Transversality occupies a central place in Guattari's thought, appearing in his early writings on institutional analysis and on through to his final work, Chaosmosis. Transversality is thus particularly pertinent to understanding Guattari's critique of semiocapitalism and his goal of re-imagining forms of institutional subjectivisation as a way to free the unconscious from structures of lack and the desire for punishment, the very structures upon which capitalism relies for its reproduction. If there is one institution that has taken advantage of semiocapitalism's (...) ability to mask its role in the reproduction of capitalist subjectivity, however, it is the contemporary neoliberal University. This essay thus brings transversality to bear upon the question of the University in semiocapitalism, focusing on the discourses that speak in defence of the humanities. Though defences of the humanities are intended to argue for the humanities’ usefulness in contemporary society, transversality exposes such discourses as the speech of a ‘subjugated group’ whose only effect is to reinforce existing structures of lack and punishment. (shrink)

There is an aesthetic undercurrent traversing Deleuze's philosophy along confluent trajectories of Baruch Spinoza and Friedrich Nietzsche, which harbours untapped potentials and far-reaching consequences for contemporary discussions of art and architecture. According to this subterranean stream, aesthetic experience is generated, neither in ready-made mental faculties of a subject, nor in essential qualities of an object, but through affective interactions of a relational field. A cartographic inquiry of affective aesthetics constitutes the subject matter of this paper, beginning with a philosophical elaboration (...) that connects aesthetic theories of Spinoza, Nietzsche and Deleuze, evolving via a comparative analysis of aesthetic processes specific to Francis Bacon's artistic assemblages and Vogelkop bowerbirds' architectural constructs, and concluding with the possibility of a non-anthropocentric aesthetics. (shrink)

In this chapter, the author draws on ideas from Michael Freeden’s theory of ideology to show that the so-called anarchist tradition is best regarded as a constellation of diffuse and evolving concepts rather than a bounded historical reality. This, in turn, allows one to distinguish between what he calls “anarchist” thought (i.e., thought that emerges within and in response to historical anarchist movements) and “anarchistic” thought (i.e., thought that emerges outside historical anarchist movements but is conceptually harmonious with various fundamental (...) “anarchist” commitments). (shrink)

This article is concerned with the status and stakes of Gilles Deleuze’s “break” with structuralism. With a particular focus on a transitional text of Deleuze, the 1967/1972 article “How Do We Recognize Structuralism?,” it asks how Deleuze understood structuralism and why, after his encounter with Félix Guattari and Guattari’s own transitional text, 1969’s “Machine and Structure,” Deleuze felt the need to break with structuralism. It argues that reading these two texts together allows us to see that Deleuze already perceived tensions (...) within the structuralist project, and argues that Guattari’s non-structural account of the machine allowed Deleuze to clarify this perception, and see it as necessitating a departure from structuralism. To close, however, it turns to recent work by philosophers such as Étienne Balibar and Patrice Maniglier that re-examines the structuralist moment and identifies an ongoing legacy that the “poststructuralism” of Deleuze and Guattari may be part of. By considering Deleuze and Guattari’s break with structuralism in light of this work, this article considers how the polemical rejection of structuralism by Deleuze and Guattari may not fully account for the ongoing legacy of the structuralist program and the persistence of a structuralist problematic in their thought. (shrink)

It is well-known that Gilles Deleuze (and Félix Guattari) are critical of the notion of ideology. However, it is not very clear why they seem to be so dismissive of it. In what follows, I will begin my discussion by showing what Deleuze means by ideology and reconstructing why Deleuze thinks that ideology is a misused concept and that the misuse of the concept warrants its dismissal. In Anti-Oedipus, the insufficiency or inadequacy of the concept of ideology can be understood (...) in light of the opposition between production and representation. Next, I will show that—in A Thousand Plateaus—this very opposition between production and representation is relaxed in favor of the notion of assemblage. By looking at Althusser’s theory of ideology, I will argue that ideology is not merely a cognitive representation in the sense that it can be considered as having its own material existence. If so, the concept of ideology does not have to be too narrowly conceived. Rather, I propose that Deleuze and Guattari offer a different kind of ideology critique through noology and the critical analysis of microfascism. Finally, I will conclude by arguing that Deleuze is still enacting a novel form of ideology critique despite his dismissal of the very terminology. (shrink)

Book chapter: "Deleuze en Norteamérica: errancias y destinos".

The paper’s purpose consists in pointing out the importance of the notion of “territory”, in its different accepted meanings, for the development of a theory and a practice of subjectivity both in deleuzean and canettian thought. Even though they start from very different perspectives and epistemic levels, they indeed produce similar philosophical effects, which strengthen their “common” view and the model of subjectivity they try to shape. More precisely, the paper focuses on the deleuzean triad of territorialisation, deterritorialisation, reterritorialisation, with (...) regard to the role it plays in the forming of the subject and in connection with the fundamental deleuzean notion of difference; it furthermore concentrates on the characterization of the notion of territory in Canetti’s work, also in the light of the mentioned deleuzean categories and with reference to the crucial canettian concept of transformation. Finally, the paper analyses both the political consequences of the “nomadic subjectivity” Deleuze and Canetti deal with and the critical and problematic aspects it involves. (shrink)

Deleuze and Foucault shared a period of political activism and both drew connections between their activism and their respective approaches to philosophy. However, despite their shared political commitments and praise of each other's work, there remained important philosophical differences between them which became more and more apparent over time. This article identifies some of the political issues over which they disagreed and shows how they relate to some of their underlying philosophical differences. It focuses on their respective approaches to the (...) state, to ‘actuality’ and to the analysis of the present. (shrink)

Gilles Deleuze (January 18, 1925–November 4, 1995) was one of the most influential and prolific French philosophers of the second half of the twentieth century. Deleuze conceived of philosophy as the production of concepts, and he characterized himself as a “pure metaphysician.” In his magnum opus Difference and Repetition , he tries to develop a metaphysics adequate to contemporary mathematics and science—a metaphysics in which the concept of multiplicity replaces that of substance, event replaces essence and virtuality replaces possibility. Deleuze (...) was also well-known for a number of important monographs he published in the history of philosophy (on Hume, Nietzsche, Kant, Bergson, Spinoza, Foucault, and Leibniz), as well as for his writings on the various arts, which include a two- volume study of the cinema, books on Proust and Sacher-Masoch, a monograph on the painter Francis Bacon, and a collection of essays on literature. Deleuze considered these latter works as pure philosophy, and not criticism, since he sought to create the concepts that correspond to the artistic practices of painters, filmmakers, and writers. In 1968, he met Félix Guattari, a political activist and radical psychoanalyst, with whom he wrote several works, among them the two-volume Capitalism and Schizophrenia , comprised of Anti-Oedipus (1972) and A Thousand Plateaus (1980). Their final collaboration was What is Philosophy? (1991). (shrink)

This article situates current debates about transdisciplinarity within the deeper history of academic disciplinarity, in its difference from the notions of inter- and multi-disciplinarity. It offers a brief typology and history of established conceptions of transdisciplinarity within science and technology studies. It then goes on to raise the question of the conceptual structure of transdisciplinary generality in the humanities, with respect to the incorporation of the 19th- and 20th-century German and French philosophical traditions into the anglophone humanities, under the name (...) of ‘theory’. It identifies two distinct – dialectical and anti-dialectical, or dialectical and transversal – transdisciplinary trajectories. It locates the various contributions to the special issue of which it is the introduction within this conceptual field, drawing attention to the distinct contribution of the French debates about structuralism and its aftermath – those by Serres, Foucault, Derrida, Guattari and Latour, in particular. It concludes with an appendix on Foucault’s place within current debates about disciplinarity and academic disciplines. (shrink)

This article investigates the complex object of the political book. Mobilising Deleuze and Guattari's typology of the book, the article assesses the material properties of four specific books (or sets of books): Mao Zedong's ‘Little Red Book’, Russian Futurist books, Antonin Artaud's paper ‘spells’, and Guy Debord and Asger Jorn's ‘anti-book’ Mémoires. Highly critical of the dominant mode of the political book, what they call the ‘root-book’, Deleuze and Guattari draw attention to the troubling religious structures and passions that order (...) its field. Here the book internalises the world as the origin and source of truth and authority – a mode of existence as dear to the avant-garde as it is to religious formations: ‘Wagner, Mallarmé, and Joyce, Marx and Freud: still Bibles.’ But the book also features in Deleuze and Guattari's counter-figure of the ‘rhizome-book’, where they foreground the dynamic materiality of this medium: ‘A book has neither object nor subject; it is made of variously formed matters, and very different dates and speeds.’ The rhizome-book is an enticing concept for assessing the political book, yet Deleuze and Guattari pay little attention to the specific, concrete attributes of this medium. In focusing on the properties of particular books this article seeks to address that absence, and so contribute to an understanding of the political book that is fully engaged with its material forms. (shrink)

This paper is the first part of an enquiry taking an initial, provisional step toward the construction of a theoretical matrix called speculative jurisprudence. Toward that end, it recruits the thought of Louis Althusser, whose work has taken on new significance thanks in part to the availability of many formerly unpublished texts, the contemporary critical scrutiny of numerous commentators, and the independent emergence of several philosophical currents sharing some of his work’s key concerns. The paper offers a unique characterization of (...) Althusser’s aleatory materialism as at once a novel expression of Althusser’s ‘jurisprudential problematic’, a problematic that I argue shapes his thought as a whole, and as a means of posing the core problem of dialectical materialism. The engagement with Althusser that I propose thus intervenes in current debates about aleatory materialism, but this is subsidiary with respect to the elaboration of speculative jurisprudence as a distinct approach in philosophy and law. That mode of thought begins to acquire a degree of reality by taking Althusser’s theoretical anti-humanism as a point of departure for the articulation of a non-humanist conception of legality, in a broad sense that conjoins the territories of both traditional philosophy and legal theory. The paper concludes with a reference to the open questions that Part Two, which will appear in Althusser and Law, will take up. (shrink)

How can Deleuzians make his philosophy as accessible as possible to political theorists and democratic publics? This essay provides principles to enter Deleuze's political vision, namely, to research the etymology of words, to discover the image beneath concepts, to diagram schemata using rigid lines, supple lines and lines of flight, and to construct rules that balance experimentation and caution. The essay then employs this method to explicate a fecund sentence about politics in A Thousand Plateaus and presents a case why (...) Deleuze deserves greater visibility in the political theory canon. (shrink)

The aim of the work is to examine the relationship between the concepts of “immanence” and “politics” in the works of Hegel and Deleuze. Both Hegel and Deleuze are thinkers of immanence and they explicitly think this concept in relation to the problem of political practice. As I show, they attempt to “ground” politics in immanence. The purpose of this work is to prove that there exists an inherent paradox in the undertaking to “ground” politics in immanence. Both philosophers are (...) confronted with a paradox that emerges from this “grounding”. The paradox appears in the form of natural violence. Both authors fail to contain this violence through arguments. In order to show this, I examine the relationship between two further concepts: history and the state. I compare Hegel’s and Deleuze’s formulations of world-history and universal history, tracing the analogies and differences in how they think the relationship of the state to history. Based on the conclusions I then focus on the relationship of politics to immanence. The paradox of natural violence, I show, emerges from the relationship of the state at the “end of history”. (shrink)

One of the more dominant themes around the use of Deleuze and Guattari's work, including in this special issue, is a focus on the radical transformation that educational institutions are undergoing, and which applies to administrator, student and educator alike. This is a transformation that finds its expression through teaching analytics, transformative teaching, massive open online courses (MOOCs) and updateable performance metrics alike. These techniques and practices, as an expression of control society, constitute the new sorts of machines that frame (...) and inhabit our educational institutions. As Deleuze and Guattari's work posits, on some level these are precisely the machines that many people in their day-to-day work as educators, students and administrators assemble and maintain, that is, desire. The meta-model of schizoanalysis is ideally placed to analyse this profound shift that is occurring in society, felt closely in the so-called knowledge sector where a brave new world of continuous education and motivation is instituting itself. (shrink)

The essay draws together a number of disparate elements from Deleuze and Deleuze and Guattari’s various engagements with Spinoza. Specifically, the essay connects the notion of expressionism, which Deleuze develops in the early work Expressionism in Philosophy: Spinoza, to the notion of living a philosophical life from Spinoza: Practical Philosophy, to the ideas of friendship and conceptual personae in Deleuze and Guattari’s What is Philosophy? To think philosophically, which following Spinoza Deleuze treats as a matter of thinking immanently and essentially, (...) is to live a philosophical life, that is, to re-express the contingencies of an empirical life in and as the essence of a life. Such is the existential and ethical task Spinoza presents us. The essay argues that a Spinozan existential ethics is realisable only in relation to – only in friendship with – the image of a philosopher as conceptual persona. Further, the essay argues that Spinoza is an exemplary philosopher in this regard because expressionism, which he alone in the history of philosophy conceptualises in fully univocal fashion, presents an image of a philosopher as a friend to one and to all. The ethical implication of thinking immanently and living essentially in the image of Spinoza as a photographic lens is to constitute a community of friends – distant and non-communicative as that community may be. Or, to put the point in Dickensian terms that Deleuze appeals to in ‘Immanence: A Life’, the Ethics is of ethico-existential import in expressing the image of Spinoza as our mutual philosophical friend. (shrink)

This article seeks to provide a new reading of the work of Celestin Freinet and his use of the printing press. Specifically, this article aligns Freinet’s approach to teaching and learning with a counter-reformation in pedagogical thought-an approach that places him both within and outside of the ‘progressive’ turn in education that began to emerge at the end of the nineteenth and beginning of the twentieth centuries. Freinet’s pedagogical experiment in rural France during mid-twentieth century demonstrated the way that student (...) freedom, uninhibited by overarching ideological pre-emption, and unbound from the progressive imperatives typical of reform education in either its Marxist or liberal variants, can be utilized as a way to inspire pedagogical techniques founded on alternative social, political, and anthropological postulates. Specifically, the authors demonstrate how Freinet’s use of the press helps us to think about the following: 1) a different relationship to technology and the role it could play in the conception of the common within the classroom; 2) the creation of an existential good as opposed to the private good discovered through the amassing of property and the advancement of the related notion of progress; 3) and a reaffirmation of the possibility of a genuine workers education. (shrink)

A process philosophical interpretation of Deleuze's theories of time encounters problems when formulating an account of Deleuze's portrayal of temporality in The Time-Image, where time is understood as having the structure of instantaneity and simultaneity. I remedy this shortcoming of process philosophical readings by formulating a phenomenological interpretation of Deleuze's second synthesis of time. By employing Deleuze's logic of affirmative synthetic disjunction in combination with his differential calculus interpretation of Spinoza's and Bergson's duration, this phenomenological interpretation portrays time as given (...) to our awareness in immediacy rather than through a continuous process of unfolding. The viability of this alternate approach calls into question the claims that Deleuze is strictly a process philosopher and anti-phenomenologist. (shrink)

Could it be that Deleuze's most lasting legacy will lie in his ‘Postscript on Control Societies’, a mere 2,300-word essay from 1990? While he discussed computers and new media infrequently, Deleuze admittedly made contributions to the contemporary discourse on computing, cybernetics and networks, particularly in his late work. From the concepts of the rhizome and the virtual, to his occasional interjections on the digital versus the analogue, there is a case to be made that the late Deleuze has not only (...) influenced today's discourse on new media but also proposes an original set of arguments about society and politics at the turn of the new millennium. Focusing on the ‘Postscript on Control Societies’ and a handful of texts that surround it, we will reconstruct an image of what it means to live in the information age. This will have consequences for how we define the digital and the analogue, what the computer means, and ultimately provide some insight into one of the more elusive terms in all of Deleuze, the superfold. (shrink)

In this paper, I trace the concept of ‘becomings’, most thoroughly articulated in the tenth plateau of A Thousand Plateaus, as it relates to the notion of the writer as sorcerer. More precisely, my aim is to articulate how it is that Deleuze and Guattari conceptualise the writer as really effecting what they understand as ‘becomings’. My thesis is that if the writer is a sorcerer, capable of enabling real becomings, it is because language itself, for Deleuze and Guattari, is (...) bodily and material, and the author, particularly the literary author, has the ability to disrupt language's representational domain of sense, causing language to hum with the intensive vitality that puts it in closest proximity to the body, from whence language emerges in the first place. We shall first look to Bergson and Spinoza, from whom Deleuze and Guattari abstract their intensive conception of the body in A Thousand Plateaus. From here we will outline the apparent progression of becomings in the tenth plateau. Finally, we will look to the Kafka book as outlining the material and affective capacities of literature. (shrink)

This paper develops a response to the ethical conception of the human Other formulated by Gilles Deleuze in his review of Michel Tournier’s 1967 novel Friday. The central contention here is that although Deleuze develops a compelling notion of intensive ethics in response to Tournier’s novel, that ethics also remains deeply problematic in refusing to ascribe a positive role to the human Other. My wager is that some of these problems can be brought to light by placing Deleuze’s philosophy in (...) dialogue with that of Emmanuel Levinas. As I seek to show, Levinas’s philosophy of alterity not only reveals that Deleuze is mistaken in failing to ascribe a positive ethical role to the human Other, but also begins to point the way toward a more positive conception of ethics that does not oppose the Other to the intensive realm that Deleuze so much values. (shrink)

This thesis seeks to understand the nature of and relation between science and philosophy articulated in the early work of the French philosopher Gilles Deleuze. It seeks to challenge the view that Deleuze’s metaphysical and metaphilosophical position is in important part an attempt to respond to twentieth century developments in the natural sciences, claiming that this is not a plausible interpretation of Deleuze’s early thought. The central problem identified with such readings is that they provide an insufficient explanation of the (...) nature of philosophy’s contribution to the encounter between philosophy and science that they discern in Deleuze’s work. The philosophical, as opposed to scientific, dimension of the position attributed to Deleuze remains obscure. In chapter 1, it is demonstrated that this question of philosophy’s contribution to intellectual life and of how to differentiate philosophy from the sciences is a live one in Deleuze’s early thought. An alternative, less anachronistic interpretation of the parameters of Deleuze’s early project is offered. The remaining chapters of the thesis examine the early Deleuze’s understanding of the divergence between philosophy and science. Chapter 2 gives an account of Deleuze’s metaphilosophy, alongside a reconstruction of his largely implicit early understanding of science. The divergent intellectual processes and motivating concerns that account for Deleuze’s understanding of the differentiation of science and philosophy are thus clarified. In chapter 3, Deleuze’s use of mathematical and physical concepts is examined. It is argued that these concepts are used metaphorically. In chapter 4, the association between modern science and the Deleuzian concept of immanence that has been proposed by some Deleuze scholars is examined and ultimately challenged. The thesis concludes with some reflections on the significance of Deleuze’s early work for contemporary debates concerning the future of continental philosophy and the nature of philosophy more generally. (shrink)

The contemporary theorization of art can be traced in a series of interlocking and antagonistic positions: the dissolution of art into social relations, the tracking of art as the work of objects that recede from our grasp, and the practice of art as instantiating or linking to an immanent plane. I take the question of immanence as central to these debates. This is because immanence implies a superior plane that exceeds specification or determination, and it also traces the problem of (...) capitalism as our horizon of immanence that threatens to absorb any such excess, whether that is artistic, political or ontological. Tracking the problem of immanence, I explore how it rests on the tension of a relation to immanence. Using the work of Gilles Deleuze I analyse this relation as existing in the tension between a moment of excess, often theological, and an immanent relation or fold. Returning to Deleuze's use of the early Sartre we find that Sartre offers a subtly different thinking of relations and immanence through exploring how we are cast out amongst relations and objects. I then use two of Sartre's later essays on art to examine his development of a “situated absolute”: the artwork as the site which condenses and gathers the contradictions of relations and objects into itself, precisely refusing immanence. This, I argue, offers the key to unsettling the coordinates of contemporary art theory by reinstating a thinking of the absolute as positional and at once immersed and antagonistic. (shrink)

The 50th anniversary of the publication of Anti-Oedipus in 1972, just a few years after the events in May-June 1968 in Paris, affords us the opportunity to reflect on the very simple question, what...

Next SectionIn a series of previous articles, we have considered how we might reconceptualise central themes in medicine and medical education through ‘thinking with Homer’. This has involved using textual approaches, scenes and characters from the Iliad and Odyssey for rethinking what is a ‘communication skill’, and what do we mean by ‘empathy’ in medical practice; in what sense is medical practice formulaic, like a Homeric ‘song’; and what is lyrical about medical practice. Our approach is not to historicise medicine (...) and medical education, but to use thinking with Homer as a medium and metaphor for questioning the habitual and the taken-for-granted in contemporary practice. In this article, we tackle the complex theme of ‘translation’. We use the lens of translation studies to examine the process of turning the patient's story into medical language. We address the questions: what makes a ‘good’ translation? What are the consequences of mistranslation and poor translation? And, while things are inevitably lost in translation, does this matter? (shrink)

This essay investigates thought as an event of “multiplicity.” French philosophers Gilles Deleuze and Alain Badiou pose this as a concept of change (political and otherwise). Both philosophers propose that multiplicity means thinking happens as an event by engaging a theoretical impasse, or “un-thought.” Un-thought opens up and changes ideas into complex varieties or multiplicities. This dynamic is examined through the example of May ‘68, an actual event that gives context to how multiplicity expresses “radical change.” The aim of this (...) article is to see how both thinkers’ theories overlap. For Badiou, multiplicities are “truths” that happen whilst making a decision, engaging a notion of “point.” For Deleuze, multiplicities are concepts that happen materially in life as metaphysical forces, or “lines.” Multiplicity is critically approached as a complex variety of ideas that change in the forms of art, politics, and science. (shrink)

In 1932 Kolmogorov created a calculus of problems. This calculus became known to Deleuze through a 1945 paper by Paulette Destouches-Février. In it, he ultimately recognised a deepening of mathematical intuitionism. However, from the beginning, he proceeded to show its limits through a return to the Leibnizian project of Calculemus taken in its metaphysical stance. In the carrying out of this project, which is illustrated through a paradigm borrowed from Spinoza, the formal parallelism between problems, Leibnizian themes and Peircean rhemes (...) provides the key idea. By relying on this parallelism and by spreading the dialectic defined by Lautman with its ‘logical drama’ onto a Platonic perspective, we will attempt to obtain Deleuze's full calculus of problems. In investigating how the same Idea may be in mathematics and in philosophy, we will proceed to show how this calculus of problems qualifies not only as a paradigm of the Idea but also as the apex of transdiciplinarity. (shrink)