Journal articles: 'Body without Organs'

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Markula, Pirkko. "The Dancing Body without Organs." Qualitative Inquiry 12, no. 1 (2006): 3–27. http://dx.doi.org/10.1177/1077800405282793.

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Richter, Nicole. "Unravelling the body without organs in Body Memory." Short Film Studies 4, no. 2 (2014): 167–70. http://dx.doi.org/10.1386/sfs.4.2.167_1.

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The primary source of terror in Body Memory emerges from the lack of materiality underneath the unravelling body. Using Gilles Deleuze and Felix Guattari’s concept of the ‘body-without-organs’ this article discusses the biopolitical implications of representing the body as an assemblage of string.

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Kolyri, Chloe. "The Body Without Organs in Schizoanalysis." Deleuze and Guattari Studies 14, no. 3 (2020): 481–506. http://dx.doi.org/10.3366/dlgs.2020.0413.

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Félix Guattari spent his entire working life at La Borde psychiatric clinic where a radicalised form of psychoanalysis, ‘schizoanalysis’, was applied, based on the theory that emerged in Anti-Oedipus and was elaborated in A Thousand Plateaus. In the medium of this non-Oedipalised therapeutic plane lies the ‘body without organs (BwO), a body not fully organised but open to every form of expression and metamorphosis. The ideas and practice involved in schizoanalysis, which have now been in effect for fifty years in every social and cultural field, have produced a new hybrid of Lacanian analysis and schizoanalysis, with the recent queering psychoanalysis expanding further the revolutionary character of the latter. The general logic and the determinate ideas of A Thousand Plateaus were applied as a reciprocal presupposition between content and form: free expression, interconnectedness, becoming-woman and -imperceptible, a deterritorialisation of models, roles and relations.

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Thorsteinsson, Vidar. "The Common as Body Without Organs." Deleuze Studies 4, supplement (2010): 46–63. http://dx.doi.org/10.3366/dls.2010.0205.

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The paper explores the relation of Michael Hardt and Antonio Negri's work to that of Deleuze and Guattari. The main focus is on Hardt and Negri's concept of ‘the common’ as developed in their most recent book Commonwealth. It is argued that the common can complement what Nicholas Thoburn terms the ‘minor’ characteristics of Deleuze's political thinking while also surpassing certain limitations posed by Hardt and Negri's own previous emphasis on ‘autonomy-in-production’. With reference to Marx's notion of real subsumption and early workerism's social-factory thesis, the discussion circles around showing how a distinction between capital and the common can provide a basis for what Alberto Toscano calls ‘antagonistic separation’ from capital in a more effective way than can the classical capital–labour distinction. To this end, it is demonstrated how the common might benefit from being understood in light of Deleuze and Guattari's conceptual apparatus, with reference primarily to the ‘body without organs’ of Anti-Oedipus. It is argued that the common as body without organs, now understood as constituting its own ‘social production’ separate from the BwO of capital, can provide a new basis for antagonistic separation from capital. Of fundamental importance is how the common potentially invents a novel regime of qualitative valorisation, distinct from capital's limitation to quantity and scarcity.

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Belonogov, Ivan N. "5 Etudes on Body Without Organs." Galactica Media: Journal of Media Studies 2, no. 1 (2020): 71–103. http://dx.doi.org/10.46539/gmd.v2i1.96.

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The concept of “Body without Organs (BwO)” proposed by Gilles Deleuze (and Félix Guattari) is quite often overlooked both in the “post-Deleuzian” literature and in various systems/media theories. This paper aims to show the changes that might occur when introducing this concept in different discourses. Specifically, in terms of the systems theory, BwO resolves the paradox of “a certain system in the state of uncertainty” as well as opens the way to the neorationality; in the philosophy of life, it makes the zone of indistinguishability between life and death clearly visible; against the background of the identity politics, it becomes the guiding idea of liberation; while in the context of the media theory, it unfolds the mode of existence of the worlds of fantasy. The outcomes of this study may be useful not only for philosophers addressing the issues of systems, organizations, technics, media etc., or for political activists, but also for anyone interested in the philosophical heritage of Gilles Deleuze as well as in the development of his philosophical ideas.

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Demers, Jason. "Re-Membering the Body without Organs." Angelaki 11, no. 2 (2006): 153–68. http://dx.doi.org/10.1080/09697250601029333.

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Markula, Pirkko. "Deleuze and the Body Without Organs." Journal of Sport and Social Issues 30, no. 1 (2006): 29–44. http://dx.doi.org/10.1177/0193723505282469.

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Kim, Gwangyeon. "Body without Organs and Extension of Organic Body - Focusing on the body without organs in the Wizard of Oz -." Institute of Humanities at Soonchunhyang University 41, no. 2 (2022): 63–89. http://dx.doi.org/10.35222/ihsu.2022.41.2.63.

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The scarecrow from the fairy tale [The Wizard of Oz] wanted a part of the human body. The scarecrow wanted to have a brain that could think like a human. The scarecrow himself believed that if he had the ability to think, he would be able to have the values of seeing the world. In the transhuman age, scarecrow will able to fulfill their wishes. If the scarecrow is implanted with a machine-made brain, he will be able to think like a human enough. In the age of transhuman, the human body is understood as functionalism, and various prostheses and machines that will replace the function have begun to take the place of the human body. This article discusses the ethical issues that arise as extended organs in the body disappear and replace them with machines and prostheses that emphasized the functional aspect. This article approaches with awareness of the problem that the organs in the body are gradually being replaced by functionalism. Above all This article criticizes the organs's functional reductionism through the films The Wizard of Oz and Ghost in the Shell.

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김은주. "Visual technology and body image as “organs without body”." Korean Feminist Philosophy 25, no. ll (2016): 137–63. http://dx.doi.org/10.17316/kfp.25..201605.137.

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Delpech-Ramey, J., P. A. Harris, and W. Behun. "The Body of Light and the Body without Organs." SubStance 39, no. 1 (2010): 125–40. http://dx.doi.org/10.1353/sub.0.0069.

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정문영. "Beckett’s Becoming-Body without Organs and Irish." Journal of English Language and Literature 54, no. 6 (2008): 785–804. http://dx.doi.org/10.15794/jell.2008.54.6.001.

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Chang, Si-ki. "Wonhyo and Deleuze-Guattari: ‘The Body without Karmas’ and ‘The Body without Organs’." Journal of Korean Seon Studies 1 (December 31, 2000): 373. http://dx.doi.org/10.22253/jkss.2000.12.1.373.

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Toropova, Anastasiya Aleksandrovna. "European project of designing new corporeality: mutant body, body without organs, agender body." Философия и культура, no. 1 (January 2020): 54–62. http://dx.doi.org/10.7256/2454-0757.2020.1.31430.

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The object of this research is the introduced into postmodernist discourse concept of body without organs. This article advances a hypothesis regarding the causes of occurrence of the aforementioned concept replacing the Cartesian teaching on parallelism of body and soul. Cultural practices of postmodernism fight against thinking of binary oppositions, which led to repression of the corporeal beginning. On the examples from the field of art and fashion, it is demonstrated that the theoretical model of body without organs finds its practical implementation. In this research the author applies analytical, hermeneutic and comparative methods with regards to the outlined ideas from the area of philosophy and art. The scientific novelty consists in interpretation of art phenomena through the concept of body without organs. The concept of the Theatre of Cruelty developed by Antonin Artaud inspired the philosophers and art community to pursue the experience of a &ldquo;living body&rdquo;. Cunningham carried over the principle of coincidence from music to dance, undermining the traditional perception of body as a hierarchical system with organs subordinate to the center. In a commercial sphere, Gucci Luxury Fashion House created a visual reflection of the idea of agender. Abreaction practices in performance art are aimed at liberation of body from imagery. Postmodernists are sure that freedom from dyadic thinking, idea of the center and periphery, principles of hierarchy and teleologicity that are so common to any mind, would lead to regeneration of corporeality and human as such, realizing the true value of the European culture &ndash; value of freedom.

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Hansen, Jon. "Becoming a Body Without Organs through Tuba Performance." Perspectives of New Music 48, no. 1 (2010): 83–91. http://dx.doi.org/10.1353/pnm.2010.0018.

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Belonogov, Ivan N. "A Reason and a Spirit: Body without Organs." Voprosy Filosofii, no. 12 (2021): 123–26. http://dx.doi.org/10.21146/0042-8744-2021-12-123-126.

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This article is devoted to possible types of organization of global AI and possible measures to counter the loss of autonomy by individuals – their transformation into HomoCell – human cells of a more global organism. The text of Immanuel Kant What is Enlightenment? Was chosen as a guideline. The author emphasizes that as the goal of the Enlightenment, Kant sets the task – the acquisition of independence by individuals in the use of their own mind. The aforementioned work remains one of the main programmatic texts of the Enlightenment, which, according to the author, is not over yet. The article notes that an autonomous or independent individual is an exclusion from society, literally. However, the connection of such subjectivization with marginality introduces the binary opposition norm/abnormality. The idea is that this dichotomy creates two opposing areas in the field of culture, thus making it impossible to either indicate or think over a balanced solution to the problem posed by Kant. The author proposes to trace the genealogy of the development and addition of the concept of Cogito – from Descartes to Deleuze – as the basis for the interpretation of the subject, to introduce it into the theory of systems, and, thereby, rised above oppositions.

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Meir-Dviri, Mina. "Mythic symbolic type, utopia, and body without organs." Semiotica 2019, no. 230 (2019): 425–45. http://dx.doi.org/10.1515/sem-2017-0129.

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Abstract 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.

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Neu, Dean, Jeff Everett, and Abu Shiraz Rahaman. "Accounting assemblages, desire, and the body without organs." Accounting, Auditing & Accountability Journal 22, no. 3 (2009): 319–50. http://dx.doi.org/10.1108/09513570910945642.

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Gupta, Meenu. "Reflections of Indian Philosophy in Deleuze's ‘Body without Organs’." Deleuze and Guattari Studies 12, no. 1 (2018): 13–28. http://dx.doi.org/10.3366/dlgs.2018.0293.

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As the title suggests, this paper looks at the Deleuzian concept of body without organs and compares it with Indian Philosophy. In the Indian context, the concept of moksha/nirvana comes near to it as both are practices that aim at liberation; here, ‘liberation’ is never the awaited end of the process but the process itself. The traditional western substantialism rests on things whereas Deleuze, like Indian Philosophy, celebrates ‘experience’ and the ‘incorporeal’. Thus, body without organs plays a role in individuation. It hints at a journey beyond ‘the self’ which is full of ecstasy or the ananda of the Indian thought system. The question of Being, which not only is conceptual identification, is presented in terms of the virtual and the actual. For Deleuze and Guattari, every actual body has a virtual dimension, a vast reservoir of potentials, and this is the body without organs. The actual emerges from it and carries it with it. Further, the plane of immanence is a field in which concepts are produced. It is neither external to the Self nor forms an external self or a non-self. It is ‘an absolute outside’, very much like Brahman. The pragmatics of Deleuzian theory is that it explains life to be ‘immanence of immanence, absolute immanence’ – an utter beatitude – which has a Vedantic counterpart where the essential Brahman is a combination of three attributes – sat (being), chit (mind) and ananda (bliss). Thus, this paper aims at the interesting comparison between Deleuzian theory and Indian Philosophy.

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THANEM *, TORKILD. "The body without organs: nonorganizational desire in organizational life." Culture and Organization 10, no. 3 (2004): 203–17. http://dx.doi.org/10.1080/14759550412331297147.

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Adler, Daniel R. "Reimagining the Body Without Organs Through Exchange Value in Never Let Me Go." arcadia 58, no. 2 (2023): 190–206. http://dx.doi.org/10.1515/arcadia-2023-2013.

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Abstract Deleuze and Guattari’s concept of the body without organs (BwO) is one of their most abstruse, yet it remains integral to their larger project of experimentation. While the BwO has previously been described by contemporary posthuman theorists as a force of desire, in the context of the organ harvesting scheme in Kazuo Ishiguro’s novel Never Let Me Go, clones are raised until they are mature enough to donate their organs and eventually ‘complete’ as literal bodies without organs. However, while narrator Kathy H. exists as a BwO, she is also forced to integrate into systems such as the art exchanges which occur in the novel’s primary setting of Hailsham, and the broader neoliberal marketplace of organ donation for which she was engineered. The BwO can also be read as a metonymic strategy by which to understand Speculative Posthumanism and its ethical concerns regarding the problematics of cloning. Despite the novel’s bleak reality, Kathy H. becomes a model posthuman by recording her qualitative lived intensities autopoietically. In a world increasingly obsessed with technoscience and its quantitative outputs, using the concept of the BwO to reconsider what it means to be posthuman can help us rethink what and how we value.

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21

Walker, Mary Jean. "A Heart without Life: Artificial Organs and the Lived Body." Hastings Center Report 51, no. 1 (2021): 28–38. http://dx.doi.org/10.1002/hast.1217.

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Asplund, Christian. "A Body without Organs: Three Approaches--Cage, Bach, and Messiaen." Perspectives of New Music 35, no. 2 (1997): 171. http://dx.doi.org/10.2307/833649.

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Yu, Tien-Deng, and Jesús Ilundáin-Agurruza. "Taijiquanand the Body without Organs: a holistic framework for sport philosophy." Journal of the Philosophy of Sport 43, no. 3 (2016): 424–39. http://dx.doi.org/10.1080/00948705.2016.1227263.

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Stanyon, Miranda. "Organ pipes and bodies with organs: Listening to De Quincey’s First Opium War essays." Literature & History 29, no. 1 (2020): 19–36. http://dx.doi.org/10.1177/0306197320907461.

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War is prominent in sound studies, yet the sonic dimensions of the Opium Wars remain understudied. Analysing essays on the First Opium War by the English Opium-Eater, Thomas De Quincey (1785–1859), this article explores the dense relationships between opium, empire and sound in nineteenth-century Britain. It brings the tropes of the pipe as connector and organ as musical instrument, body part and instrument of the body politic into dialogue with Deleuze and Guattari’s theorisation of the ‘Body without Organs’, and suggests how the empires of China and Britain and their opium-taking subjects could be imagined as violently sounding bodies.

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Teyssot, Georges. "Hybrid Architecture: An Environment for the Prosthetic Body." Convergence: The International Journal of Research into New Media Technologies 11, no. 4 (2005): 72–84. http://dx.doi.org/10.1177//1354856505061055.

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Drawing from philosophical, literary, artistic and technological sources, this text focuses on the theoretical relations between body and environment. It illustrates the argument by probing into various topics such as: desiring machines, body without organs, organs without body, gymnastic implements, body-building, celibate machines, incorporation, disembodiment, androids, robots, cyborgs, electro-mechanical and electronic apparatuses, spacesuits, wearable computers and augmented reality, the eco-technical spheres and the matrix. In addition, it looks into theories of medical devices that help explain the notion of the prosthetic body. Finally, within the context of theories of tools and cyber-organism, it attempts to rethink design through the terms of contemporary practices of daily life.

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Okumu, Robin. "1973: Memories of a Lesbian Body – Reading Monique Wittig's Le Corps lesbien through Deleuze and Guattari's le corps sans organes." Deleuze and Guattari Studies 15, no. 1 (2021): 140–62. http://dx.doi.org/10.3366/dlgs.2021.0420.

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This article reads Monique Wittig's Le Corps lesbien (1973) through Deleuze and Guattari's concepts of le corps sans organes (the body without organs; BwO) and devenir-femme, devenir-animal (becoming-woman, becoming-animal) in order to illuminate both Wittig's formal and figurative concerns and her larger literary objectives. The dismembered and dismember- ing lesbian lovers that Wittig describes in Le Corps lesbien illustrate a process of becoming-woman, becoming-animal and becoming-other that leads to a becoming-minoritarian and a renunciation of stratification and subjectification in the body without organs. This process is a celebration of dispersed, multiplicitous identity that exists in haecceities. Wittig's lesbian lovers undergo various becomings in the text to illustrate the multiplicity of possibilities as they move towards the BwO, and the text as a whole uses this BwO to resist and dismantle the hetero-patriarchal order.

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Archer, Nicole. "Text(ile)s: How to Fabric(ate) Yourself a Body without Organs." Textile: The Journal of Cloth and Culture 2, no. 2 (2004): 156–75. http://dx.doi.org/10.2752/147597504778052748.

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Lee, Eun-Joo. "A Rhizome and a Body without Organs in Alice’s Adventures in Wonderland." Journal of Modern British and American Language and Literature 33, no. 1 (2015): 99. http://dx.doi.org/10.21084/jmball.2015.02.33.1.99.

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Archer, Nicole. "Text(ile)s: How to Fabric(ate) Yourself a Body without Organs." TEXTILE 2, no. 2 (2004): 156–75. http://dx.doi.org/10.1080/17518350.2004.11428640.

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Pisters, Patricia. "Psychedelic Aesthetics and the Body without Organs at the Limits of Perception." Deleuze and Guattari Studies 17, no. 4 (2023): 583–603. http://dx.doi.org/10.3366/dlgs.2023.0536.

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This article focuses on the aesthetics of the psychedelic experience. Aldous Huxley’s Doors of Perception remains one of the few studies that investigates the aesthetic dimension of the psychedelic experience as profoundly meaningful as such, because it gives direct attention to the nonhuman otherness of the universe that is hard to describe in words, but that can be felt and sensed. Similarly, Deleuze and Guattari have investigated psychedelics as a perceptual, aesthetic, phenomenon. They argue that psychedelic aesthetics offers an experience at the limits of perception to the point of ultimate abstraction of geometric figures and grains. Drawing upon the works of two experimental filmmakers from two different generations and backgrounds, Philippe Garrel’s enigmatic Le Révélateur ( The Revealer, 1968 ) and Morgan Quaintance’s thought-provoking Surviving You, Always (2021), the borders of the perceptual field by cinematographic means will be investigated. These works are exemplary of how the nonhuman perception of the camera, its ‘bodies without organs’, and its affective intensity evoke a psychedelic, mind-revealing, experience and an ethics of – in Deleuze’s words – ‘becoming not unworthy of the event’.

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Yun, Ji Sun. "The Delivery as the Uprising of the Intestine-body : After Deleuze and Guttari’s “Body without organs”." Journal of The Society of philosophical studies 115 (December 31, 2016): 165–96. http://dx.doi.org/10.23908/jsps.2016.12.115.165.

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Sah, Bikash Rahaman, Shivendra Jha, Ashok Ayer, and B. N. Yadav. "Perceptions of Healthcare Professionals of Tertiary Care Centre of Eastern Nepal on Organ Trafficking to Aid in Formulation of Proper Organ Transplantation Regulatory System." INTERNATIONAL JOURNAL OF ETHICS, TRAUMA & VICTIMOLOGY 6, no. 02 (2020): 6–9. http://dx.doi.org/10.18099/ijetv.v6i02.2.

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Organ transplantation is the only treatment option for the management of organ failure, and its success directly depends upon the balance between the demand and supply of the organs. However, the demand for organs far outpaces its supply. At the same time, most of the developed countries follow an altruistic way, which is organ donation with a will and without any form of benefit for organ supply. Thus, it can be seen that legally all who are involved in organ transplantation get some form of benefits except organ donors. Donating a vital portion of the body by putting at lifelong risk, just for the sake of altruism, can neither justify ethically nor help to meet the increased demand for organs. Ultimately this gives rise to the incident of organ trafficking in order to meet the organ demand. This research is done to know the perception of the healthcare professionals of the tertiary-care center of eastern Nepal regarding organ trafficking.

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Schlichtig, R., D. J. Kramer, and M. R. Pinsky. "Flow redistribution during progressive hemorrhage is a determinant of critical O2 delivery." Journal of Applied Physiology 70, no. 1 (1991): 169–78. http://dx.doi.org/10.1152/jappl.1991.70.1.169.

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O2 consumption (VO2) of anesthetized whole mammals is independent of O2 delivery (DO2) until DO2 declines to a critical value (DO2c). Below this value, VO2 becomes O2 supply dependent. We assessed the influence of whole body DO2 redistribution among organs with respect to the commencement of O2 supply dependency. We measured DO2, VO2, and DO2c of whole body, liver, intestine, kidney, and remaining carcass in eight mongrel dogs during graded progressive hemorrhage. Whole body DO2 was redistributed such that the organ-to-whole body DO2 ratio declined for liver and kidney and increased for carcass. We then created a mathematical model wherein each organ-to-whole body DO2 ratio remained approximately constant at all values of whole body DO2 and assigned organ VO2 to predicted organ DO2 by interpolation and extrapolation of observed VO2-DO2 plots. The model predicted that O2 supply dependency without redistribution would have commenced at a higher value of whole body DO2 for whole body (8.11 +/- 0.89 vs. 6.98 +/- 1.16 ml.kg-1.min-1, P less than 0.05) and carcass (6.83 +/- 1.16 vs. 5.06 +/- 1.15 ml.kg-1.min-1, P less than 0.01) and at a lower value of whole body DO2 for liver (6.33 +/- 1.86 vs. 7.59 +/- 1.95, ml.kg-1.min-1, P less than 0.02) and kidney (1.25 +/- 0.64 vs. 4.54 +/- 1.29 ml.kg-1.min-1, P less than 0.01). We conclude that redistribution of whole body DO2 among organs facilitates whole body O2 regulation.

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Subaidah, Subaidah, and Idris Idris. "Human Physiology in The Highlights of The Quran (Review of Surah Al-Tín)." Dirosatuna: Journal of Islamic Studies 6, no. 1 (2023): 39–56. http://dx.doi.org/10.31538/drstn.v6i1.3370.

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Allah created various kinds of creatures, both animate and inanimate. Of all His many creatures, only humans are perfect creatures created. This is stated in surah al-Tīn on the editorial ah}sani taqwi>m. However, this privilege means nothing if accompanied by faith and good deeds, as in surah al-Tīn verses 5-6. So far, the interpretation of surah al-Tīn discusses human privileges from the aspects of the body and mind. According to al-T{abari> and Tant}awi>>, human privilege lies in the aspect of the body. While al-Razi> said, covering aspects of the body and soul. The commentators' comments can be explained more deeply with the science of human physiology. Therefore, the author is interested in examining human privileges in surah al-Tīn based on the point of view of human physiology. Most scholars say that the editorial ah}sani taqwi}m contains the creation of humans with physical and psychological perfection, without distinguishing between humans, except for faith and piety. Meanwhile, asfala sa>fili>n appeals to humans to use these facilities properly and correctly. Humans are just evil creatures without awareness of the importance of physical perfection. From physiology, human perfection can be seen in how the body's organs that form a system support every movement of its activities. That is, every organ will not run optimally without the system's stability in the body. For example, the brain organ's working system produces reasoning that leads people to believe in God. In addition, the brain can also create helpful technological works and innovations. However, these organs may only function if they are guarded and directed according to the will of their Creator (faith and good deeds).

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Malka, Liora. "Woyzeck 91—A World Without Intimacy." Theatre Research International 25, no. 1 (2000): 29–39. http://dx.doi.org/10.1017/s0307883300013936.

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Woyzeck 91, was staged by the Itim Ensemble and the Cameri Theatre, Tel Aviv, in 1991. The production was adapted from Büchner's Woyzeck and directed by Rina Yerushalmi. The adaptation expands Büchner's play text mainly through the addition of scientific lectures, mostly about human physiology, which present the human being as a biological organism: heart, sex organs, reproducing cells, nervous system as the source of feelings. These additional scenes focus attention on Woyzeck's body as an experimental model, along with other performative devices (slides of body parts, and a skeleton). The juxtaposition of the human body (human subject) with its scientific and technological fragmentation reflects the performance's central theme: it objectifies the human subjects in our modern world of genetic experiments, technological innovations and socio-political reactions, which threaten the destruction of humanity.

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Nordstrom, Susan Naomi. "Losing my Religion: Bodily Confessions of an Organism Trying to Make a Body without Organs." Reconceptualizing Educational Research Methodology 10, no. 2-3 (2019): 191–207. http://dx.doi.org/10.7577/rerm.3676.

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This article is a script of a performance at the 2018 PhEmaterialism conference in London, UK. In this script, I offer a series of bodily confessions, experimental tales of making a Body without Organs (Deleuze & Guattari, 1987) on the neoliberal academic stratum. Each tale moves between the stratifying forces of the neoliberal academy that seek to organize my organism and experimentations that seek to produce different and more freeing organizations for my organs. Each tale talks back to the priests of the neoliberal academy by telling what happens to an organism, my organism-my body, as I try to make a Body without Organs. To situate the script, I provide a lengthy appendix that details narrative reflexivity (Spry, 2011) decisions about the script and performance. Like any performance piece, the piece is to be viewed, heard, and experienced, rather than read. Performance pieces are not and should not be read as typical journal articles. They are their own genre of writing that eschews traditional notions of writing. With this in mind, this appendix provides narrative reflexivity about the performance (Spry, 2011) for readers who may need it.

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ROSELLO, MIREILLE. "‘Wanted’: Organs, Passports and the Integrity of the Transient's Body." Paragraph 32, no. 1 (2009): 15–31. http://dx.doi.org/10.3366/e0264833409000388.

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This article focuses on Stephen Frears's 2003 Dirty Pretty Things. I argue that Frears's portrayal of the encounter between a Nigerian man and a Turkish woman in contemporary London invites us to re-conceptualize the relationship between the migrant and the host country. The film invites us to compare the circulation of migrants across a globalized transnational world to organs removed from one body and implanted into another. It questions our usual definitions of home and belonging, host and guest, health and the power to circulate. It both refers to the hospitality paradigm and radically rephrases it by making us consider the relationship between migrants and nations according to a different grid (hospitality vs./or organ trafficking). It does not simply propose an alternative grand narrative but rewrites a familiar script without trying to erase it.

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Linghu, En-Qiang. "New direction for surgery: Super minimally invasive surgery." World Journal of Gastroenterology 30, no. 12 (2024): 1676–79. http://dx.doi.org/10.3748/wjg.v30.i12.1676.

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The top goal of modern medicine is treating disease without destroying organ structures and making patients as healthy as they were before their sickness. Minimally invasive surgery (MIS) has dominated the surgical realm because of its lesser invasiveness. However, changes in anatomical structures of the body and reconstruction of internal organs or different organs are common after traditional surgery or MIS, decreasing the quality of life of patients post-operation. Thus, I propose a new treatment mode, super MIS (SMIS), which is defined as “curing a disease or lesion which used to be treated by MIS while preserving the integrity of the organs”. In this study, I describe the origin, definition, operative channels, advantages, and future perspectives of SMIS.

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남영림. "A Body without Organs' Perspective: 'Playing with Paper' as Becoming in Art Education." Journal of Art Education 51, no. ll (2017): 259–84. http://dx.doi.org/10.35657/jae.2017.51..010.

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Carrier, Ronald M. "The Ontological Significance of Deleuze and Guattari's Concept of the Body Without Organs." Journal of the British Society for Phenomenology 29, no. 2 (1998): 189–206. http://dx.doi.org/10.1080/00071773.1998.11665445.

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Rajan, Tilottama. "Blake's Body Without Organs: The Autogenesis of the System in the Lambeth Books." European Romantic Review 26, no. 3 (2015): 357–66. http://dx.doi.org/10.1080/10509585.2015.1028139.

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Seely, Stephen D. "How Do You Dress a Body Without Organs?: Affective Fashion and Nonhuman Becoming." WSQ: Women's Studies Quarterly 41, no. 1-2 (2013): 247–65. http://dx.doi.org/10.1353/wsq.2013.0069.

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Banville, Marie-Sophie, and Juan Torres. "On embracing an immanent ethics in urban planning: Pursuing our Body-without-Organs." Planning Theory 16, no. 3 (2016): 255–74. http://dx.doi.org/10.1177/1473095215625707.

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This article draws attention to urban planning’s apparent reluctance to engage with the ethical and political dimensions of Deleuze and Guattari’s thought. It puts forward the hypothesis that planning, as a discipline, is fundamentally inhospitable to the idea of autonomy, and it raises the question of whether planning can survive a radical engagement with an immanent ethics. In other words, if planning questions its close ties with the state and its assumptions about people’s capacity to live together, if it opens itself up to lines of flight, is deterritorialized, becomes imperceptible, is it still urban planning? Six proposals for an urban planning that embraces Deleuzoguattarian ethics are presented.

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Sandra Annett. "What Can a Vocaloid Do? The Kyara as Body without Organs." Mechademia: Second Arc 10 (2015): 163. http://dx.doi.org/10.5749/mech.10.2015.0163.

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Smith, Daniel. "What is the body without organs? Machine and organism in Deleuze and Guattari." Continental Philosophy Review 51, no. 1 (2017): 95–110. http://dx.doi.org/10.1007/s11007-016-9406-0.

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V. Toscano, Beatriz. "Ecosofías urbanas. Marsella o la ciudad como un cuerpo sin órganos." Astrágalo. Cultura de la Arquitectura y la Ciudad, no. 32 (2023): 107–30. http://dx.doi.org/10.12795/astragalo.2023.i32.07.

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Las ciudades no solo están habitadas por humanos. En ellas ha existido siempre una colaboración o pugna entre la naturaleza humana y la animal, manifiesta en la continua deriva entre dos tipos de espacio urbano: uno, el espacio planificado de la urbe, estriado por el axioma organicista de la funcionalidad y la mercantilización. El otro, es un espacio liso, espontáneo y desorganizado, producido por el desarrollo autónomo de la vida animal. Al hilo de la actual crisis ecológica se intuye a la ciudad funcional como agente del desplazamiento y obliteración de la vida animal. Más allá de lo que supone la expansión predatoria y apropiadora de la ciudad hacia el ámbito rural, la práctica del planeamiento parece carecer de claves, herramientas y tecnologías para dar cabida a formas de habitar cooperativas entre el ser humano y los animales. El siguiente artículo propone la reivindicación de una nueva Ecosofía Urbana, es decir, de un nuevo paradigma de integración biofílica de la vida urbana, que sea capaz de efectuar una desegregación física y ontológica entre la naturaleza humana y no humana en las ciudades. Se buscará la raíz de esta segregación en el proyecto de consolidación de las clases medias tras la guerra mundial y donde la obra de F. Pouillon (1912-1986) en Marsella (1949) es pionera. Partiéndose de la premisa de un necesario de-splinttering del urbanismo post-pandémico y postrero a la crisis de las clases medias en general (que contempla una crisis en la centralidad de la propiedad privada para la continuidad de clase) y a través del texto de Felix Guattari Las Tres Ecologías (1989), se abogará por un nuevo modelo de diseño urbano de reconciliación entre lo humano y lo animal.

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Hölscher, Stefan. "Becoming an Egg Or: Migrating Body Parts in Some Works by William Forsythe." Congress on Research in Dance Conference Proceedings 39, S1 (2007): 95–99. http://dx.doi.org/10.1017/s2049125500000170.

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William Forsythe has remarked that the forms of ballet exist as a body of ideas. Gilles Deleuze and Félix Guattari write in A Thousand Plateaus that the body without organs is not an enemy organism but rather is another organization of the organs. The paper goes on to discuss isometry, transfer of energy, and anatomical migration and the concept of migration as a metaphor in the context of various historical discourses about the body.

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Aggarwal, H. K., D. Jain, A. Mittal, and G. Dabas. "Isolated oculocutaneous sarcoidosis in a teenage male: a rare case report." Reumatismo 68, no. 2 (2016): 100. http://dx.doi.org/10.4081/reumatismo.2016.867.

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Sarcoidosis is an inflammatory disease with multisystem involvement characterized by the presence of noncaseating granulomas. It can affect virtually every organ of the body, with lung involvement being most common occurring in &gt;90% of patients. Other organs affected are skin, eye and liver. Skin involvement is common, affecting 25-35%. Here we present a rare case of a 15 year-old male with isolated oculocutaneous sarcoidosis without systemic involvement.

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Krebs, Assaf. "A BODY WITHOUT BORDERS: THE PHENOMENOLOGICAL BODY IN APULEIUS’ METAMORPHOSES 1.5–1.19." Greece and Rome 65, no. 1 (2018): 54–74. http://dx.doi.org/10.1017/s0017383517000213.

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You are about to be amazed by a collection of tales on ‘the transformation of people's fortunes and figurae into different shapes, and their restoration again into themselves in a mutual nexus (mutuo nexu)’ (Met. 1.1) – this is Apuleius’ opening statement and promise to his listeners in the very first lines of the Metamorphoses. In this article I read the first inserted tale (Met. 1.5–19) from a corporeal point of view. Modern researchers consider this tale programmatic for the whole novel, which in itself has a strong corporeal orientation as it tells the story of a human figura that becomes bestial; of changing bodies, tortured limbs, and beaten organs; and of lascivious and uncontrollable desires. My focus is particularly on the nocturnal scene at the inn (Met. 1.11–17), where I analyse the nature of the body and its representations’ literary and philosophical implications. I investigate the tension between rationality and sensuality; explore spatial and temporal dimensions; and discuss sexuality and birth. My main argument is that in the first tale the body has a crucial function in the perception of the characters’ world and self alike. Furtheremore, I suggest that the body and the ‘corporeal subjects’ (a term explored later in the article) are this tale's protagonists: the body produces its own narrative, whose plot advances in a chaotic and perplexed way through intensities, uncontrollable lust, flowing secretions, and sensual experience. I shall therefore suggest reading the scene through the body, and by asking what the the body does rather than merely what it means. I thus propose reading the mututo nexu which appears in the prologue in the context of the nexus of body and mind, of physical shapes and mental consciousness.

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Whitlock, Matthew G. "The Wrong Side Out With(out) God: An Autopsy of the Body Without Organs." Deleuze and Guattari Studies 14, no. 3 (2020): 507–32. http://dx.doi.org/10.3366/dlgs.2020.0414.

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While the Deleuzo-Guattarian concept of ‘body without organs’ (BwO) is developed alongside their critique of Freudian and Lacanian psychoanalysis, it is also developed alongside their critique of Christianity, most poignantly in the sixth plateau of A Thousand Plateaus. Here Deleuze and Guattari quote Antonin Artaud in order to show how ‘the judgment of God weighs upon and is exercised against the BwO’. In order to understand this relationship between judgement of God and the BwO, this essay explores Deleuze's critiques of Christianity in his earlier works and concludes that the BwO, much like Artaud's own poetry, is developed in contrast to an internalised form of Christianity.

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Journal articles on the topic 'Body without Organs'

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