At first glance a Russian anarchist’s revolutionary address to the youth of his day made in the late 19th century and the address to youth made by a contemporary French philosopher may appear to have little in common as their context and era are ostensibly very different. How would Petr Kropotkin’s address be understood in our time? Are Kropotkin’s concerns the same as those raised by Bernard Stiegler? Could Kropotkin speak of universal concerns, a sense of elevation and sublimation not (...) governed, undermined or circumvented by digital relations, calculation or algorithmic determination? I find a mutual concern with the coming into maturity of youth, but, I am concerned that as we are passing through an epochal and revolutionary transformation driven by digital and cognitive capitalism and in our toxic and crisis-ridden milieu, Kropotkin’s rhetoric would inevitably fall on deaf ears? Is his rhetoric on revolution anachronistic? How would his rhetoric be crafted for a youth seemingly indifferent to the plight of fellow brethren? Is it conceivable that the humanist-inflected prospects of youth so vaunted by Kropotkin have now been devastated by the inhuman and nihilistic tendencies of the so-called miscreant, ‘blank generation’ as described by Stiegler? True, while it is difficult to calibrate the vision of youth affirmed in Kropotkin with the fear of youth in Stiegler, and, despite differences in episteme, tradition and political orientation, both thinkers I think are concerned with the trials and tribulations of youth and both hold out the prospect of the not-yet of youth, of the coming into being of the maturity of youth, of Aufklärung. It is this shared focus I wish to examine further. (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...

Drawing on an array of sources, from Deleuze and Guattari’s philosophy through to non-philosophy, this paper concerns itself with the manifestation of the concepts of hope and despair in utopian thought and continental philosophy and the experience of hopelessness, despair and exhaustion in the contemporary moment. I aim to demonstrate such pressing concerns through a comparison of Japanese philosopher Kojin Karatani and Japanese fiction writer Ryū Murakami with the American science fiction-thriller film directed by Michael Bay, The Island. What is (...) explored in these works is the dialectic of exhaustion and possibility. The focus of the paper is on the fecund moment inhering in the incapacity of thought to think the possibility of utopia. In terms of the philosophy of education, this hones in on the perceived lack of vision of such a possibility among youth and the failure of the university qua institution to proffer an alternative world to its cohort. To demon... (shrink)

:Masculinity studies recognizes that masculinity is culturally variable, historically specific, multidimensional, and multiple. This mutability is reflected in concepts like hegemonic masculinity, hybrid masculinity, mosaic masculinities, personalized masculinities, sensual masculinity, and inclusive masculinity. Building on this idea of mutating masculinity, this paper addresses a theoretical problem acknowledged by many scholars: how to account for both the singular intimacy of lived experience and the commonality of shared social norms. In order to build a mutable model that encompasses both experience and norms (...) the paper borrows from Félix Guattari's technique of schizoanalytic cartography, which maps assemblages. This new approach to theorizing masculinity is illustrated by diagrams which map its institutional, discursive, cultural, existential, bodily, and biological aspects. (shrink)

The mass popular dissent which has marked the early twenty-first century, from al-Qaeda to the Arab Spring to the Occupy movement, can be read as expressions of collective, subjective, existential mutation. This reading is inspired by Félix Guattari, who described the 1979 Iranian revolution, the Polish Solidarity movement and the 1989 Chinese student demonstrations as demands for subjective singularisation. In each of these examples of social discontent, past and present, demands vary widely even within the same movement, spanning economics, lifestyle, (...) religion and politics, and ranging from cries for liberation to conservative returns to ancient tradition. In order to perform a schizoanalysis of such amorphous movements, Guattari developed a four-part ecosophic object, composed of existential Territories, Universes of value, material-energetic Flows and machinic Phyla. Assemblages can be dynamically mapped along these four dimensions. Of crucial importance in the age of extreme deterritorialisation is the existential Territory, which could potentially take the form of a homeland based on poetry or music rather than on ethnicity or even place. Such portable homelands would characterise the dissensual processual post-media era for which Guattari longed. (shrink)

The claim is frequently made that, as cities become loaded up with information and communications technology and a resultant profusion of data, so they are becoming sentient. But what might this mean? This paper offers some insights into this claim by, first of all, reworking the notion of the social as a spatial complex of ‘outstincts’. That makes it possible, secondly, to reconsider what a city which is aware of itself might look like, both by examining what kinds of technological (...) practices are becoming commonplace and by considering the particular case of spatial awareness. In turn, this leads to a third rumination on how cities might become aware as different kinds of sprite, channelling outstincts in spatially variable ways. Whatever the case, it is clear that new technical-artistic interventions are required if these sprites are not to become simply servants of the security–entertainment complex. Some of these interventions are examined in the fourth part of the paper. (shrink)

This paper uses Deleuze and Guattari’s concept of faciality to analyse the teacher’s face. According to Deleuze and Guattari, the teacher-face is a special type of face because it is an ’overcoded’ face produced in specific landscapes. This paper suggests four limit-faces for teacher faciality that actualise different mixes of signifiance and subjectification in a classroom in which individualisation and massifications are affected. Understanding these limit-faces suggests new ways to conceive the affects actualised in the classroom that are subjected to (...) increasing levels of surveillance from education policy makers. Through this ‘partial mapping’ new possibilities emerge to “escape the face”. (shrink)

In taking up Deleuze's differential diagnosis by observing Masoch's literary practice and extracting his libidinal principles of imperatives, contracts, fetishism and rituals, I demonstrate Deleuzian libidinal symptomatology as a specific semiotics in the service of schizoanalysis. I shall argue that in Masoch the schizoanalytic curettage of the unconscious is executed as schizoid waiting where the fleeting outer symptoms of pain–pleasure reveal the masochist's desired inner splitting of the senses.Several critical-clinical inroads to the schizoanalytic project can be envisaged. Initially, Masoch's visionary (...) concept of sexualised world history is supported by his strategic move to the law of the oral mother, yet then extended by Deleuze's concept of (inter)maternal symbolic which speculates on the fantasised rebirth of a sexless or hermaphroditic man. Finally, the parodic enactment of eros and thanatos functions as technique of dialectical disguise within the masochist's scheme of practising libidinal liberation.Masochism considered as a state of bodily experimentation which turns the oedipal law upside down, emerges as a distinct literary genre in Deleuzian aesthetics. (shrink)

This text has already been published, in La Deleuziana – online journal of philosophy – n. 10 / 2019 – rhythm, chaos and nonpulsed man.: I propose in this text a rhythmic theory of signs drawn from the thought of Gilles Deleuze and Félix Guattari. I name this theory a semiorhythmology. I suggest that the theory of rhythm developed in A Thousand Plateaus can be understood, in part, as the culmination of the diverse set of inquiries into signs that both (...) Deleuze and Guattari - Philosophie – Nouvel article. (shrink)

I propose in this text a rhythmic theory of signs drawn from the thought of Gilles Deleuze and Félix Guattari. I name this theory a semiorhythmology. I suggest that the theory of rhythm developed in A Thousand Plateaus (1980) can be understood, in part, as the culmination of the diverse set of inquiries into signs that both Deleuze and Guattari undertook, individually and together, beginning in the 1960s. I first outline Deleuze’s theory of signs as a theory of encounter as (...) developed in Proust and Signs (1964) and Difference and Repetition (1968), following which I sketch Guattari’s engagements with signs and semiotics throughout the 1960s and 1970s, particularly through his notion of “a-signifying semiotics” and the concept of the “diagram” he adapts from the semiotics of Charles Sanders Peirce. I close by showing how these heterogeneous theories of the sign are drawn together in A Thousand Plateaus through the Spinozist reading of the ethology of Jakob von Uexküll and the theorisation of rhythm in the form of the refrain. (shrink)

We develop a new understanding of the historical horizon of event ontology. Within the general area of the philosophy of nature, event ontology is a still emerging field of investigation in search for the ultimate materialist ontology of the world. While event ontology itself will not be explicated in full mathematical details here, our focus is on its conceptual interrelation with the dominant current of Idealism in Western thought approached by us as a problem in the history of ideas. Our (...) presentation is designed to be accessible to a wider audience. We especially highlight the deep connection between event ontology and postmodernism in general, and the post-war French philosophers Althusser, Foucault, Deleuze, and Guattari in particular, who are viewed as main sources for current and future programs of abstract materialism. (shrink)

We develop a series of theses on the philosophical aesthetics of design art. A sketch of an outline of a theory of objects is drawn from within a naturalistic worldview, that of abstract materialism and the general, still ongoing, quest to build a comprehensive philosophy of nature encompassing not only the physical world, but also culture, art, and politics.