And it hurts the philosopher. Body without Organs.
- Didier Mauro;
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BwO — A fashionable logo, an up-to-date trademark, a badge of membership? A new scholasticism? A schizo-scholasticism? As neurotic anti-production, as imitation without invention, as repetition without forces and differences, as logo s , this refrain of the BwO hurts.
But it does not hurt as the Body without Organs has to hurt me as a philosopher, because it does not dis-organ-ise my supposed philosophical identity. We have to make it. But a life-style is neither a fashion nor a hyper-textual exegesis. How does one introduce desire into thought, into discourse, into action? IV, Paris, Gallimard, , p.
From the Anti-Oedipus the Body without Organs is the point of crystallisation of a contradictory and paradoxical movement. On the other, a viral and rhizomatic diffusion of the thousand plateaus of Deleuzo-Guattarian thought.
Involving non-philosophers, involving artists. Going one step further, the retrospective effect is this one : moving towards a formal definition of the BwO, the logic of the system remained prisoner of the pure form of the determinable in thought, as the philosophical neurosis. We know how it hurts to get free of it — a perpetual fight against me. Felix talked to me about what he called the desiring machines. It was all a theoretical and practical conception of the unconscious as a machine, it was a conception of a schizophrenic unconscious. Then I had the impression that he was more advanced.
This notion of bio-philosophy involves vitalism as the constructive expression of a non-organic totality. It appropriates the founding figure of modern neo-Darwinism, August Weismann, and his formalisation of germinal life. Weismann posits an egg of germinal intensity, with an intensive field of differenciation as a dynamism of pure potentiality and virtuality. Germinal life refers not to points of origin but solely to moments of creative becoming. In his reconfiguration of the Weismannian legacy — rigorously studied by Keith Ansell Pearson — Deleuze will insist that becoming is less an overdetermined evolution than a creative evolution-involution involving transversal communication between heterogeneous populations of non-individualised singularities.
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The egg is a rhizome avant la lettre. It means that becoming and intensive multiplicity are one and the same. If Cuvier develops a logic of organs in their relation to a transcendent unity which realises itself in terms of irreducible functional organs, Geoffroy Saint-Hilaire goes beyond organs and functions to Nature as an immanent abstract machine involving materials in intense combinations. It is speed and slowness, relations of movement and rest, that assume priority over the forms of a fixed structure, a fixed organism.
It is this mapping of the plane of Nature as an immanent plane of consistency that provides insight into the nature of the BwO. It affirms a molecular plane of Nature traversed by non-formal elements that enter into this or that individuated assemblage.
To every relation of movement and rest corresponds a degree of power, a kind of intensity that affects it. Roig-Sanz eds. Blakesley ed. Sociologies of Poetry Translation. Emerging perspectives , London, Bloomsbury, , p. Schildgen and R. Hexter ed. Exercice, partage, contestation , Rennes, Presses universitaires de Rennes, , pp.
Conceptions of Authorship around and , Louvain, Peters, , pp. Essays from India and France , Routledge, , pp. Jahrhundert , Akademie Verlag, , pp. In Jacques Julliard et Michel Winock dir. Les personnes, les lieux, les moments , Paris, Seuil, Rapport de fin de mandat de la section 36 , juillet avec E. Serverin et R.
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Paris-New York-Paris. Bien au contraire. Il en va ainsi de certains films africains. Elle est donc pour le moins hardie.admin.apsitedown.com/wagered-heart.php
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Et qui ne sont pas des moindres. Il faut donc distinguer. Au contraire. Foin des auteurs, donc. La critique tiers-mondiste a beau jeu de militer pour une autre production. La critique va devoir vite en prendre acte. La conscience possible est une chose, les moyens de la conscience en sont une autre.
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