Gilles Deleuze and Felix Guattari

O objetivo desta pesquisa é interrogar como o romance de João Guimarães Rosa, Grande Sertão: Veredas, nos possibilita pensar a política e a justiça a partir de um conjunto de relações de forças conflitivas e instáveis. Analisando as experiências do personagem Riobaldo com o julgamento de Zé Bebelo, o pacto diabólico e os conflitos entre bandos de jagunços, buscamos perceber os processos de transformação subjetiva e diferenciação da realidade a partir da experiência jagunça. A escrita roseana consegue expressar estes movimentos em sua imanência sem encerrá-los em formas fechadas, mas mantendo seu trânsito entre oposições indecidíveis. Com isso pretendemos extrair da leitura do texto de Rosa algumas implicações políticas para se problematizar a violência da autoridade que impõe suas ordens e as formas singulares que complicam este sistema de ordenação e fazem escapar novas linhas de composição da vida. É possível então liberar a justiça dos axiomas de bem e mal que condicionam uma forma transcendente e idealista de pensar a ética passando a uma concepção de justiça enquanto demanda que mantém um movimento constante de atualização e transformação da comunidade.
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The objective of this research is to interrogate how the João Guimarães Rosa’s novel, Grande Sertão: Veredas, allows us to think politics and justice from a set of relationships of conflicting and unstable forces. Analyzing the experiences of the character Riobaldo with the judgment of Zé Bebelo, the diabolic pact and the conflicts between groups of jagunços, we seek to perceive the processes of subjective transformation and differentiation of reality of the experience. Rosean writing can express these movements in its immanence without enclosing them in closed forms, but keeping its transit between undecidable oppositions. With this we intend to extract from the reading of Rosa's text some political implications for problematizing the violence of the authority that imposes its orders and the singular forms that complicate this system of order and make escape new lines of composition of life. It is then possible to liberate justice from the axioms of good and evil that condition a transcendent and idealistic way of thinking ethics to a conception of justice as a demand that maintains a constant movement of updating and transforming the community.

Given that Nick Land is one of the central influences on certain strands of accelerationism, xenofeminism, and inhumanism, it is important to understand how he himself first developed and deployed the concepts of acceleration, the feminine, and the inhuman, which others would go on to appropriate for their own purposes. This article will trace the four feminine figures throughout Land's philosophical trajectory, which he sees as agents for accelerating the transcendental critique of both anthropocentrism and phallocentrism: the slave turned lesbian; the sister; the sexborg; and the Sphinx. Having elucidated the importance of these figures for Land's thought, this article will conclude by drawing upon the younger Land's feminist resources to immanently critique the disappearance of women from his more recent neoreactionary philosophy in favor of concessions to patriarchal traditionalists.

Prendiamo Deleuze e guattarì e il loro libro Millepiani.
Lì si parla del Rizoma, che è la Verità della futura Umanità liberata.
Il Rizoma è una rete che si può percorrere in ogni direzione, unendo qualsiasi punto con qualsiasi altro secondo un qualche criterio di pertinenza. E ciascuno di noi fa questa cosa. E ciascuno ha il suo criterio di pertinenza. E tutti sono diversi. E tutti sono validi.
Ne risulta una sorta di Caos, che non è però semplice confusione, ma un ordine spontaneo che si crea si distrugge e siricrea continuamente nel corso del tempo. Un flusso initerrotto, un ininterrotto divenire. Una cosa alla Eraclito.
"Nulla è mutevole quanto il Cambiamento"
Eraclito.

The work of Deleuze and Guattari has much to offer contemporary radical thought. Here I discuss an aspect often mentioned, but rarely explored to the extent I think it deserves, namely the importance of micropolitics for emancipatory social change. To do this, I clarify what the ‘micropolitical’ is for Deleuze and Guattari and why they think it is important for revolutionary practise. I argue that micropolitics is important for thinking about (1) developing revolutionary subjectivity and (2) developing connections between different organisations and movements that strengthen each other and feed into macropolitical change. I also discuss Deleuze and Guattari’s critique of vanguardist approaches to revolutionary organisation and consider some objections to Deleuze and Guattari’s emphasis on the micropolitical.

This study analyses how the migrant experience is reflected in the geography of Hugo Hamilton's work of fiction entitled _Hand in the Fire_ (2010). The novel is told from the point of view of Vid, a Serbian immigrant who is trying to settle in Ireland. The young carpenter endeavours to fit in Irish society through his friendship with a young Dublin lawyer, Kevin Concannon, who tells him that a true friend would put his “hand in the fire” for you. Through the portrayal of these displaced characters, Hamilton explores his favourite themes of memory and belonging. This article focuses on the places depicted in the novel, from the Serbia that Vid has left in his past to the modern-day Dublin and the west coast of Ireland, in order to analyse how the settings of the narrative reflect the characters' state of mind. Using Deleuze and Guattari’s concepts of de/re-territorialization and of striated/smooth spaces, the examination of the geographies of the novel allows for a better understanding of the issues at stake for the characters. The liminal, deterritorialized figure of the immigrant represented by Vid is echoed by the smooth islands of the novel. In an archipelagic country where the coastline stands for the visual border, it is no wonder that the transnational protagonist is drawn to the Irish shores. On the edge of two cultures, Vid, who lives in Dún Laoghaire, south of Dublin, is gradually moving west to the striated landscape of Connemara, where he investigates on Kevin's aunt who drowned and was washed ashore the Aran Islands.

This paper explores ways in which Roland Barthes’s discussion of the encyclopaedia provides us with resources for thinking about education and research practice today. What Barthes addresses in his essay ‘The Plates of Encyclopedia’ is a particular encyclopaedia, the Encyclopédie edited by Denis Diderot and Jean le Rond d'Alembert which was published in France between 1751 and 1772 . This is commonly regarded as the first of a form that we recognise as the encyclopaedia today. I begin with Barthes’s analysis and critique of the Encyclopédie. Then I explore some current examples of the form or something like it in the field of education and educational research today. This is to recognise the inheritance of encyclopaedic way of thinking and how it directs us towards a certain understanding of education and research. In the end, I ponder some related remarks of Gilles Deleuze and Félix Guattari in order to glimpse an alternative conception of the task of education and research.

In seinem 2010er Werk NOT YET HEARD spekuliert Designer Gunnar Green eigentlich zusammen mit Prof. Mark Plumbey (University of Surrey, UK) über intelligente Technologien, die uns beim Alltag zuhören. Doch viel grundlegender als das Akustische sind Fragen wie: (1) Ist der Schuh ein Schuh? (2) Geht der Schuh, oder wird er von der Maschine zum Gehen gebracht?

The abstract of the academic paper presented in Osaka University, 2014 (The second Asian international Conference on Deleuze Studies) For Deleuze and Guattari, the creative forces of affects are considered to be a mysterious power within our immanence. Although creators exist like lonely islands and may be more vulnerable to ill health, it is problematic to draw an inference that mental illness nourishes creativity. Artists, philosophers and scientists, the so-called Chaoids, have to struggle with chaos to create a new vision into their works. This paper argues that first, the creativity of affects within chaos in the impersonal and pre-individual level is a mysterious power of our immanence, not particularly nourished by pathology; second, the surreal images of curved and juxtaposed spaces by the artists resonate with the scientific experiments conducted by string physicists who propose the existence of multiverse with the possibility of eleven-dimensional spaces. Therefore, the Chaoids have shared the equally-important status as the singular beings in their different modes of lives. Deleuze's and Guattari's creative concepts of philosophy help improve the better understanding of the mysterious power of oceanic affects of chaos within our immanence. Thus, the general opinion that creativity and mental illness are infamously connected should be entirely reexamined .

L'intervento che segue necessita di una breve premessa metodologica. Si è scelto qui sviluppare una analisi preferendo, data la complessità del tema, la chiarezza concettuale alle ricostruzioni filologiche. Questo intervento esprime, da un lato, alcuni esiti di ricerche accademiche da me svolte in sede di Dottorato, delle quali qui riporto solo alcune considerazioni a “grandi linee” (i risultati globali della ricerca sono stati tematizzati nel mio elaborato finale con il necessario rigore scientifico); dall'altro, questo intervento ha la finalità didattica di chiarire alcuni concetti cardine dell'Ecosofia che, all'interno del laboratorio di didattica e ricerca ubi minor  presso l'Università di Bologna, sto tentando di tematizzare. Le analisi qui presentate devono essere dunque lette esclusivamente in relazione a tali premesse. Mi riservo di specificare in altra sede le connessioni filologiche nel rispetto degli standard scientifici.

In their book Art, Artists and Pedagogy, Christopher Naughton, Gert Biesta and David R. Cole (editors) and other co-authors explore new ways to rethink arts education in the twenty-first century via two main philosophies in education. The first one is based on Gert Biesta’s work, The Rediscovery of Teaching, that focuses on the relation of the arts to the world and on what kind of society we may wish to envisage by using concepts such as “grown-up-ness” and “middle ground.”2 The second one is based on Gilles Deleuze and Félix Guattari, who provide a theoretical framework to look more deeply into the influence of state and global capital when taking decisions on how art education should develop in the future. Within their different positions, both philosophies also complement each other by sharing some relevant aspects concerning, for example, the value of arts in society.

This chapter proposes that Deleuze and Guattari's work suggests an anarchist political sensibility; an anarchism that is able to both analyse and respond effectively to the conditions of the present and to propose and create something genuinely new. It also indicates some ways in which a Deleuze-Guattarian anarchism could function within our contemporary political terrain.

DUALISMI

"Il pensiero del filosofo francese Gilles Deleuze, è un tentativo di rovesciare i dualismi logicofilosofici, quali "Io – Altro", che trova massima espressione nella distinzione Uomo – Natura, per
proporre una filosofia in movimento, che renda conto del divenire e della molteplicità.
Dialogando con i concetti espressi da Spinoza, e riprendendo il pensiero di Nietzsche secondo una
nuova interpretazione che vede il concetto di eterno ritorno come centrale in un'ottica di filosofia
della differenza1
, Deleuze toglie l'uomo dal centro, tentando di creare un sistema filosofico dove la
molteplicità non è subordinata a valori dominanti.
Si cerca di uscire dalle briglie del principio di non contraddizione, per indagare le profondità del
non senso e dell'impensato. Il concetto che Deleuze designa come cardine di una filosofia estesa in
più direzioni e sensi, è il concetto di evento.
Si sale lentamente in superficie, riscoprendo l'immagine di un pensiero filosofico, quello stoico,
dove il paradosso si carica di un movimento creatore fatto di contrazioni e estensioni organizzate
non più secondo l'ordinarietà di Kronos, il tempo del presente, il solo ad esistere nel tempo, ma
secondo Aiôn, dove ogni istante si divide infinitamente nel passato e nel futuro che sussistono nel
tempo . La domanda platonica sull'essenza e il suo avvilupparsi intorno alla rappresentazione che
lega la differenza all'Uno rilegandola nello spazio del contrario e del contraddittorio, lascia il posto
all'inessenziale, alle domande dell'accidente, dell'evento, della molteplicità, della Differenza."
Dal Web.
Il Monismo intende l'Essere come Uno, Parmenide.
Ma più di uno non è due tre quattro eccetera
Più di Uno è la Relazione
L'Essere Sociale.
La relazione definisce una Società ma definisce anche ciascuni di noi, perché ciascuno di noi è quello che è grazie alla sua Vocazione intrinseca ma così come essa diviene dentro la famiglia, la scuola, la parrocchia, il partito eccetera
Ripeto Essere sociale.
E si può essere sociali in due modi. O dentro la società o contro la società (Ma sempre anche dentro).
Contro è l'elemento dinamico, il cambiamento, il divenire, ciò che rende possibile l'impossibile e costruisce la nuova società libera, ovviamente in processo di tempo.
E' il tempo, infatti che decide.
E il tempo è il cambiamento, per sua stessa natura.
E noi siamo il cambiamento per nostra stessa natura (Anche i conservatori).
Perché noi stessi siamo il tempo.
"L'Essere dell'esseci è Temporalità"
Martin Hedegger

Hagar, the concubine of Abraham and the mother of the Arab nation, mythically, is the founder of the Islamic city, Mecca. In Islamic mythology, Hagar, once expelled from the tent of Abraham and Sarah, wanders desperately through the Paran desert, in search of water. It is then that the archangel Gabriel appears, revealing the place of the Zamzam well, where they built the city of Mecca. Hagar embodies the features of the new civilization; a place that serves as a refuge for a slave woman marginalized and expelled from patriarchal protection.
Mecca, in its origin, has been a feminine city in the Deleuzian sense, a scene for "becoming-minority", for "becoming-woman". But we will see how the city/refuge of Hagar will be confiscated by patriarchal values throughout history. Hagar, the founder of the nation, through time becomes a secondary figure, almost forgotten, in the three Abrahamic traditions. In this investigation, we are trying to make a feminine interpretation of the origin of the Islamic city, revitalizing the role of the slave Hagar as founder of the Arab nation.
Keywords: City, Ritual, Becoming, Dominant body, Submissive body, Female city

The Autochthonousphere, or, The Logics of the Plantation Movement always happens behind the thinker's back, or in the moment when he [sic] blinks. Getting out is already achieved, or else it never will be. (Deleuze and Parnet 2007: 1) This movement, Deleuze and Guattari remind us, is all about the three great strata-the organism, signifiance and subjectification-about how we might succeed in 'freeing lines of flight' and generate 'continuous intensities for a BwO' through a 'meticulous relation with the strata' (Deleuze and Guattari 1987: 161). These strata give form to the world as we know it; they capture and code intensities and affects; they inform subjective possibilities; they binarise thought through a double articula-tion that shifts even as it stratifies. The folding and unfolding of the earth. The first articulation of the autochthonousphere-the logics of the plantation-creates a particular appreciative of the spatial coordinates of histories. As Katherine McKittric reminds us, Spatially, then, the plantation folds over into the prison which expresses its carceral underpinnings within the urban and which are mapped onto the tourist island and back again to the plantation and forward to asymmetrical and racist residential patterns that keep the poorest poor on our planet in slums. .. Put differently, the system itself does not change: plantation logic steadies different kinds and types of racial violence; and, our analyses honour the violence by naming it (as wrong and unjust) and asking the condemned to escape violence and join to the very system that thrives on anti-blackness! (Quoted in Hudson 2013: 240) This kind of facialisation of power is always reliant on binarisation and biunivocalisation. In order, therefore, to bring about any real change in the world, anarchism has to shed this weight, becoming-imperceptible GRAY VAN HEERDEN 9781474439077 PRINT.indd 237