Literatura científica selecionada sobre o tema "Guattari, Félix. Mille plateaux"

Beau travail de Claire Denis fait partie des films qui nous invitent à les aborder sous l’angle de la répétition. Figure esthétique majeure des arts du xxe siècle, la répétition peut aussi être une forme discrète qui circule d’image en image. Parfois elle se cache et se déguise d’un plan à l’autre au sein d’un même film. Dans une approche analytique, l’auteure de cet article emploie la notion de « plan de consistance » présentée par Gilles Deleuze et Félix Guattari dans Mille plateaux (1980) pour proposer une étude figurative des formes de la répétition dans Beau travail. Deleuze et Guattari ont défini le « plan de consistance » comme un espace formel qui est simultanément un fond et un volume, une armature et une trame. Cet espace résiste dans la durée. En termes de cinéma, le plan de consistance d’un film est élaboré par l’articulation des plans, par la composition des cadres, par les mouvements qui animent l’espace ou les trajets qui le parcourent. Il constitue un repère visuel parfois fuyant, en mouvement mais repérable. L’analyse de Beau travail montre que les répétitions, loin de simplement construire des effets narratifs ou scéniques, participent de la mise en place d’un socle perceptif à la fois récurrent et variable, d’une trame visuelle reconnaissable et instable. L’auteure met ainsi au jour, dans l’économie figurative de ce film d’inspiration littéraire et musicale, l’élaboration de ce « plan de consistance » comme fond visible et invisible du montage filmique.

I come to praise contemporary French philosophy not to bury it. My aim is not to hail the appearance in France of a native brand of analytic philosophy—in itself an important event in the last decade—but to describe the indirect and selective importation of certain Anglo-Saxon concepts by French philosophers whose practice is far from analytic; and also to describe the resultant misunderstanding. In this paper I shall analyse the use of pragmatic concepts—and of the concept ‘pragmatics’—in the recent work by Deleuze and Guattari, Mille Plateaux, and I shall try to show that these concepts are the object of a creative misunderstanding, of a misprision.

I come to praise contemporary French philosophy not to bury it. My aim is not to hail the appearance in France of a native brand of analytic philosophy—in itself an important event in the last decade—but to describe the indirect and selective importation of certain Anglo-Saxon concepts by French philosophers whose practice is far from analytic; and also to describe the resultant misunderstanding. In this paper I shall analyse the use of pragmatic concepts—and of the concept ‘pragmatics’—in the recent work by Deleuze and Guattari, Mille Plateaux, and I shall try to show that these concepts are the object of a creative misunderstanding, of a misprision.

(francuski) Pendant les ann?es 1970, Gilles Deleuze ?labore avec F?lix Guattari et Claire Parnet les concepts d'agencement et de diagramme: au moins jusqu'? Mille plateaux (1980), agencement et diagramme - rebaptis?s machine concr?te et machine abstraite -, constitueront le soubassement th?orique de l'ensemble du travail de Deleuze. Or, l'id?e de diagramme doit beaucoup au Foucault de Surveiller et punir avec lequel Deleuze m?ne un dialogue th?orique ininterrompu pendant ces ann?es-l?: elle cristallise pour lui un enjeu de taille, celui de penser la mutation des structures historiques hors des sch?mas dominants du structuralisme et du marxisme. Deleuze, penseur du devenir, se confrontant ? Foucault, historien-g?n?alogiste des transformations: au coeur de cette confrontation sur le diagramme, surgissent deux conceptions distinctes de la mutation que Deleuze s'efforce de concilier dans son livre sur Foucault.

The reception of Circe's island in and through Classical Antiquity has largely focused on the enigmatic sorceress herself. The long literary chain of interpretive topoi—Circe the witch, the whore, the temptress—stretches from Apollonius, Virgil, Ovid, and Dio Chrysostom to Spenser, Calderón, Joyce, Margaret Atwood, and Madeline Miller. Her role as Odysseus’ benefactor, so unmistakable in Homer, is soon forgotten; to Virgil, she is above all dea saeva, (‘the savage goddess’, Aen. 7.19). One distinguishing feature of Circe and her reception is the focus on representation: the enchantment of Circe, as Greta Hawes puts it, is above all a study in allegory. From the moment Circe put a spell on Odysseus’ companions, transforming them into animals in Book 10 of the Odyssey, Circe has invited analogical reasoning, centered on what the transformation from one being into another represents. More often than not, this transformation is interpreted according to a dualist thinking about humans and animals: subjects are transformed from one being into another being, thus representing some moral or physical degradation. This article, by contrast, concentrates on Circe's island through the lens of becoming-animal, the concept developed by Gilles Deleuze and Félix Guattari in the tenth plateau of A Thousand Plateaus, ‘1730: Becoming-Intense, Becoming-Animal, Becoming-Imperceptible…’. I explicate the concept of becoming-animal by applying it to a Deleuzian encounter with Circe's island, both in its ancient articulations and in its various receptions, including H.G. Wells's science fiction novel The Island of Dr. Moreau.

Este artigo tem o objetivo de propor em linhas gerais uma alternativa ao discurso antropológico-humanista do pensamento filosófico, que predominava em fins do século XIX, e que ainda hoje estende seus efeitos ao pensamento da filosofia sobre a educação e sobre o tema do sujeito e da subjetividade no processo educativo. Essa alternativa está proposta na forma de uma síntese do conceito de devir, pensado por Deleuze e Guattari na obra Mille Plateaux, com o conceito de infância compreendida como signo do novo, da afirmação, da diferença e da criação no pensamento. Propõe-se, desse modo, pensar a dimensão ética e política da subjetividade e dos modos de subjetivação a partir do conceito de devir-criança, como um signo capaz de colocar a relação pedagógica e a produção de subjetividade que dela resulta no cruzamento de intensidades e singularidades pré-individuais que o acontecimento nos abre, e da experiência que com elas somos capazes de criar.

(francuski) Repartant de la premi?re courbe d'?laboration du concept de 'devenir- Mineur' de Deleuze et Guattari (de Kafka Pour une litt?rature mineure ? Mille plateaux), nous interrogeons le rapport entre les deux lignes de probl?matisation de ce concept: une analyse des antagonismes historiques dont les minorit?s sociales sont aujourd'hui le lieu 'surd?termin?' l'identification d'un type de position au sein des modes collectifs d'?nonciation. Par l?, nous soulevons ?galement le probl?me de ce que peut signifier politiquement occuper une position de minorit? dans le discours (th?orique, litt?raire, philosophique?). C'est en ce sens que nous confrontons les luttes de minorit?s au sch?me de la lutte des classes, que nous examinons certains liens (liens de prolongement, d'int?gration, mais aussi de diff?renciation) entre les processus de 'prol?tarisation' et de 'minoration', et que nous reposons sur cette base la question d'un nouvel internationalisme.

(francuski) Cet article trouve son point d?part dans une note de Mille plateaux, o? Deleuze et Guattari sugg?rent l'id?e que le secret ne trouve pas son origine dans un appareil d'?tat mais dans la ?machine de guerre?, ruinant du m?me coup l'apparente homog?n?it? entre le secret et l'appareil d'?tat. Cette th?se d?coule de la n?cessit? logique de ne plus d?finir le secret ? partir de la position d'un contenu cach? (toujours perceptible en droit). L'exposition de cette exigence logique permettra d'assigner une forme primitive et une forme d?riv?e du secret, dont l'enjeu est ici triple: (1) montrer le rapport sp?cifique de l'Etat au secret: l'Etat ne produit du secret qu'en le maintenant dans des limites qui pervertissent sa nature; (2) appr?hender les modalit?s selon lesquelles l'appareil d'Etat organise la perception du secret d'Etat: l'appareil d'Etat ne fonctionne au secret d'Etat qu'? condition d'en hi?rarchiser pr?cis?ment la perception, selon des seuils dont la communication est r?gl?e; (3) connecter l'id?e de secret ? sa potentialit? r?volutionnaire, toujours susceptible de miner l'organisation d'un appareil d'Etat: parce que le secret a son origine dans la machine de guerre - qui est formellement ext?rieure ? l'appareil d'?tat - et il introduit dans celui-ci un facteur de tension.

Information and knowledge have never been produced so rapidly. Production that finally does not communicate, nor does it act, nor does it have the positive effects that are desired of transference to society. Hyperactivities, fascism, various pathologies, and contradictions, went into such an enterprise. And along with the most daring technological and scientific advances, an unmentionable barbarity is advancing in an overwhelming way. The planetary dangers that result from this production that is not communicated and which we often only become aware of do not cease to threaten us every day and insistently knock on the door. An ambiguous and dangerous global context makes us recover a hypothesis that is more than fifty years old. Proposed by Bateson with a very wide reach the concept of "double bind" helps us to think the relationship between education knowledge and politics.ResumoNunca se produziu tanto e tão aceleradamente informação e conhecimento. Produção que finalmente não se comunica, nem age, nem tem os efeitos positivos que se desejam de transferência para a sociedade. Hiperatividades, fascismos, patologias variadas, contradições e impasses entravam tamanho empreendimento. E a par dos avanços tecnológicos e científicos mais ousados uma barbárie inominável avança de forma avassaladora. Os perigos planetários que resultam desta produção que não se comunica e de que só amiúde nos tornamos conscientes não deixam de nos ameaçar todos os dias e bater com insistência à porta. Um contexto global tão ambíguo e perigoso faz-nos recuperar uma hipótese com mais de cinquenta anos. Proposta por Bateson com um alcance bastante vasto, o conceito de duplo impasse ou “double bind” ajuda-nos a pensar a relação entre educação, conhecimento e política.Keywords: Communication, Contradiction, Double bind, Populism.Palavras-chave: Comunicação, Contradição, Duplo impasse, Populismo.ReferencesBATESON, G. Vers une écologie de l’esprit. (Vol. 1 e 2), Paris: Seuil, 1980.BATESON, G.; RUESCH, J. Communication et société. Paris: Seuil, 1988.DELEUZE, G.; GUATTARI, F. L’Anti-Œdipe. Paris: Minuit, 1972.DELEUZE, G.; GUATTARI, F. Mille plateaux. Paris: Minuit, 1980.DELEUZE, G.; GUATTARI, F. O que é a Filosofia?. Lisboa: Presença, 1992.DELEUZE, G. Crítica e clínica. Lisboa: Ed. Século XXI, 2000.WATZLAWICK, P.; BEAVIN, J. H.; JACKSON, D. D. Pragmatics of human communication. A study of interactional patterns, pathologies and paradoxes. New York: W.W. Norton & Co, 1967.WATZLAWICK, P.; WEAKLAND, J.; FISCH, R. Changements: paradoxes et psychothérapie. Paris: Seuil,1975.

Bibliography: leaves 138-149. This thesis investigates the theoretical and practical importance of nomadic ways of life for architecture. Nomadology is a construction of Deleuze and Gattari's 'counter-philosophy' challenging authenticity and propriety, in this case, in the context of architecture. It describes how nomadology may challenge static, permanent, heroically solitary ways of working and dwelling, and suggests strategies - diagramming, ephemerality, movement, and collaboration - as ways of reconciling nomadism and architecture.

The present contribution aims to clarify the ethics involved in the notionof territory, coined by Deleuze and Guattari in Mille plateaux, whose philosophical notes are taken from Spinoza’s and Nietzsche’s works. We will see that this project is sufficiently consistent and united, according to its immanent and materialistic lines. However, this ethics finds its limits, not in its internal constitution but in its tacit iden- tification with politics. Our authors conceive the existential field as crossed by political effects, therefore, all ethical acts would be, by their accounts, a political act too. And these acts will be the more perfect –more ethical and more political– the less they deal with traditional state policy. This involves reducing policy to the political, which we believe is a mistake; because, what applies to the singular-collective existence cannotcount nor compete as a substitute of the collective institutional policy.
El presente artículo da cuenta de la ética asociada a la noción de territorioelaborada por Deleuze y Guattari en Mille plateaux, cuyas notas filosóficas son spino- zistas y nietzscheanas. Veremos que este proyecto es suficientemente consistente y cohesionado, de acuerdo a sus lineamientos inmanentes y materialistas. Sin embargo, esta ética encuentra su límite, no tanto en su constitución interna como en su iden- tificación tácita con la política. Nuestros autores entienden que lo existencial está traspasado por efectos políticos, luego, todo acto ético sería de suyo político, y será tanto más pleno –más ético y más político– cuanto menos tenga que ver con la política estatal tradicional. Esto implica reducir la política a lo político, lo cual creemos que es un error, pues lo que vale muy bien para la existencia singular-colectiva, no puede valer ni competir en sí mismo como substituto de la política institucional colectiva.

(résumé en français)

Le diagnostic de Rem Koolhaas sur les métropoles actuelles montre une ville générique, sans fin, sans identité, sans passé, sans rues, la seule activité qui reste est le shopping et la condition « in-transit » devient universelle. À cette analyse manque une partie très importante, la condition biopolitique de la métropole, qui expliquerait plusieurs des caractéristiques de ce Junkspace, comme le fait qu’il contient la possibilité de résistance face au générique.

À la lumière de ce constat et suivant les directions de pensée que Gilles Deleuze et Félix Guattari ouvrent dans Mille Plateaux, cette thèse propose d’identifier les intervalles témoignant de la dimension biopolitique du Junkspace au travers d’une mobilisation de la théorie des agencements comme hypothèse pour la théorie architecturale et urbaine. Le postulat général est que ces intervalles seraient des territoires entre-deux qui fonctionneraient comme des laboratoires d’agencements témoignant d’une pratique architecturale politique redéfinissant le rôle même de l’architecte.

Trois axes de recherche sont déployés. Le premier interroge la pertinence d’une pensée architecturale en termes d’agencements dans le contexte des transformations actuelles des territoires. À la suite d’un croisement avec la pensée de Deleuze et Guattari l’architecture se comprend dans son processus d’agencement et réagencement. Le second axe interroge la dimension biopolitique du Junkspace identifiant les points critiques de ses agencements et évaluant le paradoxe de l’entre-deux. Le troisième axe met à l’épreuve le potentiel des territoires entre-deux de créer des opportunités pour de nouvelles configurations spatiales.

(english abstract)

Rem Koolhaas’s diagnostic of the modern metropolis shows a generic city with no end, no identity, no past, no streets where the only activity remaining is shopping and the « in-transit » condition is becoming universal. An important part is missing from this analysis: the biopolitical condition of the metropolis, that could explain a number of Junkspace’s characteristics, like the fact that it contains the possibility to resist the generic condition.

In the light of this review and in accordance with the philosophical directions that Gilles Deleuze and Félix Guattari draw in A Thousand Plateaus, this research intends to identify the intervals witnessing the biopolitical dimension of Junkspace by rallying the assemblage theory as hypothesis for the architectural and urban theory. The general postulate is that these intervals are in-between territories functioning as laboratories of assemblages that show a political and resistant architectural practice redefining the very part of the architect.

Three lines of research are deployed. The first one questions the relevance of an architectural assemblage thinking in the context of the current territorial transformations. Operating a crossing with Deleuze and Guattari’s thought, architecture is understood as a process of assembling and re-assembling. The second line of research is questioning the biopolitical dimension of Junkspace identifying the critical points of its assemblages and evaluating the in-between paradox. The third research line is testing the in-between territories potential to create opportunities for new spatial configurations.

Doctorat en Art de bâtir et urbanisme
info:eu-repo/semantics/nonPublished

The traditional critique of esprit de corps in the name of egalitarianism and personal freedom never ran dry in France, contrary to the UK or the USA. While the idea of esprit de corps maintained its strong critical aspect for example in Zola’s J’accuse or later in Bourdieu, a certain mystique of esprit de corps emerged in Bergson and later in Deleuze & Guattari. Esprit de corps was a fundamental notion in Bergson’s The Two Sources of Morality and Religion,whichtransposed to philosophical discourse the individualist idea according to which only a few can innovate, while the masses need esprit de corps. Deleuze and Guattari, in Mille plateaux,proposed a ‘revolutionary’ laudative reading of esprit de corps in their influential chapter on the ‘war machine’. The authors opposed nationalist hegemonies and the state ideologies of grands ensembles by advocating a return to the esprit de corps of small-scale autonomist and creative communities.