Academic literature on the topic 'Deleuze – Guattari'
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Journal articles on the topic "Deleuze – Guattari"
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Alliez, Eric. "Der Guattari-Deleuze-Effekt." ZMK Zeitschrift für Medien- und Kulturforschung 2/1/2011: Offene Objekte 2, no. 1 (2011): 55–74. http://dx.doi.org/10.28937/1000107522.
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Statt von einem Guattari-Effekt auf Deleuze muss man von einem Guattari-Deleuze-Effekt sprechen, um ein wechselseitiges Einwirken in einem gemeinsamen Projekt zu beschreiben, das mit dem Herausgehen aus der klassischen Psychoanalyse beginnt und in den Umbau der Philosophie in der Öffnung auf ihr Außen mündet. Dieser Umbau lässt das Paradigma der Interpretation ebenso hinter sich wie jenes der Struktur. In der Kritik an Lacan vollziehen Deleuze und Guattari die Abkehr vom Postulat des Primats der Sprache als Struktur und eines durch sie immer schon konstituierten und vom Realen ebenso wie von kollektiven Individuationsprozessen abgeschnittenen Subjekts. Die heterogenen Ausdrucksmaterien Hjelmslevs, die das Aufbrechen der Opposition von Sprachzeichen und Materie ermöglichen sowie die Konzepte der Wunschmaschine und mehr noch des Gefüges eröffnen den Weg hin zu einem Politisch-Werden der Philosophie als Wiederaneignung der Produktionsmittel kollektiver Subjektivität. </br></br>In order to understand the collaborators' mutual impact in a joint project that began with Deleuze and Guattari's transgression of classical psychoanalysis and advanced to their complete remodeling of philosophy, the notion of a »Guattari-Deleuze-effect« is more adequate than the presumption an unilateral »Guattari-effect« upon Deleuze. Furthermore, Deleuze's and Guattari's concerted efforts leave the paradigms of »interpretation« and »structure« behind; in their critique of Lacan, Deleuze and Guattari turn away from the primate of language as structure and the postulate of an always already constituted subject that is cut off both from the real and from collective processes of individuation. Finally, the concept of a heterogeneous »matter of expression,« which, borrowed from Hjelmslev, allows opening up the opposition between linguistic sign and matter, as well as the concepts of »desiring-machine« and »assemblage«, clear the way towards a becoming-political of philosophy, understood as reappropriation of collective subjectivity's means of production.
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Žukauskaitė, Audronė. "SOCIALINIŲ INSTITUCIJŲ KRITIKA GILL ES’IO DELEUZE’O IR FELIXO GUATTARI FILOSOFIJOJE." Problemos 76 (January 1, 2009): 39–51. http://dx.doi.org/10.15388/problemos.2009.0.1944.
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Straipsnyje analizuojama socialinių institucijų kritika, išplėtota Deleuze’o ir Guattari knygose Anti-Oidipas ir Tūkstantis plokštikalnių bei trumpame, bet reikšmingame Deleuze’o tekste „Prierašas apie kontrolės visuomenę“. Deleuze’as ir Guattari kuria mašininę visuomenės sampratą: jų teigimu, skirtingas socialines ir ekonomines formacijas įmanoma įsivaizduoti kaip virtualias mašinas, kurios gali aktualizuotis bet kuriuo istoriniu momentu. Analizuodami valstybės aparatą, Deleuze’as ir Guattari vengia nuorodų į konkrečias valstybes; veikiau jie kalba apie universalią valstybę-formą, kuri veikia kaip užgrobimo aparatas. Valstybė-forma suvokiama kaip suvienodinantis ir standartizuojantis principas, o karo mašina, priešingai, siekia sulaužyti sustingusias formas ir kurti inovacijas. Šie du agregatai – valstybės aparatas ir karo mašina – apibūdina ne tik valstybę ir jai besipriešinančias jėgas, bet persmelkia visas žmogaus veiklos sferas: mokslą, filosofiją, meną. Deleuze’o ir Guattari formuluojama valstybės aparato kritika artima Michelio Foucault disciplinos visuomenės teorijai. Foucault galios samprata taip pat yra mechanicistinė: galia persmelkia sociumą įsikūnydama disciplininiuose aparatuose. Deleuze’as disciplinos visuomenės teorijai priešpriešina savąją kontrolės visuomenės sampratą: priešingai nei disciplininė galia, kuri buvo ilgalaikė, visa apimanti, tačiau netolydi, kontrolė sukuria tolydų ir nuolat kintantį galios tinklą, kuris apraizgo visas žmogaus veiklos sferas.Pagrindiniai žodžiai: socialinės mašinos, valstybės aparatas, karo mašina, disciplinos visuomenė, kontrolės visuomenė.Critique of Social Institutions in Gilles Deleuze’s and Felix Guattari’s PhilosophyAudronė Žukauskaitė SummaryThe article discusses Deleuze’s and Guattari’s notions of society and state. In Anti-Oedipus, Deleuze and Guattari analyze the territorial, despotic and capitalist machines which are seen not as different stages of historical evolution but as different types of an abstract machine. In A Thousand Plateaus Deleuze and Guattari develop the mechanistic notion of the state: the state – form is an abstract machine or a diagram which can be actualized in different historical state forms. The state – form is juxtaposed to another type of assemblage called the nomadic war machine. If the state-form functions as a principle of unification and standardization, the war machine is seen as a principle of metamorphic transformations and innovations. Deleuze and Guattari’s theories of society and state are compared with Michel Foucault’s mechanistic notion of society. Deleuze contrasts his notion of control society to the notion of discipline society by Foucault. If the mechanisms of discipline are discontinuous and function in precise space areas, the mechanisms of control produce continuous and all-encompassing networks which totally merge with our corporeal existence.Keywords: social machines, state apparatus, war machine, discipline society, control society.
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Žukauskaitė, Audronė. "GILLES’IO DELEUZE’O IR FELIXO GUATTARI MIKROPOLITIKA ŠIUOLAIKINĖS FILOSOFIJOS KONTEKSTE." Problemos 75 (January 1, 2009): 34–43. http://dx.doi.org/10.15388/problemos.2009.0.1978.
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Straipsnyje analizuojama Gilles’io Deleuze’o ir Felixo Guattari kuriama mikropolitikos samprata, kuri priešpriešinama makropolitikai, veikiančiai pripažintų politinių teorijų ir apibrėžtų tapatybių lygmenyje. Mikropolitikos projektas siejamas su tapsmo mažuma, mažosios literatūros, mažosios politikos sampratomis, kurios nukreiptos ne į tapatybės kūrimą, bet į tapsmo procesą, inovaciją, eksperimentą. Deleuze’as ir Guattari teigia, jog tapsmas mažuma yra universalus procesas, kurio tikslas – kiekvieno individo autonomija. Deleuze‘o ir Guattari universalaus tapsmo koncepcija priešpriešinama Alaino Badiou kuriamai karingojo universalizmo sampratai. Badiou postuluojamas universalizmas iš pirmo žvilgsnio yra panašus į Deleuze’o ir Guattari siūlomos tapsmo teorijos universalumą, tačiau abiejų teorijų turinys radikaliai skiriasi. Deleuze’ui ir Guattari pats tapsmas mažuma yra universalus procesas; Badiou, priešingai, mažumas ir skirtumus pasitelkia tam, kad juos redukuotų į lygybę ir vienodumą. Badiou siekia panaikinti skirtumus dėl universalizmo, kuris pasiekiamas per tiesos įvykį, bendrą visiems ir kiekvienam.Pagrindiniai žodžiai: mikropolitika, mažoji literatūra, tapsmas mažuma, paskirybė, universalizmas.Gilles Deleuze and Felix Guattari’s Micropolitics in the Context of Contemporary PhilosophyAudronė Žukauskaitė SummaryThe article discusses Deleuze and Guattari’s concept of micropolitics in relation with the notions of minor literature and becoming-minoritarian. The concept of minor literature appears in Deleuze and Guattari’s Kafka: Toward a Minor Literature and is defined by three characteristics: 1) the deterritorialization of language; 2) the connection of the individual to a political immediacy; 3) the collective assemblage of enunciation. The notion of minor literature is closely related with the notion of becoming-minoritarian developed in A Thousand Plateaus. Deleuze and Guattari claim that becoming-minoritarian is the universal figure of consciousness. In this sense, any kind of becoming is a revolutionary act, because it changes the political constellation of power and enables the repressed to reach an autonomous condition. The concept of becoming-minoritarian is introduced to the contemporary political context through the notion of minor politics, discussed by Nicholas Thoburn. Minor politics is seen not as a fetishization of marginal identity but rather as a possibility to legitimize the existence of those who lack any social identity. In this sense, the notions of becoming-minoritarian and minor politics are contrasted with Alain Badiou’s claim to universality: the question is raised as to whether becoming-minoritarian should necessarily end in autonomy, as Deleuze and Guattari argue, or, by contrast, whether it should seek to universalize the minor and in this way raise the claim for universal justice.Keywords: micropolitics, minor literature, becoming-minoritiarian, the particular, universalism.
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Stivale, Charles J., and Ronald Bogue. "Deleuze and Guattari." SubStance 20, no. 1 (1991): 117. http://dx.doi.org/10.2307/3684887.
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Bell, Jeffrey A. "History Undone: Towards a Deleuzo-Guattarian Philosophy of History." Deleuze Studies 2, no. 1 (June 2008): 109–19. http://dx.doi.org/10.3366/e1750224108000196.
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For those familiar with the work of Deleuze, and Deleuze and Guattari, it might at first seem unwise to pursue a Deleuze and Guattarian philosophy of history. After all, is it not Deleuze who, in an interview with Antonio Negri, argues that ‘What history grasps in an event is the way it’s actualized in particular circumstances; the event's becoming is beyond the scope of history'? (Deleuze 1995 : 170). And more damningly, Deleuze adds, ‘History isn’t experimental, it's just the set of more or less negative preconditions that make it possible to experiment with something beyond history' (Deleuze 1995 : 170). History, in short, is a starting point for experimental work, but it is precisely history ‘that one leaves behind in order to “become,” that is, to create something new’ (1995: 171). Similarly in A Thousand Plateaus, Deleuze and Guattari argue that ‘History is made by those who oppose history (not by those who insert themselves into it, or even reshape it)’ (Deleuze and Guattari 1987 : 295). In the very first line of his book, Lampert recognizes the possible conclusion these citations might lead one to, namely, ‘Deleuze and Guattari’s philosophy of becoming seems at times opposed to the very idea of historical succession' (1); and yet, as Lampert adeptly demonstrates, it would be a mistake to conclude that opposing history to ‘create something new’, ‘something beyond history’, necessarily entails being hostile to history, to the ‘idea of historical succession’, and thus to a philosophy of history.
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Saldanha, Arun, and Hannah Stark. "A New Earth: Deleuze and Guattari in the Anthropocene." Deleuze Studies 10, no. 4 (November 2016): 427–39. http://dx.doi.org/10.3366/dls.2016.0237.
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Twenty years after his death, Deleuze's thought continues to be mobilised in relation to the most timely and critical problems society faces, foremost amongst which is the Anthropocene. What might the significance of Deleuze and Guattari be in relation to the new and urgent set of concerns that the Anthropocene engenders? Deleuze's work presaged much of the concept of the Anthropocene, not only in his sustained challenges to humanism, anthropocentrism and capitalism, but also through his interest in geology and the philosophy of time. Guattari gave his work an ‘ecosophical’ and ‘cartographical’ dimension and spoke of a ‘mechanosphere’ covering the planet. Together, Deleuze and Guattari advocated a ‘geophilosophy’ which called for a ‘new earth’ along with ‘new peoples’. Not only does the work of Deleuze and Guattari offer a range of useful concepts that can be applied to contemporary global problems such as anthropogenic climate change, peak oil and the exploitation of the nonhuman, but it also models the kind of interdisciplinarity that the epoch of the Anthropocene requires. This special issue of Deleuze Studies engages the many philosophical tools provided by Deleuze and Guattari and their interlocutors in order to critically approach our particularly tense moment in terrestrial history. Simultaneously, it asks how this moment could change the ways in which Deleuze and Guattari are further developed.
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Haesbaert e Glauco Bruce, Rogério. "A Desterritorialização na Obra de Deleuze e Guattari." GEOgraphia 4, no. 7 (September 21, 2009): 7. http://dx.doi.org/10.22409/geographia2002.47.a13419.
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RESUMO Desterritorialização é uma noção central na obra de Gilles Deleuze e Felix Guattari. Este texto objetiva esclarecer o seu sentido, como uma forma de promover o estimulante diálogo que estes autores propõem para com a Geografia. Palavras-chave: Desterritorialização, Território, Gilles Deleuze, Felix Guattari.ABSTRACT Deterritorialization is a central notion at Gilles Deleuze and Felix Guattari’s work This text aims to clarify its sense as a way to promote the stimulating dialogue with Geography. Keywords: Deterritorialization, Territory, Gilles Deleuze, Felix Guattari.
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Haesbaert e Glauco Bruce, Rogério. "A Desterritorialização na Obra de Deleuze e Guattari." GEOgraphia 4, no. 7 (September 21, 2009): 7. http://dx.doi.org/10.22409/geographia2002.v4i7.a13419.
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RESUMO Desterritorialização é uma noção central na obra de Gilles Deleuze e Felix Guattari. Este texto objetiva esclarecer o seu sentido, como uma forma de promover o estimulante diálogo que estes autores propõem para com a Geografia. Palavras-chave: Desterritorialização, Território, Gilles Deleuze, Felix Guattari.ABSTRACT Deterritorialization is a central notion at Gilles Deleuze and Felix Guattari’s work This text aims to clarify its sense as a way to promote the stimulating dialogue with Geography. Keywords: Deterritorialization, Territory, Gilles Deleuze, Felix Guattari.
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Choat, Simon. "Deleuze, Marx and the Politicisation of Philosophy." Deleuze Studies 3, Suppl (December 2009): 8–27. http://dx.doi.org/10.3366/e1750224109000695.
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Against those who wish to marginalise Deleuze's political relevance, this paper argues that his work – including and especially that produced before his collaborations with Guattari – is not only fundamentally political but also profoundly engaged with Marx. The paper begins by focusing on different possible strategies for contesting the claim that Deleuze is apolitical, attempting to debunk this claim by briefly considering Deleuze's work with Guattari. The bulk of the paper is concerned with a close examination of the appearance of Marx in both Nietzsche and Philosophy and Difference and Repetition, establishing that the ‘pre-Guattari’ Deleuze was fully engaged with both politics and Marx and demonstrating that the concepts and arguments of the Marxist politics of the Deleuze–Guattari books can be traced back to Deleuze's own work. It is argued that an analysis of Deleuze's work on Marx is significant not only for deepening our understanding of Marx, but also for understanding the possibilities for Deleuzian politics.
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Garo, Isabelle, and Anne Sauvagnargues. "Deleuze, Guattari et Marx." Actuel Marx 52, no. 2 (2012): 11. http://dx.doi.org/10.3917/amx.052.0011.
Full textDissertations / Theses on the topic "Deleuze – Guattari"
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Barthold, Charles. "Resisting financialisation with Deleuze and Guattari." Thesis, University of Leicester, 2015. http://hdl.handle.net/2381/32895.
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This thesis wanted to operate two tasks. First, this thesis sought to perform a description of the contemporary functioning of the economy, that is to say of capitalism. This entailed an analysis of the current financialisation of world capitalism. Second, this thesis wanted to identify a revolutionary resistant subjectivity to financialisation. This implied to look for a subjectivity which could successfully resist the power of finance. The first task, that is to say the description of the contemporary economy, was performed through an engagement with an interdisciplinary and Marxian literature that problematised financialisation as a process related not only to the economy and production, but also to the State, social reproduction and even subjectivity. Marxism allowed me to understand the dynamics of capitalism and the current centrality of finance, which was expressed by the concept of financialisation. However, Marxism was unable to provide a sophisticated political strategy which would be based on a specific revolutionary subjectivity. Marx’s oeuvre never provided very effective political strategies. Therefore, the political economy of Marx was often complemented by Leninism as a form of political strategy, based on party politics and the vanguard of the proletariat. However, Leninism was connected to Fordist capitalism. Therefore, a new political strategy was needed in the context of financialisation. The work of Deleuze and Guattari provided a novel conceptualisation of subjectivity which could articulate a revolutionary resistance to financialisation. My revolutionary understanding of the oeuvre of Deleuze and Guattari was situated by an analysis of their reception by political philosophy because alternative interpretations existed. Therefore, this thesis sought to operate a fruitful dialogue, that is to say a resonance between Marx and Deleuze and Guattari.
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Santos, Zamara Araujo dos 1966. "A geofilosofia de Deleuze e Guattari." [s.n.], 2013. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280012.
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Orientadores: Luiz Benedicto Lacerda Orlandi, Anne SauvagnarguesTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas
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Resumo: A Geofilosofia é um conceito tardio na obra de Deleuze e Guattari e, embora se aplique ao último livro em parceria, Qu'est-ce que la Philosophie ?, trata-se de uma noção que envolve suas principais criações conceituais, circunscrevendo o período de Capitalisme et schizophrénie, mas dialogando com noções e momentos distintos da obra dos autores. Sob a rubrica da noção, a filosofia consagra a conexão de um plano de imanência absoluto derivado de um meio imanente e social que constitui a conjunção de relações variáveis entre o território e a terra. Assim, o ato de pensar não gravita sob a órbita das categorias sujeito e objeto, mas concerne a um meio intensivo e contingente, que, compondo uma ambiência de circunstâncias externas, demarca um campo de conexões e fronteiras de relações múltiplas e devires que contornam o molar e o molecular, estabelecendo um regime de troca, captura e sobrecodificação dos códigos. Nesse traçado, o pensamento e os conceitos invocam um "fora", um devir molecular, devires animais e imperceptíveis que povoam o território e os agenciamentos, perfilham conexões, ramificações heterogêneas e rizomáticas que seguem por linhas intensivas, conjurando forças e movimentos da terra que operam por movimentos diagramáticos, geodésia e desterritorialização. Configura-se, com efeito, uma cartografia dos deslocamentos, direções e trajetos que circunscreve o mapa de uma geografia agitada por linhas de fuga, longitudes e latitudes, sendo essas, portanto, as condições do plano de imanência absoluto do pensamento, de sua desterritorialização e reterritorialização
Abstract: Geophilosophy is a lag concept in Deleuze and Guattari's work, and besides it can be applied at the last book in partnership Qu'est-ce que la Philosophie?, it is a notion that involves their main conceptual creations, circumscribing the period of Capitalisme et schizophrénie, but in dialogue with distincts notions and moments of both autors work. Under the heading of the notion, philosophy consecrates the conexion of an absolut immanence plan derivative of a social and immanent environment that constitutes the conjunction of variable relations between the territory and the earth. This way, the act of thinking doesn't gravitate in the orbit of the categories of subject and object, but concerns to a intensive and contingent environment, that, setting an ambience of external circunstances, delimits a field of conexions and borders, of multiple relations and becomings that skirts the molar and the molecular, establishing a system of change, capture and overcoding of the codes. In this route, the thought and the concepts invocate an "outside", a molecular becoming, animal and inconspicuous becomings that settle the territory and the assemblages, profiling conexions, heterogeneous and rhizomatic ramifications that follow by intensive lines, conjuring forces and movements of earth that operates by diagrammatic movements, geodey and deterritorialization. Setting up, in effect, a cartography of displacements, directions and pathways that circumscribes the map of a geography agitated by creepage, longitudes and latitudes, being these, by the way, the conditions of the absolut immanence plan of thinking, of its deterritorialization and reterritorialization
Doutorado
Filosofia
Doutor em Filosofia
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Araujo, dos Santos Zamara. "A geophilosofia de Deleuze e Guattari." Thesis, Paris 10, 2013. http://www.theses.fr/2013PA100135/document.
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La Géophilosophie est un concept tardif dans l’oeuvre de Deleuze et Guattari, et bien qu’il s’applique au dernier livre qu’ils ont écrit ensemble « Qu´est-ce que la Philosophie ? », il s’agit d’une notion qui enveloppe leurs principales créations conceptuelles et circonscrit la période de « Capitalisme et schizophrénie », tout en dialoguant avec des notions et des moments distincts de l’oeuvre des auteurs. Sous la rubrique de cette notion, la philosophie se définit selon le rapport entre un plan d’immanence qu’il s’agira de définir et d’un milieu immanent et social constituant une conjonction de relations variables entre le territoire et la terre. Ainsi l’acte de penser ne gravite-t-il pas dans l’orbite des catégories du sujet et de l’objet, mais concerne un milieu intensif et contingent qui, tout en composant une milieu de circonstances extérieures, délimite un champ de connexions et frontières, de relations multiples et de devenirs, qui contournent le molaire et le moléculaire en établissant un régime d’échange, de capture et de surcodage de codes. Selon ce tracé, la pensée et les concepts invoquent un “ dehors”, un devenir moléculaire, que Deleuze et Guattari analysent en utilisant les concepts de devenirs-animaux et imperceptibles. Ce sont ces concepts que nous cherchons à expliquer, dans la mesure où ils explorent le caractère géophilosophique de la pensée, dans son rapport aux concepts de territoire et d’agencements. Nous entendons en délinéer les connexions, les ramifications hétérogènes et rhizomatiques qui suivent des lignes intensives en conjurant des forces et des mouvements de la terre, et qui opèrent par des mouvements diagrammatiques, géodésie et déterritorialisation. En effet, une cartographie des déplacements, directions et chemins circonscrivant la carte d’une géographie agitée par des lignes de fuite, des longitudes et des lattitudes est configurée. Ces conditions définissent le plan d’immanence de la pensée, de sa déterritorialisation et de sa reterritorialisationGeophilosophy is a lag concept in Deleuze and Guattari’s work, and besides its can be applied at the last book in partnership « Qu´est-ce que la Philosophie ? », it is a notion that involves their main conceptual creations, circumscribing the period of Capitalisme et schizophrénie, but in dialogue with distincts notions and moments of both autors work. Under the heading of the notion, philosophy consecrates the conexion of a absolut immanence plan derivative of a social and immanent environment that constitutes the conjunction of variable relations between the territory and the earth. This way, the act of thinking doesn’t gravitate in the orbit of the categories of suject and object, but concerns to a intensive and contingent environment, that, setting an ambience of external circunstances, delimits a field of conexions and borders, of multiple relations and becomings that skirts the molar and the molecular, establishing a system of change, capture and overcoding of the codes. In this route, the thought and the concepts invocate an « outside », a molecular becoming, animal and inconspicuous becomings that settle the territory and the assemblages, profiling conexions, heterogeneous and rhizomatic ramifications that follow by intensive lines, conjuring forces and movements of earth that operates by diagrammatic movements, geodey and deterritorialization. Setting up, in effect, a cartography of displacements, directions and pathways that circumscribes the map of a geography agitated by creepage, longitudes and latitudes, being these, by the way, the conditions of the absolut immanence plan of thinking, of its deterritorialization and reterritorialization
A Geofilosofia é um conceito tardio na obra de Deleuze e Guattari e, embora se aplique aoúltimo livro em parceria, Qu´est-ce que la Philosophie ?, trata-se de uma noção queenvolve suas principais criações conceituais, circunscrevendo o período de Capitalisme etschizophrénie, mas dialogando com noções e momentos distintos da obra dos autores. Soba rubrica da noção, a filosofia consagra a conexão de um plano de imanência absolutoderivado de um meio imanente e social que constitui a conjunção de relações variáveisentre o território e a terra. Assim, o ato de pensar não gravita sob a órbita das categoriassujeito e objeto, mas concerne a um meio intensivo e contingente, que, compondo umaambiência de circunstâncias externas, demarca um campo de conexões e fronteiras derelações múltiplas e devires que contornam o molar e o molecular, estabelecendo umregime de troca, captura e sobrecodificação dos códigos. Nesse traçado, o pensamento e osconceitos invocam um “fora”, um devir molecular, devires animais e imperceptíveis quepovoam o território e os agenciamentos, perfilham conexões, ramificações heterogêneas erizomáticas que seguem por linhas intensivas, conjurando forças e movimentos da terra queoperam por movimentos diagramáticos, geodésia e desterritorialização. Configura-se, comefeito, uma cartografia dos deslocamentos, direções e trajetos que circunscreve o mapa deuma geografia agitada por linhas de fuga, longitudes e latitudes, sendo essas, portanto, ascondições do plano de imanência absoluto do pensamento, de sua desterritorialização ereterritorialização
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Ferreira, Rafael Leopoldo Antonio dos Santos. "Deleuze e Guattari: crítica a psicanálise freudiana." Universidade Federal de Juiz de Fora, 2015. https://repositorio.ufjf.br/jspui/handle/ufjf/2233.
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OBJETIVO: O principal objetivo deste trabalho é fazer um levantamento da crítica dos filósofos Gilles Deleuze e Félix Guattari ao psicanalista Sigmund Freud. Antes de adentramos neste principal objetivo, no entanto, perpassamos brevemente a constituição da Filosofia da Psicanálise, posto que este trabalho se encontra nesta linha de pesquisa. Colocado este elemento é analisado um pouco da história da psicanálise para compreendermos o local que Deleuze e Guattari se encontram. Diante destes pontos introdutórios nos voltamos a obra O Anti-Édipo: capitalismo e esquizofrenia. Neste livro delimitamos a crítica a psicanálise em seus principais elementos. Exposta a análise dos filósofos da obra freudiana fazemos um segundo movimento que é uma análise dos textos de Freud. Esta análise tenta perpassar e reconstituir os principais conceitos criticados pelos filósofos como, por exemplo, o desejo, o inconsciente, o complexo de Édipo e a castração. Esta reconstituição dos conceitos freudianos se dá na medida do possível sem a lente deleuzo-guattariana. Assim sendo, é admissível fazermos um terceiro movimento que é pensar a crítica de Deleuze e Guattari a Freud.
Objective: The main objective of this work is to analyze the critic of Gilles Deleuze and Felix Guattari to Sigmund Freud work. However, before we enter this main goal, we briefly see the constitution of Philosophy of Psychoanalysis, since this work is in this line of research. Set this point we see part of the history of psychoanalysis to understand the place of Deleuze and Guattari on it. After these introductory points we turn to the book Anti-Oedipus: capitalism and squizophrenia. In this book we delimit the criticism of psychoanalysis in its main elements. Exposed the analysis of Freud’s work made by the philosophers we make a second movement that is analyze Freud’s work. This analysis attempts to pervade and replenish the mains concepts criticized, for example, the desire, the unconscious, the Oedipus complex and Castration. This reconstitution of Freudian concepts is given as far as possible without the Deleuze-guattarian lens. Now, we have the possibility of one third movement that is to think the criticism of Deleuze and Guattari to Freud.
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Carneiro, Altair de Souza. "Deleuze & Guattari: uma ética dos devires." Universidade Estadual do Oeste do Parana, 2013. http://tede.unioeste.br:8080/tede/handle/tede/2046.
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Cette dissertation recherche l éthique des devenirs présente dans les uvres de Gilles Deleuze et Félix Guattari. D abord, elle aborde la Philosophie Pratique créée par les philosophes cités ci-dessus; souligne le privilège donné au mouvement plutôt qu au repos, à la variation continue au détriment de la forme déterminée et de la structure, aux videments qui sont toujours en voie de dissoudre l organisation et la stabilité des structures endurcies, à l indéfini sur ce qui a déjà fini, à la primauté de l informel et de l illimité sur l équilibre des formes et la mesure des limites; elle aborde aussi les paires conceptuelles nomadisme et sédentarisation, déterritorialisation et territoire, moléculaire et molaire. Pour montrer que cette éthique des devenirs se rapporte directement à une politique de l existence, la deuxième partie de la recherche recourt aux procédés artistiques théâtral de Carmelo Bene et littéraire de Franz Kafka; telles créations fonctionnent comme des outils pour la création du concept de mineur , ce qui est indispensable à l invention du concept de devenir, d une fois que tout devenir est mineur. Finalement, au troisième chapitre, on présente une typologie des devenirs qui affirme l immanence de l existence; typologie produite sans prétention d universalité car il ne s agit pas d une représentation pour tous, ni avec de l ambition essentialiste, car elle n affirme pas que ces types soient une essence pour tous, moins encore qu ils soient les uniques composants d une typologie des devenirs; les types choisis ont eu, en tant que critère, la plus grande insistance dans l uvre des philosophes, et ce sont bien eux qui, dans la perspective de cette recherche, rendent possible l accomplissement d une éthique des devenirs, quels qu ils soient: devenir-femme, devenir-enfant, devenir-animal, devenir-révolutionnaire et devenir-imperceptible. La recherche a été produite dans le cadre du Projet Escrileituras: um modo de ler-escrever em meio à vida de l Observatoire de l Education/CAPES/INEP-2010 réalisé conjointement à l UFRGS, à l UNIOESTE, à l UFPel et à l UFMT , qui a comme référentiel théorique la Philosophie de la Différence et s occupe de faire de la pensée le chemin même de sa production; à travers des parcours inconnus et ouverts trace des détours et opère des ruptures avec le déjà su et légitimé comme des vérités instituées; pensée qui opère orientée par une politique et une éthique des devenirs, où la création est indispensable pour rebattre les phénomènes d imitation et de standardisation en produisant des manières de vie inouïes.
Esta dissertação investiga a ética dos devires presente nas obras de Gilles Deleuze e Félix Guattari. Em um primeiro momento aborda a Filosofia Prática criada pelos referidos filósofos; destaca o privilégio que é dado ao movimento ao invés do repouso, à variação contínua em detrimento da forma determinada e da estrutura, aos vazamentos que sempre estão em vias de dissolver a organização e a estabilidade das estruturas enrijecidas, ao indefinido sobre o já acabado, à primazia do informal e ilimitado sobre o equilíbrio das formas e a medida dos limites; também aborda os pares conceituais nomadismo e sedentarismo, desterritorialização e território, molecular e molar. A fim de mostrar que esta ética dos devires está diretamente relacionada com uma política da existência, a segunda parte da pesquisa recorre aos procedimentos artísticos teatral de Carmelo Bene e literário de Franz Kafka, os quais funcionam como ferramentas para a criação do conceito de menor , o qual é imprescindível para a invenção do conceito de devir, uma vez que todo devir é menor. Por fim, no terceiro capítulo, é apresentada uma tipologia dos devires que afirma a imanência da existência; tipologia produzida sem pretensão de universalidade, porque não se trata de uma representação para todos, nem com ambição essencialista, pois não afirma que estes tipos sejam uma essência para todos, menos ainda que sejam os únicos componentes de uma tipologia dos devires; os tipos escolhidos tiveram como critério a maior insistência na obra dos filósofos, e são eles que, na perspectiva desta pesquisa, possibilitam a efetivação de uma ética dos devires, quais sejam: devir-mulher, devir-criança, devir-animal, devir-revolucionário e devir-imperceptível. A pesquisa foi produzida no âmbito do Projeto Escrileituras: um modo de ler-escrever em meio à vida do Observatório da Educação/CAPES/INEP-2010 realizado concomitantemente na UFRGS, na UNIOESTE, na UFPel e na UFMT , o qual tem como referencial teórico a Filosofia da Diferença e ocupa-se de fazer do pensamento o próprio caminho de sua produção; através de percursos desconhecidos e abertos traça desvios e opera rupturas com o já sabido e legitimado como verdades instituídas; pensamento este que opera orientado por uma política e uma ética dos devires, em que a criação é imprescindível para rebater os fenômenos de imitação e de padronização produzindo modos de vida inauditos.
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Nail, Thomas. "Returning to Revolution: Deleuze, Guattari, and Zapatismo." Thesis, University of Oregon, 2011. http://hdl.handle.net/1794/12569.
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249 pagesWe are witnessing today the beginning of a return to and renewal of the theory and practice of political revolution. This return to revolution, however, takes none of the traditional forms: the capture of the state, the political representation of the party, the centrality of the proletariat, or the leadership of the vanguard. Rather, given the failure of such tactics over the last century, coupled with the socio-economic changes brought by neoliberalism in the 1980s, revolutionary strategy has developed in a more heterogenous and non-representational direction. The aim of this dissertation is to map an outline of this new direction by drawing on the theory and practice of two of its main inspirations: French political philosophers Gilles Deleuze and Félix Guattari and, what the New York Times has called “the first post-modern revolution,” the 1994 Zapatista Uprising in Chiapas, Mexico. The aim of this dissertation is thus threefold. First, I provide a philosophical clarification and outline of a revolutionary strategy that both describes and advances the process of constructing real alternatives to state-capitalism. Second, I focus on three influential and emblematic figures of revolutionary history, mutually disclosive of one another, as well as this larger revolutionary return: Deleuze, Guattari, and the Zapatistas. Third, and more specifically, I propose four novel theoretical practices that characterize this return to revolution: (1) a multi-centered diagnostic of political power; (2) a prefigurative theory of political transformation; (3) a participatory theory of the body politic; and (4) a theory of political belonging based on mutual global solidarity.
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Park, Daeseung. "La stratégie minoritaire chez Deleuze et Guattari." Thesis, Toulouse 2, 2020. http://www.theses.fr/2020TOU20003.
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La présente thèse se propose d’examiner les éléments de la stratégie d’émancipation dans la perspective guattaro-deleuzienne de la minorité. L’enjeu est de montrer comment le « devenir-minoritaire » élaboré dans Mille plateaux opère comme « stratégie minoritaire » révolutionnaire. L’opposé de celle-ci est la « stratégie majoritaire » que représente la théorie de Gramsci sur l’« hégémonie ». Afin de définir ces deux stratégies et de formuler leur « antinomie », nous prenons d’abord la réflexion de Balibar sur les « stratégies de civilité » pour guide de la recherche. Cette thèse a trois moments. La Première partie porte sur le concept de « stratégie » : du 12ᵉ des Mile plateaux sur la « machine de guerre », nous dégageons le concept de « pure stratégie » qui distingue les deux stratégies au niveau du concept de stratégie. Dans la Deuxième partie, la théorie gramscienne de la subalternité et du « bloc historique » est traduite en perspective guattaro-deleuzienne, si bien que nous concevons la subalternité et la minorité comme constituant un « bloc de devenir ». Il s’avère ainsi que la stratégie gramscienne est constituée par un double mouvement de l’hégémonie et du devenir-subalterne. Cette traduction nous permet de percevoir le rapport entre les deux stratégies comme une coexistence antinomique. Il y a d’abord une impossibilité d’articuler entre celles-ci : un groupe social mineur déclarerait dans la stratégie majoritaire que « nous sommes tous humains », tandis que la puissance révolutionnaire de la stratégie minoritaire consiste à affirmer que « nous ne sommes pas humains, vous ne l’êtes pas non plus, et on devient tous sauvage, animal, inhumain et moléculaire ». Toutefois, ces deux stratégies antinomiques coexistent dans les luttes actuelles des minorités contre l’axiomatique capitaliste mondiale. Enfin, Il s’agit dans la Troisième partie d’examiner les problèmes qui se posent dans cette coexistenceThis thesis attempts to examine elements of the strategy of emancipation from Deleuze and Guattari’s perspective of the minority. It is about showing how the "becoming-minoritarian" developed in A Thousand Plateaus works as a revolutionary "minoritarian strategy". Its opposite is the "majoritarian strategy" represented by the Gramscian theory of "hegemony". In order to define these two strategies and formulate their "antinomy", we first take Balibar’s reflection on "strategies of civility" as a guide for research. The thesis has three moments. The First part deals with the concept of "strategy": from the 12th Plateau of A Thousand Plateaus on the "War machine", we bring out the concept of "pure strategy" which distinguishes the two strategies in terms of the concept of strategy. In the Second part, the Gramscian theory of subalternity and the "historical bloc" is translated into the Guattaro-Deleuzian perspective, so that we conceive of subalternity and minority as constituting a "block of becoming". Thus, it turns out that Gramsci’s strategy consists of a double movement of hegemony and becoming-subaltern. This translation allows us to understand the relationship between the two strategies as an antinomic coexistence. First, there is an impossibility of articulating between them: a minor social group will declare in the majoritarian strategy that "we are all human", while a revolutionary power of the minoritarian strategy consists in asserting that "we are not human, neither are you, and we all become savage, animal, inhuman and molecular". However, these two antinomic strategies coexist in the current struggles of minorities against the world capitalist axiomatic. Finally, the Third part examines problems that arise from this coexistence
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Butchart, Garnet Creighton. "Immanent relations, Deleuze and Guattari in cultural studies." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ38527.pdf.
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Lam, Pui-wah June. "The thought without image of Deleuze and Guattari." Click to view the E-thesis via HKUTO, 2006. http://sunzi.lib.hku.hk/hkuto/record/B36923539.
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Lam, Pui-wah June, and 林佩華. "The thought without image of Deleuze and Guattari." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2006. http://hub.hku.hk/bib/B36923539.
Full textBooks on the topic "Deleuze – Guattari"
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Buchanan, Ian, K. George Varghese, and N. Y. Manoj. Deleuze, Guattari and India. London: Routledge India, 2021. http://dx.doi.org/10.4324/9781003217336.
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Antonioli, Manola. Géophilosophie de Deleuze et Guattari. Paris: L'Harmattan, 2003.
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1925-1995, Deleuze Gilles, and Guattari Félix 1930-1992, eds. Deleuze and Guattari on architecture. New York, NY: Routledge, 2015.
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Aracagök, Zafer. Atopological Trilogy: Deleuze and Guattari. Brooklyn, NY: punctum books, 2015.
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O’Sullivan, Simon. Art Encounters Deleuze and Guattari. London: Palgrave Macmillan UK, 2006. http://dx.doi.org/10.1057/9780230512436.
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1980-, Preteseille Benoît, ed. Deleuze & Guattari à vitesse infinie. Paris, France: Ollendorff & Desseins, 2009.
Find full textBook chapters on the topic "Deleuze – Guattari"
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Sanders, Olaf. "Deleuze/Guattari." In International Handbook of Philosophy of Education, 103–14. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-72761-5_10.
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Berardi, Franco. "Deleuze and the Rhizomatic Machine." In Félix Guattari, 43–72. London: Palgrave Macmillan UK, 2008. http://dx.doi.org/10.1057/9780230584488_7.
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Wild, Gerhard. "Deleuze, Gilles / Guattari, Félix." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_22792-1.
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Bonfiglio, Thomas Paul. "Misrepresentations: Deleuze and Guattari." In The Psychopathology of American Capitalism, 65–75. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-55592-8_4.
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Wild, Gerhard. "Deleuze, Gilles / Guattari, Félix." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_22792-2.
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Wild, Gerhard. "Deleuze, Gilles / Guattari, Félix." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_22793-1.
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Gough, Noel. "Deleuze and Guattari and Curriculum." In Encyclopedia of Educational Philosophy and Theory, 1–6. Singapore: Springer Singapore, 2015. http://dx.doi.org/10.1007/978-981-287-532-7_99-1.
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Emerling, Jae. "Gilles Deleuze and Félix Guattari." In Theory for Art History, 124–32. Second edition. | London; New York: Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780203113899-17.
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Gough, Noel. "Deleuze and Guattari and Curriculum." In Encyclopedia of Educational Philosophy and Theory, 392–98. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-287-588-4_99.
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Fahle, Oliver. "Gilles Deleuze und Félix Guattari." In Handbuch Medienpädagogik, 233–38. Wiesbaden: VS Verlag für Sozialwissenschaften, 2008. http://dx.doi.org/10.1007/978-3-531-91158-8_31.
Full textConference papers on the topic "Deleuze – Guattari"
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Tosel, Natascia. "THE POLITICAL PHILOSOPHY AS UTOPIA IN DELEUZE AND GUATTARI." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.112.
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Gatti, Daniela, and Aline Silva Brasil. "“O Corpo-Lugar”: revisitações através de Deleuze e Guattari." In XXIII Congresso de Iniciação Científica da Unicamp. Campinas - SP, Brazil: Galoá, 2015. http://dx.doi.org/10.19146/pibic-2015-36978.
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Cebral Loureda, Manuel. "herm3TIC-tv: Prototype of a human and social sciences laboratory based on Deleuze-Guattari philosophy and the application of the new ICT." In XXII CONGRESSO INTERNACIONAL DA SOCIEDADE IBEROAMERICANA DE GRÁFICA DIGITAL. São Paulo: Editora Blucher, 2018. http://dx.doi.org/10.5151/sigradi2018-1301.
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Huerta Ramón, Ricard. "Disidencias sexuales, estéticas Museari, procesos críticos en el aula y ritos online mediante el proyecto Arteari." In IV Congreso Internacional Estética y Política: Poéticas del desacuerdo para una democracia plural. València: Editorial Universitat Politècnica de València, 2019. http://dx.doi.org/10.4995/cep4.2019.10538.
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El potencial del entorno online para impulsar políticas culturales e innovaciones educativas está en conexión con nuestra habilidad para redefinir las relaciones entre la escuela, el museo y la universidad (Sancho, Hernández y Rivera, 2016). Por su parte, el arte contemporáneo y la educación artística están tomando una deriva social que tiene entre sus frentes más activos la lucha por los derechos humanos (Deleuze y Guattari, 2004). Conscientes de la necesidad de implicarnos en estos avances de orden tecnológico y de equilibrio social, se creó Museari, un museo online en el que se desarrollan proyectos para mejorar la situación de los colectivos LGTB, coordinando actividades a través del arte, la historia y la educación. Museari utiliza el ciberespacio para crear redes entre profesorado y alumnado, defendiendo la diversidad (Huerta, 2016). Como museo de arte contemporáneo presenta imágenes y recursos que servirán para atender cuestiones vinculadas a las culturas disidentes, ofreciendo al colectivo docente herramientas adecuadas. En esta línea de trabajo nació el proyecto Arteari. Museari pone en tela de juicio el propio concepto de museo. Precisamente ahora que se está debatiendo por parte de ICOM la nueva definición de museo, desentrañamos algunas cuestiones que parecían evidentes: ¿Quién puede crear o tener un museo?, ¿Quién accede al arte contemporáneo? Auscultamos la relación entre el museo y sus opciones educativas, favoreciendo una interacción de carácter interseccional (Huerta, 2019). Apostamos por la investigación, tanto artística como educativa. Reivindicamos desde lo académico cuestiones que afectan al panorama social, incidiendo en el respeto hacia la diversidad sexual. Atendemos de modo particular las necesidades del colectivo docente. Mientras las grandes multinacionales de la información y la comunicación compiten por reestructurar las novedades en base a criterios básicamente comerciales y de calado economicista, las voces peculiares nos devuelven el entusiasmo mediante escenarios alternativos y comprometidos con las problemáticas acuciantes. En esta línea de creación de entornos culturales innovadores Museari se convierte en un espacio accesible, peculiar, curioso, de entidad activista, un entorno apto para generar reflexiones estéticas y educativas. Además, Museari atiende a las dudas que surgen entre el colectivo docente cuando se abordan temáticas LGTB en el aula. Museari nació por iniciativa de dos profesores universitarios activistas LGTB. Parte de un compromiso que ya no puede entenderse únicamente desde la implicación. Optamos por formar e informar mediante la sensibilización, activando también espacios de reflexión (Patiño, 2017). El modelo combina colección permanente, exposiciones temporales y noticias, impulsando la interactividad con los públicos. Referencias Deleuze, G. y Guattari, F. (2004). Mil mesetas. Capitalismo y esquizofrenia. Valencia: Pre-Textos. Huerta, R. (2016). Transeducar. Arte, docencia y derechos lgtb. Barcelona: Egales. Huerta, R. (2019). Arte para primaria. Barcelona: UOC. Patiño, A. (2017). Todas las pantallas encendidas. Hacia una resistencia creativa de la mirada. Madrid: Fórcola. Sancho, J., Hernández, F. y Rivera, P. (2016). Visualidades contemporáneas, ciudadanía y sabiduría digital: Afrontar las posibilidades sin eludir las tensiones, Relatec Revista Latinoamericana de Tecnología Educativa, 15, 2.
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Castro-Varela, Aurelio. "Afectos transfílmicos: hacer y sentir en torno a la proyección audiovisual." In IV Congreso Internacional Estética y Política: Poéticas del desacuerdo para una democracia plural. València: Editorial Universitat Politècnica de València, 2019. http://dx.doi.org/10.4995/cep4.2019.10492.
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En mi investigación doctoral, titulada Estética de la proyección audiovisual. Asamblea, ficción y derecho a la ciudad en Poble Sec, Barcelona, exploré la práctica estética y pedagógica de dos colectivos surgidos tras el Movimiento 15M: el Cinefòrum de la Assemblea de Veïns i Veïnes de Poble Sec y el Taller de Ficció. Los dos empleaban la proyección de imágenes como principal herramienta de sus actividades, y lo hacían además mediante un dispositivo fluido y móvil que les permitía circular por diversos puntos de un mismo barrio. Miembro activo en ambos casos de estudio, el seguimiento etnográfico que llevé a cabo de sus respectivos devenires trataba de esclarecer un modo de existencia en común a través del “agenciamiento” (Deleuze y Guattari, 1988) de elementos humanos y no-humanos que lo sostenía y de la política sociomaterial que le daba forma. Sin embargo, al término de la escritura de la tesis empecé a valorar que el papel de los afectos había sido crucial en la constitución y desarrollo de tales agenciamientos, a la vez que desatendido en cierta medida por mi investigación. Esta presentación busca restituir esa falta a partir de autoras como Anna Hickey-Moody (2019), Lauren Berlant (2012) o Elizabeth de Freitas (2018). Concretamente, esta última ha calificado como “transindividual sympathy” al “proceso por el que se deviene otro sin borrar al otro” (p. 6). Se trata del ensamblaje afectivo de una serie de personas y cosas cuyas capacidades para obrar o modificar una situación resultan, y se mantienen, heterogéneas. O, en definitiva, de un hacer y sentir conjunto (es decir, alentado por otros y junto a otros). Ahora bien, ¿cómo se puede reconocer ese proceso en términos etnográficos y políticos? ¿Cuáles son sus rastros y sus evidencias, sus intensidades y sus modos de aparecer, sus aperturas y sus límites?