘nomadic’, but they show that this is precisely because AlphaGo’s algorithms are reminiscent of Darwin’s mechanism of natural selection.
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Segovia, Carlos A. "Guattari \ Heidegger: On Quaternities, Deterritorialisation and Worlding". Deleuze and Guattari Studies 16, n.º 4 (noviembre de 2022): 508–28. http://dx.doi.org/10.3366/dlgs.2022.0492.
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In his final writings Guattari designed a four-functor meta-model with which to map subjective resingularisation against the backdrop of what he saw as the late-modern admixture of ecological collapse, social deterioration and subjective decomposition. I examine here Guattari’s fourfold in neo-structuralist terms and then engage in a discussion on the difference between worlding and deterritorialisation, reassessing in this sense Guattari’s concept of machinic indices in conversation with the works of anthropologists. Further, I show that Guattari’s fourfold is reminiscent of Heidegger’s Geviert, which I place at the very core of Heidegger’s project of overcoming the modern Ge-stell. Lastly, from the fact that Guattari’s fourfold opens onto the question of worlding and that Heidegger points to our incapability to tune in and sing back to the earth’s song, I draw the conclusion that they put forward an eco-cosmo-poetics that points beyond the flat ontology of today’s new materialism and the subtractive logic of speculative realism.
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Hetrick, Jay. "Machinic Animism in Japanese Contemporary Art". Deleuze and Guattari Studies 16, n.º 4 (noviembre de 2022): 545–78. http://dx.doi.org/10.3366/dlgs.2022.0494.
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At the core of Félix Guattari’s ethico-aesthetic paradigm is a conception of subjectivity that somehow relies upon the notion of animism. Even though this apparently Romantic return to animism may seem vague and perhaps even naive, it forms the very framework that Guattari asks us to pass through, at least provisionally, in order to fully grasp his last project. I will therefore attempt to demystify this important concept theoretically before showing how the aesthetic machines of Japanese contemporary art – and more specifically, the conceptual art of Yoko Ono – stage one key aspect of Guattari’s animism: machinic heterogenesis. Guattari travelled to Japan many times in the years leading up to the publication of Chaosmosis and Japanese contemporary art allowed him to bolster some of its theoretical claims with concrete examples. I will argue that it is through the lens of Japanese contemporary art that Guattari’s ethico-aesthetic paradigm might propel us beyond the old-guard strategies of modernism. Just as we are asked to pass through a certain notion of animism to understand the relational onto-logic of Chaosmosis, Japanese contemporary art itself demands a similar conceptual framework in order to be disappropriated from an all-too-Western canon. To this end, I supplement Guattari’s work with speculative readings of Japanese philosophy.
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Lundy, Craig. "The Necessity and Contingency of Universal History". Journal of the Philosophy of History 10, n.º 1 (11 de marzo de 2016): 51–75. http://dx.doi.org/10.1163/18722636-12341315.
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History occupies a somewhat awkward position in the work of Gilles Deleuze and Félix Guattari. Although they often criticise history as a practice and advance alternatives that are explicitly anti-historical, such as ‘nomadology’ and ‘geophilosophy’, their scholarship is nevertheless littered with historical encounters and deeply influenced by historians such as Fernand Braudel. One of Deleuze and Guattari’s more significant engagements with history occurs through their reading and theory of universal history. In this paper I will explicate and critically analyse the nature of this universal history vis-à-vis its most pertinent counterpoint: Hegel’s philosophy of world history. In contrast to Hegel’s form of historicism, which universalizes by virtue of a unitary and totalizing force, Deleuze and Guattari develop a universalizing mechanism that is strictly devoid of any privileged essence. Following, Deleuze and Guattari’s form of universal history is marked above all by contingency as opposed to necessity. In this paper I will show precisely how. I will also go on to demonstrate how Deleuze and Guattari’s universal history offers the promise of an historical ontology commensurate with the processes of creativity and becoming, provided that appropriate steps are taken to reaffirm the radical contingency at its heart.
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Koizumi, Yoshiyuki. "From Dreaming of Desert Islands to Reterritorialising Philosophy". Deleuze and Guattari Studies 12, n.º 2 (mayo de 2018): 268–82. http://dx.doi.org/10.3366/dlgs.2018.0308.
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In ‘Causes and Reasons of Desert Islands’, Gilles Deleuze presents a mythological and scientific vision in which new islands and new humanity emerge from the opposition between the land and sea in desert islands. However, what Deleuze cannot explain is how such new territory and people are produced and reproduced while rejecting old and conventional generational ways. To break this impasse, which is also present in Difference and Repetition, Deleuze and Guattari intend to retain the absolute movement of deterritorialisation, while acknowledging that deterritorialisation and reterritorialisation always comingle. This theoretical project is found in the critique of Pierre Clastres on counter-state societies, and is taken up by Deleuze and Guattari in What is Philosophy? In this latter work, by creating concepts and constituting a new plane, Deleuze and Guattari offer some conditions of a third reterritorialisation that, after the second reterritorialisation in the democratic states, presents a new way of forging a political and revolutionary philosophy. In this essay, we criticise the opinions that consider Deleuze and Guattari's political philosophy as one version of radical democracy. Their political philosophy should be situated in the post-democratic era to come.
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Tercz, Jakub. "Critique of Pure Unconsciousness: Some Remarks on the Impact of Kant’s Philosophy on Gilles Deleuze’s and Félix Guattari’s Anti-Oedipus". Praktyka Teoretyczna 28, n.º 2 (15 de octubre de 2018): 235–57. http://dx.doi.org/10.14746/prt.2018.2.12.
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Wbrew popularnym interpretacjom filozofii Deleuze’a jako odmiany postmodernizmu, poststrukturalizmu bądź nietzscheanizmu w artykule przedstawione zostaną jej głębokie korzenie pochodzące z idealizmu transcendentalnego Immanuela Kanta. Postawiona zostaje teza, iż to właśnie Kant stanowił podstawowe źródło filozoficznych schematów inspirujących Deleuze’a zarówno we wczesnym okresie jego twórczości (wyrażonym przede wszystkim w Różnicy i powtórzeniu, 1968), jak i późnym, zapoczątkowanym wraz z Félixem Guattarim przez pierwszy tom Kapitalizmu i schizofrenii, czyli Anty-Edypa (1972). Kontekstowa analiza tego ostatniego stanowi główną część artykułu. W Anty-Edypie Deleuze i Guattari proponują koncepcję pragnienia (nieświadomości) jako siły konstytuującej podmiotowość nomadyczną, otwartą na inność, kreatywną i czerpiącą siłę z różnorodności społecznej. Zauważają jednak, że pragnienie cechuje skłonność do poddawania się wewnętrznym iluzjom i w efekcie blokowania własnych, rewolucyjnych i twórczych możliwości. Właśnie dlatego, twierdzą Deleuze i Guattari, konieczne jest przeprowadzenie krytyki czystej nieświadomości, mającej ujawnić te złudzenia i być może uwolnić nas od nich.
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Sholtz, Janae. "A Thousand Plateaus and Cosmic Artisanry: On Becoming Destroyer of Worlds". Deleuze and Guattari Studies 15, n.º 2 (mayo de 2021): 197–225. http://dx.doi.org/10.3366/dlgs.2021.0436.
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In A Thousand Plateaus, Deleuze and Guattari carve out an image of thought and a path for philosophy that is connected to the figure of the cosmic artisan. This article situates the artisan in relation to both past and future, comparing this figure to that of the artist in the work of another great philosopher who desired to bring forth a new beginning for philosophy, Martin Heidegger. After discussing multiple ways that Deleuze and Guattari's thought is world-destroying in terms of past ontological and epistemological commitments, the article considers the cosmic artisan/philosopher's diagrammatic role in light of the technological-scientific advancements within the field of quantum physics. Through these elaborations, it becomes clear that Deleuze and Guattari are articulating the need for a new sensibility – to the imperceptible, the virtual, the compossible and the molecular. Deleuze and Guattari's noological nomadism opens a way forward, where world-destroying becomes linked to creation, and the figure of modernity becomes the possibility of a new relation to the earth – a cosmic earth.
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Andersen, Gregers. "Guattari and Planetary Computerisation". Deleuze Studies 10, n.º 4 (noviembre de 2016): 531–45. http://dx.doi.org/10.3366/dls.2016.0244.
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This essay frames the Anthropocene as ‘the age of planetary computerisation’. It claims that this term bestows Guattari's thinking with a critical ability to both grasp and challenge the present as an age in which the personal computer not only further empowers Integrated World Capitalism, but also appears as a geological force, that is, as one of the main drivers of the ecological devastation that now confronts humanity. At the same time the essay points to what it takes to be an overly optimistic perspective on the subversive potential of machines in Guattari's thinking. It claims that Guattari's machinic ecology can, in the light of the present geophysical destruction empowered by the personal computer, only be salvaged if read as an appeal for a cautious Prometheanism. This reading places Guattari's ecology more in conjunction with a Latourian way of thinking than with the new post-Marxist trend of Accelerationism.
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Cormann, Enzo. "Félix Guattari, dramaturge chaosmique". Chimères 77, n.º 2 (2012): 158. http://dx.doi.org/10.3917/chime.077.0158.
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Garo, Isabelle y Anne Sauvagnargues. "Deleuze, Guattari et Marx". Actuel Marx 52, n.º 2 (2012): 11. http://dx.doi.org/10.3917/amx.052.0011.
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Guattari, Félix, Emmanuel Videcoq y J. Y. Sparel. "Entretien avec Félix Guattari". Chimères 28, n.º 1 (1996): 19–32. http://dx.doi.org/10.3406/chime.1996.2073.
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Amy Ransom. "Guattari the Film Maker?" Science Fiction Studies 44, n.º 1 (2017): 176. http://dx.doi.org/10.5621/sciefictstud.44.1.0176.
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Fannin, Maria. "The spirit of Guattari?" Dialogues in Human Geography 5, n.º 2 (julio de 2015): 172–76. http://dx.doi.org/10.1177/2043820615587794.
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Buchanan, Ian. "Globalizing Deleuze and Guattari". symploke 9, n.º 1 (2001): 102–13. http://dx.doi.org/10.1353/sym.2001.0003.
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Watson, Janell. "Introduction: Guattari and Gender". Women: A Cultural Review 16, n.º 3 (noviembre de 2005): 267–70. http://dx.doi.org/10.1080/09574040500321313.
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Wiley, Stephen B. Crofts y J. Macgregor Wise. "Guattari, Deleuze, andCultural Studies". Cultural Studies 33, n.º 1 (16 de septiembre de 2018): 75–97. http://dx.doi.org/10.1080/09502386.2018.1515967.
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Greilsamer, Laurent. "Fromanger, Foucault & Guattari". Multitudes 71, n.º 2 (2018): 25. http://dx.doi.org/10.3917/mult.071.0025.
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Protevi, John. "Deleuze, Guattari and Emergence". Paragraph 29, n.º 2 (julio de 2006): 19–39. http://dx.doi.org/10.3366/prg.2006.0018.
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The concept of emergence—which I define as the (diachronic) construction of functional structures in complex systems that achieve a (synchronic) focus of systematic behaviour as they constrain the behaviour of individual components—plays a crucial role in debates in philosophical reflection on science as a whole (the question of reductionism) as well as in the fields of biology (the status of the organism), social science (the practical subject) and cognitive science (the cognitive subject). In this article I examine how the philosophy of Deleuze and that of Deleuze and Guattari can help us see some of the most important implications of these debates.