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Journal articles on the topic 'Guattari, Félix'

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Published: 4 June 2021
Last updated: 28 January 2023

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1

Genosko, Gary. "FÉLIX GUATTARI." Angelaki 8, no. 1 (April 2003): 129–40. http://dx.doi.org/10.1080/09697250301196.

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2

Cormann, Enzo. "Félix Guattari, dramaturge chaosmique." Chimères 77, no. 2 (2012): 158. http://dx.doi.org/10.3917/chime.077.0158.

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3

Guattari, Félix, Emmanuel Videcoq, and J. Y. Sparel. "Entretien avec Félix Guattari." Chimères 28, no. 1 (1996): 19–32. http://dx.doi.org/10.3406/chime.1996.2073.

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4

Wald Lasowski, Aliocha. "De Sartre à Félix Guattari." Les Temps Modernes 674-675, no. 3 (2013): 223. http://dx.doi.org/10.3917/ltm.674.0223.

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5

Beaulieu, Alain. "Gilles Deleuze et Félix Guattari." Symposium 12, no. 2 (2008): 196–98. http://dx.doi.org/10.5840/symposium200812235.

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6

Zahm, Olivier. "Félix Guattari et l’art contemporain." Chimères 23, no. 1 (1994): 1–18. http://dx.doi.org/10.3406/chime.1994.1172.

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7

Fourquet, François. "Une intuition de Félix Guattari." Revue du MAUSS 29, no. 1 (2007): 555. http://dx.doi.org/10.3917/rdm.029.0555.

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8

Lima, Vladimir Moreira. "FÉLIX GUATTARI E A POLÍTICA ANTES DO SER." APRENDER - Caderno de Filosofia e Psicologia da Educação, no. 25 (October 20, 2021): 259–78. http://dx.doi.org/10.22481/aprender.i25.8518.

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O objetivo deste texto consiste em explorar uma formulação feita por Gilles Deleuze e Félix Guattari na obra Mil Platôs, a saber, “antes do ser, há a política”. Uma vez que, em outra ocasião, Deleuze fez questão de vincular esta formulação como sendo, no mínimo, um dito de Guatttari, nossa proposta terá como base de investigação algumas temáticas e noções desenvolvidas na obra deste último.
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9

Alliez, Eric. "Guattari with Duchamp, or Du champ from One Sign to the Other." Deleuze and Guattari Studies 16, no. 4 (November 2022): 579–99. http://dx.doi.org/10.3366/dlgs.2022.0495.

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Taking as the focus of enquiry the engagements of Félix Guattari with Marcel Duchamp, namely, those rare passages in Schizoanalytic Cartographies and Chaosmosis, the question of the encounter is posed in the field of the sign, but of a sign ‘destructured’ (as Duchamp du signe), in the sense also that Guattari started by destructuring Lacan (from Psychoanalysis and Transversality to Anti-Oedipus). Introduced by the relationships between Guattari and Foucault to better play in between the early and the late Guattari, Guattari’s key insight into the Bottle Rack readymade as an existential function is critically discussed from a reopening to enunciation through the ‘Duchamp effect’. If the latter seems to privilege language contrary to Guattari’s own semiotics, it is to derail it as a machinic unconscious. Duchamp’s writings on his readymades and other machinations are analysed, with the role of Raymond Roussel for Duchamp (and Deleuze-Guattari via Foucault), as well as the implications of a trans-Duchamp, his alter-ego Rrose Sélavy, as an opening to a machinic alterity undoing and queering gender binarity and phallic centricity, recovering the singularity of the bachelor machine and its rupture of subjectivation. The article shows how it could be transversally returned to the very middle of the Guattarian trajectory.
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10

Kerslake, Christian. "Les machines désirantes de Félix Guattari." Multitudes 34, no. 3 (2008): 41. http://dx.doi.org/10.3917/mult.034.0041.

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11

Vilaseca, Stephen Luis. "Félix Guattari and urban cultural studies." Journal of Urban Cultural Studies 1, no. 1 (March 1, 2014): 137–44. http://dx.doi.org/10.1386/jucs.1.1.137_1.

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12

Ribeiro, Vladimir Moreira Lima. "O paradigma estético de Félix Guattari." Griot : Revista de Filosofia 19, no. 1 (February 28, 2019): 1–24. http://dx.doi.org/10.31977/grirfi.v19i1.1152.

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O objetivo deste texto é o de abordar a singularidade daquilo que o pensador Félix Guattari chamou de “paradigma estético”. Por vezes também chamado de paradigma ético-estético ou político-estético, este paradigma tem a pretensão de funcionar como uma proposição, mais que uma proposta, para suscitar nas mais diversas áreas, campos e práticas a problemática da criação ética e da recriação política, ambas, indissociáveis. Assim, cabe investigar o que se entende por “estética”, o que é a arte e quem é o artista deste paradigma. Quais são as motivações, as paisagens e as condições das questões que levaram Guattari a formular esta ideia de um paradigma capaz, a partir da arte, passando pela ética, instaurar um novo modo de pensar a política e de pensar politicamente.
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13

Genosko, Gary. "Introduction to Félix Guattari, ‘The “Grid”’." Deleuze and Guattari Studies 16, no. 4 (November 2022): 485–95. http://dx.doi.org/10.3366/dlgs.2022.0490.

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14

Delion, Pierre. "Félix Guattari a enchanté notre monde." Chimères N° 101, no. 2 (December 21, 2022): 199–203. http://dx.doi.org/10.3917/chime.101.0199.

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15

Santos, Anderson Dos. "FÉLIX GUATTARI: ENTREVISTA PARA TV GREGA (1992)." Revista Polis e Psique 8, no. 2 (June 30, 2018): 7. http://dx.doi.org/10.22456/2238-152x.82198.

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Entrevista realizada com Félix Guattari em 1992 para a série “Os Caminhos do Pensamento” da TV Grega, sob responsabilidade de Georges Veltos. Guattari discute nesta entrevista sobre Filosofia, Amizade, Movimentos Marginais, Ecosofia, Mídias, Subjetividade, Os Anos de Inverno, Europa, Grécia e Depressão.
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16

Garcin-Marrou, Flore. "Portrait de Félix Guattari en auteur dramatique." Chimères 77, no. 2 (2012): 137. http://dx.doi.org/10.3917/chime.077.0137.

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17

Prince, Bernard, and Emmanuel Videcoq. "Félix Guattari et les agencements post-média." Multitudes 21, no. 2 (2005): 23. http://dx.doi.org/10.3917/mult.021.0023.

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18

Johnson, Joseph R. "FÉLIX GUATTARI AND THE HIGHWAYS OF MEMORY." Angelaki 26, no. 6 (November 2, 2021): 128–43. http://dx.doi.org/10.1080/0969725x.2021.1988400.

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19

Biglari, Armand. "Tout le monde : Hommage à Félix Guattari." Chimères 32, no. 1 (1997): 141–43. http://dx.doi.org/10.3406/chime.1997.2191.

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20

Stengers, Isabelle. "Félix Guattari, «non philosophe» ? Lettre à Chimères." Chimères 43, no. 1 (2001): 121–30. http://dx.doi.org/10.3406/chime.2001.2560.

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21

Murphy, Jay. "Félix Guattari: Thought, Friendship, and Visionary Cartography." Parallax 19, no. 2 (April 2013): 97–100. http://dx.doi.org/10.1080/13534645.2013.778506.

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22

White, Eric. "Gilles Deleuze and Félix Guattari: Intersecting Lives." European Legacy 20, no. 8 (August 24, 2015): 864–66. http://dx.doi.org/10.1080/10848770.2015.1072444.

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23

Prignot, Nicolas. "Félix Guattari et l’écologie de la dévastation." Rue Descartes 88, no. 1 (2016): 138. http://dx.doi.org/10.3917/rdes.088.0138.

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24

Ubertowska, Aleksandra. "Ekozofie Guattariego." Przegląd Kulturoznawczy, no. 2 (52) (2022): 212–21. http://dx.doi.org/10.4467/20843860pk.22.015.16312.

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The article is a meta-theoretical study devoted to the ecosophical project of Félix Guattari developed in his two books The Three Ecologies i Chaosmosis: An Ethico-Aesthetic Paradigm. According to Aleksandra Ubertowska, the core aim of Guattari’s work is rethinking of the issue of subject which he regards as a process of the non-anthropocentric subjectivisation. Ubertowska devotes particular attention to the notion of transversality, intersection of many processes, social and environmental axes which in Guattari’s work should determine the ecosophical approach. In the late part of the article Ubertowska elaborates on the concept of chaosmosis which Guattari compared to the language of madness, and defines as oscillation between excess of meanings and vacuum of signs.
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25

Herzog, Dagmar. "Desire's Politics: Félix Guattari and the Renewal of the Psychoanalytic Left." Psychoanalysis and History 18, no. 1 (January 2016): 7–37. http://dx.doi.org/10.3366/pah.2016.0176.

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The work of Gilles Deleuze and Félix Guattari is experiencing a considerable revival in the early twenty-first century, among queer, disability, economic justice, and environmental activists, but also among psychoanalysts across a global geographical range. This essay revisits the key coauthored text of Anti-Oedipus (1972) – with its innovative mix of ideas taken from the work of Wilhelm Reich, Melanie Klein, Jacques Lacan, and Frantz Fanon – as well as an array of Guattari's subsequent writings in order to make an argument for Guattari as not just a critic of stultifying existing forms of psychoanalysis but also as a highly creative revitalizer of the psychoanalytic project. This project was, under the impact not least of the sexual revolution, feminism, and gay rights as well as New Left, anticolonial, and antiwar activism, undergoing substantial transformation as the locus of intensive productivity was shifting from the US to Western Europe and Latin America.
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26

Ems-Bléneau, Virginie. "Machinic Eros: Writings on Japan by Félix Guattari." French Review 90, no. 3 (2017): 279–80. http://dx.doi.org/10.1353/tfr.2017.0336.

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27

Genosko, Gary. "Introduction: Félix Guattari in the Age of Semiocapitalism." Deleuze Studies 6, no. 2 (May 2012): 149–69. http://dx.doi.org/10.3366/dls.2012.0054.

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28

Sahel, Claude. "François Dosse, gilles deleuze félix guattari . Biographie croisée." Che vuoi ? 29, no. 1 (2008): 239. http://dx.doi.org/10.3917/chev.029.0239.

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29

Genosko, Gary. "Félix Guattari et David Wojnarowicz. Essai de schizoanalyse." Chimères 88, no. 1 (2016): 187. http://dx.doi.org/10.3917/chime.088.0187.

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30

Querrien, Anne. "Broderie sur Les Trois Écologies de Félix Guattari." Chimères 28, no. 1 (1996): 49–56. http://dx.doi.org/10.3406/chime.1996.2076.

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31

Genosko, Gary. "Daddy's Little Helper: Félix Guattari and Gamma OH." Parallax 18, no. 1 (February 2012): 47–61. http://dx.doi.org/10.1080/13534645.2012.632973.

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32

Mrówka, Adrian. "Félix Guattari, krytyka psychoanalizy i przypadek La Borde." Praktyka Teoretyczna 25, no. 3 (September 15, 2017): 331. http://dx.doi.org/10.14746/prt.2017.3.15.

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33

Zayani, Mohamed. "Gilles Deleuze, Félix Guattari and the total system." Philosophy & Social Criticism 26, no. 1 (January 2000): 93–114. http://dx.doi.org/10.1177/019145370002600105.

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34

Goffey, Andrew. "Guattari, Transversality and the Experimental Semiotics of Untranslatability." Paragraph 38, no. 2 (July 2015): 231–44. http://dx.doi.org/10.3366/para.2015.0160.

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Following the thread provided by his lifetime of engagement with psychosis, this article considers a number of aspects of the writings of Félix Guattari in relation to the problem of untranslatability. Contrasting Guattari's approach with the structuralist diagnostic conceptualization of psychosis in terms of foreclosure, it follows the early development of his concept of transversality and the critique of linguistics that it leads to. Turning then to a consideration of the specific privilege Guattari accords psychosis, it addresses his constructive experimenting with theory as a way to rethink enunciation in terms of a semiotic ‘energetics’ that permits an effective problematization of the theoretical and practical privileges of the ‘normal’ structures of language within analysis. Finally, Guattari's approach to the challenge psychosis poses to the limits of language is contrasted to Cassin's conception of logology in its relation to untranslatables.
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35

Chin, Rita. "Toward a “Minor Literature”? The Case of Ausländerliteratur in Postwar Germany." New Perspectives on Turkey 29 (2003): 61–84. http://dx.doi.org/10.1017/s0896634600006117.

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In recent years, scholars of German literature have increasingly pointed to Gilles Deleuze and Félix Guattari's theory of “minor literature” as a crucial framework for understanding the development of minority cultural production in a variety of twentieth-century contexts (Teraoka, 1987; Suhr, 1989; Spector, 2000). Deleuze and Guattari propose that any minority group writing in a major language produces what they term minor literature, which has the capacity to destabilize and undermine the dominant language, culture, and discourse in which its authors operate (Deleuze and Guattari, 1986, pp. 16-27). This specific confluence of identities, texts, and locations, they suggest, calls into question the very foundations of the majority's world view and self-understanding. Deleuze and Guattari's model marks one of the first efforts by Western theorists to conceptualize cultural work that has traditionally been rendered invisible by classical literary writing and established categories of genre, style, and type.
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36

Garcin-Marrou, Flore. "To Be or Not to Be Socrates: Introduction to the Translation of Félix Guattari's Socrates." Deleuze Studies 6, no. 2 (May 2012): 170–72. http://dx.doi.org/10.3366/dls.2012.0055.

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The Fonds Guattari contain a number of unpublished manuscripts catalogued under the title of ‘écrits littéraires’ which include a set of theatrical dialogues. Noting the scope of these titles, as well as their likely models, Guattari's theatrical practices are introduced with reference to the only play that was actually staged, Socrates, courtesy of Enzo Cormann at the Théâtre Ouvert, in Paris, in 1988.
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37

Zamboni, Jésio, and Maria Elizabeth Barros de Barros. "Um clínico da atividade desejante no campo social: Félix Guattari." Revista Polis e Psique 2, no. 1 (November 15, 2012): 23. http://dx.doi.org/10.22456/2238-152x.30388.

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Discute-se, por vários argumentos, o desenvolvimento crítico da psicanálise pela atividade de Félix Guattari. O engajamento em lutas políticas diversas por um atravessamento diferenciante funciona como fonte dos desenvolvimentos da clínica. O encontro com o filósofo Gilles Deleuze marca uma posição de borda no meio psicanalítico, afirmando disjunções em psicanálise pelo princípio de transversalidade. A análise de R. A. por Guattari nos permite acompanhar essas experimentações por uma situação concreta de intervenção.
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38

Negri, Antonio. "On Gilles Deleuze & Félix Guattari, A Thousand Plateaus." Graduate Faculty Philosophy Journal 18, no. 1 (1995): 93–109. http://dx.doi.org/10.5840/gfpj19951812.

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39

Häger, André. "Guattari, Félix. Die drei Ökologien. 2., vollständig überarbeitete Auflage." Politische Vierteljahresschrift 54, no. 1 (2013): 190–92. http://dx.doi.org/10.5771/0032-3470-2013-1-190.

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40

Yousfi, Louisa. "Gilles Deleuze et Félix Guattari : Pour la pensée rhizomatique." Les Grands Dossiers des Sciences Humaines N° 29, no. 12 (December 1, 2012): 17. http://dx.doi.org/10.3917/gdsh.029.0017.

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41

Thornton, Edward. "Deleuze and Guattari's Absent Analysis of Patriarchy." Hypatia 34, no. 2 (2019): 348–68. http://dx.doi.org/10.1111/hypa.12468.

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Feminist philosophy has offered mixed opinions on the collaborative projects of Gilles Deleuze and Félix Guattari. But although there has been much discussion of the political expediency of what Deleuze and Guattari do say about sexual difference, this article will outline what is absent from Anti‐Oedipus and A Thousand Plateaus (the two volumes comprising Capitalism and Schizophrenia). Specifically, I will argue that though Deleuze and Guattari offer a historical account of a range of power structures—most notably capitalism, but also despotism, fascism, and authoritarianism—they give no such account of the development of patriarchy. Secondarily, this article will argue that Deleuze and Guattari's analysis of contemporary power relations could be improved by adding an accompanying analysis of the institution of patriarchy. After offering a detailed account of the technical vocabulary used by Deleuze and Guattari for the analysis of political institutions, I will argue that what their work requires is an account of how patriarchy is historically produced by an “abstract machine” of masculinity. This article will finish with some suggestions for the way that such an account could be given via an analysis of the abstract machine of phallusization.
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42

Aymoré, Debora De Sá Ribeiro. "O ambiente natural de nossas sociedades." PRACS: Revista Eletrônica de Humanidades do Curso de Ciências Sociais da UNIFAP 13, no. 2 (October 11, 2020): 531. http://dx.doi.org/10.18468/pracs.2020v13n2.p531-535.

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43

Guattari, Félix. "Tokyo, the Proud." Deleuze Studies 1, no. 2 (December 2007): 93–99. http://dx.doi.org/10.3366/e1750224108000020.

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Félix Guattari visited Japan on a number of occasions during the 1980s. These visits consisted of invited lectures and a series of conversations and collaborations with Japanese intellectuals, artists, and architects. His collaborative writings with Deleuze, particularly the Kafka and Rhizome books, began to appear in Japanese translation in the late 1970s. By the mid-eighties, however, Anti-Oedipus was available for Japanese readers. The year 1985 saw the publication of Guattari's conversations and co-authored papers with Japanese dancer Min Tanaka collected under the title of Velocity of Light, Fire of Zen: Assemblage 1985. This was followed in 1986 with the translation of Guattari's jointly authored volume with Antonio Negri, Les nouveaux espaces de liberté. In the same year, the colourful volume Tokyo Theatre: Guattari in Tokyo appeared. This volume includes the present translation. It also contains multiple contributions by leading Japanese intellectuals, especially ‘neo-academicist’ types like Akira Asada who were inspired by Deleuze and Guattari's philosophy in the first two volumes of Capitalism and Schizophrenia.
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44

Çalcı, Sercan. "Who Does Pinocchio Think It Is?" Synthesis philosophica 37, no. 1 (August 30, 2022): 3–22. http://dx.doi.org/10.21464/sp37101.

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U ovom članku zamišljam scenu u Platonovoj spilji gdje Gilles Deleuze i Félix Guattari susretnu Pinocchija, najpoznatijeg lutka. Želim istražiti oblike otpora stvorene izričajima Tijela bez organa tijekom postupka Pinocchijeva oblikovanja te objediniti elemente koji potkopavaju pedagogijsku uzročnost uspostavljenu između govorenja laži i izduljenja nosa, da bih pokazao da je moguće drugačije tumačenje Pinocchijevih pustolovina. Nadam se takvo čitanje postići demonstracijom stalnog sukoba dvije logike Pinocchijevih pustolovina: logiku kazne i logiku simptoma. Ovo se istraživanje također može čitati kao pripremanje mogućeg strateškog plana bijega iz Platonove spilje za Pinnochija, Deleuzea i Guattarija.
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45

O'Sullivan, Simon. "Guattari's Aesthetic Paradigm: From the Folding of the Finite/Infinite Relation to Schizoanalytic Metamodelisation." Deleuze Studies 4, no. 2 (July 2010): 256–86. http://dx.doi.org/10.3366/dls.2010.0006.

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This article offers two commentaries on two of Félix Guattari's essays from Chaosmosis: ‘The New Aesthetic Paradigm’ and ‘Schizoanalytic Metamodelisation’. The first commentary attends specifically to how Guattari figures the infinite/finite relation in relation to what he calls the three Assemblages (pre-, extant, and post-capitalism) and then even more specifically to the mechanics of this relation – or folding – within the third ‘processual’ Assemblage or new aesthetic paradigm of the essay's title. The second commentary looks at what Guattari has to say about this paradigm in relation to subjectivity, that is, the schizoanalytic programme or practice of metamodelling. Here the focus is on the turn to asignifying semiotics – but also the importance of signifying material and indeed the actual material scene of encounter – in any programme for the production of subjectivity (it is here also that the symptom makes its appearance).
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46

Bryx, Adam, and Bryan Reynolds. "Go Fractalactic! A Brief Guide through Subjectivity in the Philosophy of Félix Guattari and Transversal Poetics." Deleuze Studies 6, no. 2 (May 2012): 291–305. http://dx.doi.org/10.3366/dls.2012.0063.

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We adventure becomings-Merry Pranksters with Félix Guattari on Ken Kesey's magic bus to resonate the group's transversality that we already affect subjunctively, individually and plurally from which our subjectivities crystallise collectively and independently with intensive-extensions to go viscerallectric and fractalactic. Yet in-process, before our consciousnesses go motored, we swim with jet streams of both Guattari and transversal poetics to navigate subjective affects by which wilful parameterisations achieve desirable eventualisations.
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47

Gabriel, Maria Alice Ribeiro. "“Em ordem escrita as suas lembranças”: performances da memória em Baú de ossos." Scripta 23, no. 47 (May 24, 2019): 33–48. http://dx.doi.org/10.5752/p.2358-3428.2019v23n47p33-48.

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Recentemente, a crítica e a teoria literária têm especulado o tema da escrita. Este artigo expõe este tópico relacionando-o à temática da memória em Baú de ossos (1972), de acordo com as reflexões de Pedro Nava, Gilles Deleuze e Félix Guattari. O objetivo é discutir uma possível integração epistemológica entre o paradigma mnemônico apresentado pela escrita autobiográfica de Pedro Nava e o conceito filosófico de rizoma proposto por Deleuze e Guattari (1995).
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48

Wambacq, Judith. "L’animisme de Merleau-Ponty et Guattari. Une critique de La machine sensible de Stefan Kristensen." Chiasmi International 21 (2019): 371–77. http://dx.doi.org/10.5840/chiasmi20192133.

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Avec son livre La machine sensible, Stefan Kristensen réalise, de façon magistrale, deux objectifs. D’abord, il met en lien la pensée de deux philosophes qui sont à première vue très éloignés l’un de l’autre. Il s’agit de Félix Guattari et de Maurice Merleau-Ponty. Traditionnellement, Merleau-Ponty est considéré comme le philosophe du corps, tandis que Guattari est connu comme le philosophe du corps sans organes. Merleau-Ponty est un phénoménologue, tandis que Guattari prétend abandonner le point de vue du sujet. Kristensen démontre avec succès quel est le terrain commun des deux auteurs : la critique de la conception psychanalytique du sujet.Le deuxième objectif du livre découle directement du premier : présenter au lecteur une alternative à la conception intimiste de la subjectivité, soit comprendre la subjectivité comme fondamentalement parcourue par une altérité. Merleau-Ponty a été l’un des premiers, à l’instar de Paul Schilder, à mettre l’accent sur le caractère collectif et intersubjectif de cette altérité. Guattari a compris que cette altérité possède des sédiments politiques et historiques.With his book La machine sensible, Stefan Kristensen accomplishes two goals in a masterly way. First, he links the works of two philosophers who are very different at first sight: Maurice Merleau-Ponty and Félix Guattari. Traditionally, Merleau-Ponty is considered the philosopher of the body, whereas Guattari is known as the philosopher of the body without organs. Merleau-Ponty is a phenomenologist, whereas Guattari pretends to abandon the point of view of the subject. Kristensen identifies the common ground of the two authors: the criticism of the psychoanalytical conception of the subject.The second goal of the book derives directly from the first: present the reader with an alternative for the intimate conception of subjectivity, that is, present him or her with the idea that subjectivity is always characterized by an alterity. Merleau-Ponty, following the example of Paul Schilder, has been one of the first to stress the collective and intersubjective nature of this alterity. Guattari has understood that this alterity has political and historical sediments.Con il suo libro La machine sensible, Stefan Kristensen realizza magistralmente due obiettivi. Innanzitutto, egli mette in relazione il pensiero di due filosofi a prima vista molto distanti tra loro: Félix Guattari e Maurice Merleau-Ponty. Se tradizionalmente Merleau-Ponty è considerato il filosofo del corpo, Guattari è invece noto come il filosofo del corpo senza organi. Merleau-Ponty è un fenomenologo, mentre il pensiero di Guattari intende abbandonare il punto di vista del soggetto. Kristensen propone allora di leggere la critica della concezione psicoanalitica del soggetto come terreno comune tra i due autori. Il secondo obiettivo del libro discende direttamente dal primo: presentare al lettore un’alternativa alla concezione intimista della soggettività, ovvero concepire la soggettività come fondamentalmente percorsa da un’alterità. Merleau-Ponty è tra i primi, sulla scorta di Paul Schilder, a porre l’accento sul carattere collettivo e intersoggettivo di questa alterità. Dal canto suo, Guattari ha compreso che questa alterità possiede dei sedimenti politici e storici.
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49

Tercz, Jakub. "Critique of Pure Unconsciousness: Some Remarks on the Impact of Kant’s Philosophy on Gilles Deleuze’s and Félix Guattari’s Anti-Oedipus." Praktyka Teoretyczna 28, no. 2 (October 15, 2018): 235–57. http://dx.doi.org/10.14746/prt.2018.2.12.

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Wbrew popularnym interpretacjom filozofii Deleuze’a jako odmiany postmodernizmu, poststrukturalizmu bądź nietzscheanizmu w artykule przedstawione zostaną jej głębokie korzenie pochodzące z idealizmu transcendentalnego Immanuela Kanta. Postawiona zostaje teza, iż to właśnie Kant stanowił podstawowe źródło filozoficznych schematów inspirujących Deleuze’a zarówno we wczesnym okresie jego twórczości (wyrażonym przede wszystkim w Różnicy i powtórzeniu, 1968), jak i późnym, zapoczątkowanym wraz z Félixem Guattarim przez pierwszy tom Kapitalizmu i schizofrenii, czyli Anty-Edypa (1972). Kontekstowa analiza tego ostatniego stanowi główną część artykułu. W Anty-Edypie Deleuze i Guattari proponują koncepcję pragnienia (nieświadomości) jako siły konstytuującej podmiotowość nomadyczną, otwartą na inność, kreatywną i czerpiącą siłę z różnorodności społecznej. Zauważają jednak, że pragnienie cechuje skłonność do poddawania się wewnętrznym iluzjom i w efekcie blokowania własnych, rewolucyjnych i twórczych możliwości. Właśnie dlatego, twierdzą Deleuze i Guattari, konieczne jest przeprowadzenie krytyki czystej nieświadomości, mającej ujawnić te złudzenia i być może uwolnić nas od nich.
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50

Sørensen, Bent Meier. "Immaculate Defecation: Gilles Deleuze and Félix Guattari in Organization Theory." Sociological Review 53, no. 1_suppl (October 2005): 120–33. http://dx.doi.org/10.1111/j.1467-954x.2005.00545.x.

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