Machinic Eros: Writings on Japan by Félix Guattari, edited by Gary Genosko and Jay Hetrick
The F. He was involved in the large-scale French protests of , starting from the Movement of March It was in the aftermath of that Guattari met Gilles Deleuze at the University of Vincennes and began to lay the ground-work for the soon to be infamous Anti-Oedipus , which Michel Foucault described as "an introduction to the non-fascist life" in his preface to the book. In , Guattari was tried and fined for committing an "outrage to public decency" for publishing an issue of Recherches on homosexuality. In his last book, Chaosmosis , Guattari returned to the question of subjectivity: "How to produce it, collect it, enrich it, reinvent it permanently in order to make it compatible with mutant Universes of value?
In Chaosmosis , Guattari proposes an analysis of subjectivity in terms of four functors: 1 material, energetic, and semiotic fluxes; 2 concrete and abstract machinic phyla ; 3 virtual universes of value; and 4 finite existential territories. On 29 August , two weeks after an interview for Greek television, curated by Yiorgos Veltsos ,  Guattari died in La Borde from a heart attack. In , the posthumous release of Guattari's Chaosophy published essays and interviews concerning Guattari's work as director of the experimental La Borde clinic and his collaborations with Deleuze.
In , another collection of Guattari's essays, lectures, and interviews, Soft Subversions , was published, which traces the development of his thought and activity throughout the s "the winter years". His analyses of art, cinema, youth culture, economics, and power formations, develop concepts such as "micropolitics," "schizoanalysis," and "becoming-woman," which aim to liberate subjectivity and open up new horizons for political and creative resistance to the standardizing and homogenizing processes of global capitalism which he calls "Integrated World Capitalism" in the "postmedia era.
In collaboration with Gilles Deleuze :. Note: Many of the essays found in these works have been individually translated and can be found in the English collections. Copyright The image is from Wikipedia Commons. Wikipedia Page. Philosophy of Education in Philosophy of Social Science.
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Direct download 8 more. Jean-Luc Nancy in Continental Philosophy. Through both collective biography and playfully scripted conversations with other theorists we explore what it means to perform diffractive interpretations and analyses in posthumanist educational inquiry. Our essay also contributes to contemporary conversations about the uses of collaborative biographical writing as a method of inquiry in educational research. In the concluding sections of the paper, I show how the integration of the concept of the machine allows Deleuze and Guattari to develop a theory of the unconscious that operates outside of the boundaries traditionally set by structuralist analysis.
Direct download 6 more. The work of Gilles Deleuze has had an impact far beyond philosophy. He is among Foucault and Derrida as one of the most cited of all contemporary French thinkers. Never a student 'of' philosophy, Deleuze was always philosophical and many influential poststructuralist and postmodernist texts can be traced to his celebrated resurrection of Nietzsche against Hegel in his Nietzsche and Philosophy , from which this collection draws its title. This searching new collection considers Deleuze's relation to the philosophical tradition and In addition to considering Deleuze's imaginative readings of classic figures such as Spinoza and Kant, the essays also point to the meaning of Deleuze on 'monstrous' and machinic thinking, on philosophy and engineering, on philosophy and biology, on modern painting and literature.
Deleuze and Philosophy continues the spirit of experimentation and invention that features in Deleuze's work and will appeal to those studying across philosophy, social theory, literature and cultural studies who themselves are seeking new paradigms of thought. But what is it about machines that allows them to fulfill this role? This cost involves a problem of knowledge where the set of operations required in machine use results in the loss of understanding our dependency on being.
The essay then concludes with a discussion of how this relation to machinic capacity is not merely pessimistic and deterministic, but indicates what might constitute a free relation to machines. Martin Heidegger in Continental Philosophy. Direct download 7 more. It argues that algorithmic face recognition is a technology that expresses a key aspect of contemporary capitalism: the problematic position of the individual in light of new forms of algorithmic and statistical regimes of power.
While there is a clear relation between modern disciplinary mechanisms of individualization and the face as a sign of individuality, in control societies this Ethics is ordinarily understood as being concerned with questions of responsibility for and in the face of an other.
This other is more often than not conceived of as another human being and, as such, necessarily excludes others — most notably animals and machines. This essay examines the ethics of such exclusivity. It is divided into three parts. Although recent work in animal- and bio-ethics has successfully implemented strategies for the inclusion of the animal as a legitimate subject of moral consideration, its other, the machine, has remained conspicuously excluded. The second part looks at recent attempts to include these machinic others in moral thinking and critiques the assumptions, values, and strategies that have been employed by these various innovations.
And the third part proposes a means for thinking otherwise. Animal Ethics, Misc in Applied Ethics. Machine Ethics in Philosophy of Cognitive Science. Direct download 10 more. There is a popular conception among many Zeitgeist watchers, especially in places like the US, Western Europe and Australia, of the urbanized East as existing somehow further into the future.
The specific phenomenon explored in this article is that of virtual girlfriends and boyfriends: whether in the It seems like an insult to the intrinsically human and humanist discourse of courtship; and indeed it is. Extending the argument articulated in my book, Love and Other Technologies, this article asks how the emergence of virtual dating and other techno-inflected treatments of romance are working to undo our jealously held notions of intimacy and identity. It concludes that all sex can be considered cybersex, given the communication flows that occur both before, during and after the act.
For, as we continue to enframe the discourse of intimacy via new and mobile media, we find it increasingly difficult to deny that intensified inter-subjectivity is always already a matter of technics. The oral eye is a metaphor for the dominance of global designer capitalism. Aesthetic Education in Aesthetics.
Jacques Lacan in Continental Philosophy. Zizek, Misc in Continental Philosophy. Zizek: Psychoanalysis in Continental Philosophy.
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This article draws on an ethnography of road construction in the Peruvian Andes to explore how engineering projects operate as sites of contemporary governance. Focusing on the way in which engineering projects entail a confrontation with dangers of various kinds, we explore how people caught up in road construction processes become preoccupied with the problem of anticipated harm. The article builds on a description of these two ways of encoding uncertainty to explore how formal mechanisms of dealing with anticipated harm, such as the regulations of health and safety, are both unsettled and reinvigorated by more affective and relational dimensions of practice.
Ethics in Value Theory, Miscellaneous. The article takes three aspects, visually expressed and constituted through aerial-helicopter security. Drawing from In the following section the article examines the mobilization of the security gaze, and the final section explores how helicopter visuality may hold or territorialize megacity space. The controversy over spontaneous generation and the theory of evolution was part of the broader issue of the nature of life.
It was the vitalists, who had originally accepted the doctrine of heterogenesis , who now were forced to reject abiogenesis.
Their commitment to the view that life was unique and autonomous was so strong that, once the link between evolution and the abiogenetic origin of life had been made, they were almost constrained to reject evolution. It is not surprising In Britain, with its strong empirical tradition, the theory of evolution was never completely tied to the doctrine of abiogenesis.
Many nonvitalistic biologists were equally committed to the view that there was a gradation between the living and the nonliving, and saw in the doctrine of evolution a vindication of these views. To many of this school, abiogenesis was an a priori necessity requiring no empirical proof. If they sought for any empirical justification for their views on abiogenesis, one feels that such proof was never of great importance to them. History of Biology in Philosophy of Biology. Digital media seem to be marked by process. The digital image itself is produced by software processes and the constant flux of code.
Further this, interaction with digital systems involves a constant process by which a so-called 'user' comes into contact with various machinic occasions. It seems that in light of these processes it is impossible to maintain an aesthetic or media theory that pictures a self-contained and psychologised subject interacting with a static and inert object.
How then can This paper seeks to address this problem by enacting Alfred Whitehead's process philosophy, informed by Gilles Deleuze, Isabelle Stengers and Steve Shaviro and work it through several examples of recent manifestations of interactive media art, including work by Martin Wattenberg, Dennis Del Favero, Jeffrey Shaw and Peter Weibel.
I work Whitehead's process philosophy through these artworks to illustrate the performative nature of software processes and the manner in which these processes affect the aesthetics of interaction. I also use these works to illustrate a concept of interaction that privileges process and events rather than a concept that focuses upon an individual human user. In this paper I propose to view the 'user' as a set of occasions — as a particular condition that is produced by various user-initiated actions — rather than an enduring subject that is able to distance herself from the object of aesthetic contemplation.
By doing this I move toward a theory in which user-occasions, machine-occasions and their interpenetration actualise the aesthetics of media art. Throughout the argument I unpack Whiteheadian concepts such as actual entities, the unison of immediate becoming and, in general, the primacy of the event, bringing these concepts to bear on individual case studies of interactive media art. Whitehead's general thesis is that materiality and permanence are created by a continual process.
Viewing the digital encounter through this theoretical framework I position the aesthetic experience of interaction as that which emerges from the fluctuations of process. The event of interaction is a necessarily hybrid process in which human occasions become supplemented by technology and the aesthetic event becomes innately coupled to the processes of the machine.
In this paper I am not interested in any notion of consciousness or a psychologised human 'user', rather I am interested in a particular condition that takes place as user-initiated processes work with machine-initiated processes. This is because, for Whitehead, process comes before consciousness; it is the process of actual entities that prompt the consciousness into being. In this paper I thus propose interaction with digital systems as the commingling of contemporary actual occasions, shifting emphasis from a conscious human user and instead focusing on the process of the encounter that precedes this conscious experience.
Aesthetic Cognition in Aesthetics. Aesthetic Experience in Aesthetics. Continental Aesthetics in Continental Philosophy. Arab Spring, Libyan Winter. Oakland: AK Press. He has since authored a number of classic books that have gained recognition throughout the world. The Darker In his recent, award-winning work, Arab Spring, Libyan Winter , Prashad delves into his capacious knowledge of the Third World to excavate the discourses and narratives surrounding the upheavals of Instantly, an atmosphere of suspense emerges.
The reader is alerted to the problem of history. Does the making of history then involve a suspension of historical time, or is it a continuous narrative structure into which events must eventually be integrated? The first half of the book works through the events that transpired to bring about the explosive popular uprisings of Arab Spring: Tunisia and Egypt, Yemen and Bahrain.
But the events are not put together in a cohesive, chronological fashion. Using an uncommonly gripping style more akin to the folk-story motif of the djeli than to traditionally Orientalist academia, Prashad suspends a given situation, points out its components, and traces back the characters and genealogies that define each link before resuming a narrative. Every moment is an end to itself, and an origin of something different. Empirically, one might suggest that history is a condition of time, and by extension, of the subject, but history is also an eminent producer of the Subject and her concept of time through memory and narrative.
Hence, history is often overdetermined by a dominant narrative of the sovereign. It illustrates that the time to act for the revolutionary lies in the gaps within the dominant historical realities.
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It points out the sorties of signifiers constituting nothing in the obliterated ruins of history. Messianic Politics It is tempting to think, 'History is either singular, or it is diffuse. It is either one coherent factual narrative, or it is comprised of the aletheia of the multitude.
For Prashad, world history is shaped by geographically defined political movements, such as communism or national liberation, with historical agents like the working class for the former and the nationalist militant for the latter. It must change history. Somewhere along the way we must see that time will never solve the problem alone but that we must help time. Somewhere we must see that human progress never rolls in on the wheels on inevitability.
It comes through the tireless efforts and the persistent work of dedicated individuals who are willing to be co-workers with God. Without this hard work, time itself becomes an ally of the insurgent and primitive forces of irrational emotionalism and social stagnation.
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We must always help time and realize that the time is always right to do right. By turning our relation to time into kairos , we move time from its context within history to a duration between histories—the longue dure? The implementation of neutrality in this context suggests a broad space of time to extend through the valley of positive and negative. The subject, who must be the only true agent of history, facilitates time through helpfulness, and both the Subject and her history become decentered in relation to one another.
Yet history negates the neutrality of time. The facts of resistance had given way to the expectation of revolutionary change. The lack of control lies in the problem that the Subject is not totally detemporalized or timeless, but untimely in her presence. The Subject is untimely, because her work is visionary, and it is only through such visionary work that the Rubicon can be crossed. Still, the crossing of this border is haunted by anxiety over an impending disaster that lays in wait.
In this situation, the Subject appears to be outside of right, but setting the state to rights. Because her position is correct, in-so-far as the rebelling subject rebels due to a lack of recognition, her representation appears outside of the norm, which is mistaken as right. Therefore, such visionary work must be carried out through obscured traditions, underground, away from the surveillance of empire. Although untimely, Arab Spring was not a flash in the pan, or a Facebook or Twitter revolution. In existential terms, Arab Spring might be thought of as a revolution of Being over techne , an uprising of the unchartable, infinite potential of the Other.
The name of this Other is found in Chance. The faith of the revolution lies in the proper decentering of the subject, its giving to the Other of time, for only with respect to time does history actually appear on the horizon of the subject, rather than as an imposition. This time of historical agency appears as a moment when anything can happen—a revolutionary truth event where everything comes into question while being realized in its Otherness as a community of the people begins anew in the streets amidst discourse, friendship, reconfigurations of hegemony, and a becoming of a constituent power.
But perhaps the most paradigmatic points of the book emerge from the unexpected voices. Strange Monsters Revolution is never as simple as a revolt from below against a rusting structure of elites trying to remain in power. As with the French Revolution, Arab Spring consisted of complex familial ties, outside interests, and religious factions fighting alongside, often in awkward juxtaposition to, liberals, working class parties, farmers, and students.
It is perhaps because of this historically difficult and incongruous composition that the Arabic word for revolution is thawra , referring to the image of the bull, or thawr , which has religious significance as a pagan deity for the Ancient Semitic tribes and Cartheginians. Prashad sets the stages of war and diplomacy, far removed from the deserts, mountains, and cities that forged the backdrop of popular politics. These scenes are buttressed with the careful portraiture of key historical actors.
As Prashad brings the stage of history to life, we find the diplomats and liberals like Frank Wisner, whose career has brought him from Enron in the late s to the Obama Administration, under the aegis of which he was meeting with Mubarak about military support during Arab Spring. We follow the rebel military establishment as it suffers mysterious deaths and even more mysterious assents like that of apparent CIA cohort, Khalifa Hifter.
In each of these intriguing characters, we find different representations of the security state biopolitique: an oil-injected reification that drives Arab Spring from the resentment of rising food prices to the brink of implosion in Libyan Winter. This destination is the marketplace.
For the man of the desert and the labyrinth, devoted to the error of a journey necessarily a little longer than his life, the same space will be truly infinite, even if he knows that it is not, all the more so since he knows it. But any allegory of nature might lead to a labyrinthine eschatology for example, in Bachelard, the forest presents "a limitless world" ; the prescience of the untimely is always an uncanny acceptance of the infinite within the finite—the outside of what is understood.
Transgenerational and occupied with the image of the future, the untimely makes otherness its home as it proceeds toward liberation. In the work of helping time navigate this dangerous passage of history, Prashad illustrates that the more violent break with history may have occurred in the peaceable struggles of Tahrir Square, and not in the military clashes of Qaddafi with his former Generals who defected to the CIA and NATO countries.
It might be possible to suggest, then, that in the case of Tunisia and Egypt, the historical subject of the people was drawn together in a Dionysian dance of different rhythms in the marvelous realm of the ancients, while we fear that the case of Libya suggests an Apollonian future where time, itself, may lay dying under the machinic hand of history. The properly Nietzschean inversion would follow: time is dead, for history has killed it.
Yet, if time is dead, struck down in Golgotha, exposed in the desert, mauled by the thawra , it is only in the present sense that it is rendered impossible outside of the context into which the untimely has thrown us. In Egypt, where the appetite for the possibilities of the future are greatest, the people continue to assert themselves into Tahrir Square and other places, pushing to reinvigorate a Revolution that must not die… For them the slogan is simple: Down with the Present. Long live the Future. May it be so. In particular, this article argues that it is in its designation as a computational therapist that ELIZA is most significant today.
Arendt's interpretation of Hobbes is an external and critical approach: so there are some reductionisms. Hobbes is an example of the nullification of politics typical in Western history—the withdrawal from the contingent nature of action. The artificial genesis of State is an example of eidetic and theoretical coercion of Plato's praxis, to eliminate the risk and to reduce the politics to the modality of cause-effect.
What is lost is reality.