As is well known, Deleuze reproaches Husserl, Heidegger, Merleau-Ponty and other classical phenomenologists for having burdened their descriptions of experience with structures derived from the empirical (in which the world is differentiated into objects of consciousness). His transcendental empiricism, by contrast, investigates the very genesis of the empirical within the immediate flow of an asubjective transcendental field. However, both Deleuze in his texts and Deleuzian literature dealing with his relationship with phenomenology almost completely ignore contemporary French phenomenology focusing, similarly to (...) Deleuze, on the dynamic or eventful dimension of reality. This article examines some of the intersections between contemporary phenomenology in France (Maldiney, Richir, Marion) and Deleuze’s metaphysics with regard to the question common both to phenomenology and Deleuze: that of the crisis of humanity, especially with regard to its social aspect. The article’s main thesis is that the only possible solution to the crisis is an ethics of events, which includes a description of the deepest existential basis of social bonds, that is, the ‘common presence’ or ‘transcendental interfacticity’. (shrink)

A mythic symbolic type is a binary-structured, gender-oriented cultural mask. Whoever enters it will never exit and will behave according to the mask’s logic. The article focuses on the men of the semi-commune Little Home trapped in the mask. It will examine this cultural structure’s organization of binary-opposition in a unique kind of intensity, I called “masculine waves.” In the final part, a discussion will be presented in the context of Deleuze’s Becoming and Bloch’s utopia.

Bruce Janz, Jessica Locke, and Cynthia Willett interact in this exchange with different aspects of Chakravarthi Ram-Prasad’s book Human Being, Bodily Being. Through “constructive inter-cultural thinking”, they seek to engage with Ram-Prasad’s “lower-case p” phenomenology, which exemplifies “how to think otherwise about the nature and role of bodiliness in human experience”. This exchange, which includes Ram-Prasad’s reply to their interventions, pushes the reader to reflect more about different aspects of bodiliness.