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Journal articles on the topic 'Plane of immanence'

Author: Grafiati

Published: 4 June 2021

Last updated: 27 July 2025

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1

Beividas, Waldir. "La sémiotique de Greimas: Une épistémologie (discursive) immanente." Semiotica 2017, no. 219 (2017): 55–74. http://dx.doi.org/10.1515/sem-2017-0066.

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AbstractThe concept of immanence occupies today a central and, at the same time, uncomfortable place among semioticians. Some criticize it overtly, others feel the concept has fulfilled its role as a methodological regulator of descriptions and its scope that should be enlarged so as to integrate context, practices, interactions, in short, the human experience. This paper presents immanence through another light. According to Hjelmslev’s Prolegomena, after having suspended transcendent data in the name of methodological immanence – as “the price that had to be paid to elicit from language itse

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2

Reinhardt, Bruno. "A Christian plane of immanence?" HAU: Journal of Ethnographic Theory 5, no. 1 (2015): 405–36. http://dx.doi.org/10.14318/hau5.1.019.

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Thiele, Kathrin. "‘To Believe In This World, As It Is’: Immanence and the Quest for Political Activism." Deleuze Studies 4, supplement (2010): 28–45. http://dx.doi.org/10.3366/dls.2010.0204.

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In What is Philosophy?, Deleuze and Guattari make the claim that ‘[i]t may be that believing in this world, in this life, becomes our most difficult task, or the task of a mode of existence still to be discovered on our plane of immanence today. This is the empiricist conversion.’ What are we to make of such a calling? The paper explicates why and in what sense this statement is of exemplary significance both for an appropriate understanding of Deleuze's political thought and for a most timely conceptualisation of politics in a world so clearly defined by immanence, and nothing but immanence.

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Olkowski, Dorothea. "Deleuze and the Limits of Mathematical Time." Deleuze Studies 2, no. 1 (2008): 1–17. http://dx.doi.org/10.3366/e1750224108000135.

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In Creative Evolution, Bergson argues that life, the so-called inner becoming of things, does not develop linearly, in accordance with a geometrical, formal model. For Bergson as for classical science, matter occupies a plane of immanence defined by natural laws. But he maintains that affection is not part of that plane of immanence and that it needs new kind of scientific description. For Deleuze, affection does belong to the plane of immanence whose parts are exterior to one another, according to classical natural laws. Out of this may be cut the closed, mechanical world with its immobile se

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Thiele, Kathrin. "Of Immanence and Becoming: Deleuze and Guattari's Philosophy and/as Relational Ontology." Deleuze Studies 10, no. 1 (2016): 117–34. http://dx.doi.org/10.3366/dls.2016.0215.

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Starting from the famous statement by Deleuze and Guattari in What Is Philosophy? that ‘[i]mmanence can be said to be the burning issue of all philosophy’, this article explores their claim of an ontology of immanence and/as relational ontology in quantum terms. The theme of this special issue allows for a rereading of the terminology of different/ciation, which Deleuze developed in ‘The Method of Dramatization’ and Difference and Repetition, and I here relate it to the question of consistency of the plane of immanence, such as it is emphasised in the later work of Deleuze and Guattari. The ar

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Drobyshev, Vitalii N. "“Plane of Immanence” and Apology of Transcendence." Journal of Siberian Federal University. Humanities & Social Sciences 8, no. 5 (2015): 852–63. http://dx.doi.org/10.17516/1997-1370-2015-8-5-852-863.

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7

Stimilli, Elettra. "Immanence: A Working Plan." Deleuze and Guattari Studies 13, no. 4 (2019): 508–15. http://dx.doi.org/10.3366/dlgs.2019.0376.

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Immanence is a key concept in Gilles Deleuze's thought. It emerges in 1968, in the book Expressionism in Philosophy: Spinoza and it is a focus until his last text. Immanence is a concept steeped in theological resonances, which disturbs Western metaphysics and politics. But, according to Deleuze, immanence is not really a concept, rather it is a ‘plan’. ‘The plan of immanence’ is the ‘prephilosophical’ working plan of philosophy. The point is that, according to Deleuze, philosophy cannot be understood only conceptually, although it begins with the creation of concepts. Here, rather, what is at

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de Beistegui, Miguel. "The Vertigo of Immanence: Deleuze's Spinozism." Research in Phenomenology 35, no. 1 (2005): 77–100. http://dx.doi.org/10.1163/1569164054905537.

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AbstractThis paper is an attempt to identify the source of Deleuzian thought, that is, the "plane" or "image" from which it unfolds despite its many twists and turns. This, I believe, is immanence. The thread of immanence appears most clearly in What Is Philosophy? but can be shown to have been at work from the very start. But immanence is not just the plane of Deleuzian thought. It is also, and above all, that of philosophy itself, especially in its difference from religion and onto-theology. This in turn means that, following Spinoza and his univocal ontology, Deleuzian thought can be seen a

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Swiboda, Marcel. "A Few Lines on (the Plane of) Immanence." Parallax 7, no. 4 (2001): 1–2. http://dx.doi.org/10.1080/13534640110089203.

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Dowd, Garin. "Mud as Plane of Immanence in How it Is." Journal of Beckett Studies 8, no. 2 (1999): prelim iv—28. http://dx.doi.org/10.3366/jobs.1999.8.2.2.

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11

Voss, Daniela. "Immanence, transindividuality and the free multitude." Philosophy & Social Criticism 44, no. 8 (2018): 865–87. http://dx.doi.org/10.1177/0191453718768355.

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Since the late 1960s there has been a resurgence of interest in Spinozism in France: Gilles Deleuze was among the first who gave life to a ‘new Spinoza’ with his seminal book Expressionism in Philosophy: Spinoza (1968). While Deleuze was primarily interested in Spinoza’s ontology and ethics, the contemporary French philosopher Étienne Balibar focuses on the political writings. Despite their common fascination for Spinoza’s relational definition of the individual, both thinkers have drawn very different consequences from the Spinozist inspiration regarding the relevance of his philosophy for a

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Babu, Roshni. "Tending Immanence, Transcending Sectarianism: Plane of Mixed Castes and Religions." CASTE / A Global Journal on Social Exclusion 2, no. 2 (2021): 359–74. http://dx.doi.org/10.26812/caste.v2i2.230.

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The attempt in this article is to extrapolate the notion of hybridity latent in B. R. Ambedkar’s reflections on mixed castes, and outcastes, which subsequently leads to the causal link that he then derives gesticulating to social evils, namely, the origin of untouchability. Whether this embryonic notion of hybridity present in Ambedkar’s work is amenable to the extrapolation of Dalit identity thought along the lines of Gilles Deleuze’s notion of “immanent mixtures” is a thread that this study pursues. This certainly has broad implications for the prevalent notions of Dalit identity. This study

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Strelchuk, Anna. "Immanence as Resistance. (Non-)philosophical dialog between Gilles Deleuze and François Laruelle." ANOTHER ONE 1, no. 1 (2023): 197–226. http://dx.doi.org/10.62988/2949-5202-2023-1-1-197-226.

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The article reconstructs and analyzes in detail the concepts of immanence of J. Deleuze and F. Laruelle, as well as their actual and imagined dialogues and mutual critiques from Deleuzian remarks in «What is Philosophy?», referring to Laruelle's non-philosophical strategy of thought as one way of thinking immanence, to the implicit counter-theses of Laruelle, who claims immanence no less than Deleuze, and their open responses to each other. Thus, whereas Deleuze outlines the plan of immanence as something that needs to be created, outlined, grasped (to concept) and which is nevertheless the ba

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Dick, Liezl, Frans Kruger, Marguerite Müller, and Angelo Mockie. "Transformative Pedagogy as Academic Performance: #ShimlaPark as a Plane of Immanence." Cultural Studies ↔ Critical Methodologies 19, no. 2 (2018): 84–90. http://dx.doi.org/10.1177/1532708618807246.

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In this performative text, we explore the events that unfolded around the #ShimlaPark incident on February 22, 2016, on the Bloemfontein campus of the University of the Free State (UFS), South Africa. The text consists of four voices; that of a student, an educator, theory, and the official report commissioned by the UFS after the #ShimlaPark incident. These voices are conceptualized as an assemblage of experience. We employ arts-based research as an affective event that enables us to generate new problems, to create new concepts that allow for the emergence of a different world.

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Cobb, Nathan. "La Perte du Temps: Michaël Levinas's Rebonds on the Plane of Immanence." Perspectives of New Music 60, no. 2 (2022): 39–67. http://dx.doi.org/10.1353/pnm.2022.a914769.

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Mitchell, Kevin. "“A Copy of a Copy of a Copy”: Productive Repetition in Fight Club." Jeunesse: Young People, Texts, Cultures 5, no. 1 (2013): 108–31. http://dx.doi.org/10.3138/jeunesse.5.1.108.

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There are two types of repetition: one that repeats based on identities and one that repeats differences. While the former is the common-sense view that understands difference to be the difference between two substantial things, the latter argues that, against this common-sense interpretation of repetition, it is difference itself that repeats and that, in fact, it is a failure to repeat identically that defines this latter version. Through an analysis of Deleuze’s conception of repetition as a repetition of difference in itself, this paper interprets Fight Club as a vehicle for addressing the

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McHendry, George F., Michael K. Middleton, Danielle Endres, Samantha Senda-Cook, and Megan O'Byrne. "Rhetorical Critic(ism)'s Body: Affect and Fieldwork on a Plane of Immanence." Southern Communication Journal 79, no. 4 (2014): 293–310. http://dx.doi.org/10.1080/1041794x.2014.906643.

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18

Nail, Thomas. "Expression, Immanence and Constructivism: ‘Spinozism’ and Gilles Deleuze." Deleuze Studies 2, no. 2 (2008): 201–19. http://dx.doi.org/10.3366/e1750224108000287.

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This paper is an attempt to explicate the relationship between Spinozist expressionism and philosophical constructivism in Deleuze's work through the concept of immanent causality. Deleuze finds in Spinoza a philosophy of immanent causality used to solve the problem of the relation between substance, attribute and mode as an expression of substance. But, when he proceeds to take up this notion of immanent causality found in Spinoza in Difference and Repetition, Deleuze instead inverts it into a modal one such that the identity of substance may be said only of the difference of the modes. Compl

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Bauman, Whitney A. "Comparative Methods in Spatial Approaches to Religion." Worldviews 20, no. 3 (2016): 311–22. http://dx.doi.org/10.1163/15685357-02003008.

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Recently, a number of methods for re-thinking ideas as part of the rest of the natural world (including religious ideas and values) have appeared on the religious studies landscape. Notions of emergence theory, new materialisms, and object-oriented ontologies are geared toward thinking about religion and science, ideas and nature, values and matter from within what Gilles Deleuze and Felix Guattari call a “single plane” of existence. Others within the field of “religion and ecology/nature” are skeptical of these “postmodern” methods and theories. These skeptics claim that ideas from various re

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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 a

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Massie, Pascal. "Seeing Darkness, Hearing Silence." Epoché: A Journal for the History of Philosophy 25, no. 1 (2020): 81–99. http://dx.doi.org/10.5840/epoche20201014173.

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This essay addresses the following questions: How does the meta-sensory function of koine aisthesis (sensing-that-I-sense) relate to its other functions? How can a meta-level arise from the immanence of sensation? Can we give an account of meta-sensation that doesn’t assume a transcendental plane? My contention is that (a) the representationalist model doesn’t apply to Aristotle and that (b) Aristotle offers an alternative that is worth exploring. I propose to interpret the meta-sensory power of the koine aisthesis in terms of the sensing of the limits of perception. The sensing of the limit o

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Lee, Hyun Jean, and Wonjean Lee. "Diagrams and the Plane of Immanence: Visualization of the Conceptual Space in < Sunghaksipdo VR >." Journal of Basic Design & Art 23, no. 2 (2022): 491–504. http://dx.doi.org/10.47294/ksbda.23.2.34.

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Khasnabish, Ashmita. "Tagore’s “Kabuliwallah”." CLR James Journal 27, no. 1 (2021): 301–24. http://dx.doi.org/10.5840/clrjames202213193.

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This paper explores the concept of virtual diaspora, a concept through which I hope to establish another bridge between East and West. Virtual diaspora is a distinct and fluid location somewhere between postcoloniality and globalization, which allows the immigrant to address the pain of leaving home by moving back and forth mentally and thus being at home and abroad at the same time. I illustrate this subjective location with the aid of Rabindranath Tagore’s short story, “Kabuliwallah.” The state of mind of virtual diaspora I link systematically to Gilles Deleuze’s concept of immanence as a tr

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Ferrao, Victor. "The Otherness in the Other." Jnanadeepa: Pune Journal of Religious Studies July 2021, (Vol 25/3) (2021): 8–24. https://doi.org/10.5281/zenodo.4459885.

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 The hierarchy and structuring of India maybe viewed in logocentric linear manner.  Such a view  often legitimizes reining hierarchies and regimes of oppressions.  It imposes a static lens of sameness on the entire process of that formed and is forming our society. In contrast to this view, we take up a non-linear, non-hierarchical, horizontal and immanent view in this study by  critically  scrutinizing otherness. To enter this dynamic terrain, we take a walk into the ecology of thought of Gilles Deleuze and Pierre-Félix Guattarri. We shall first study the

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Petridou, Lydia, and Christos Terezis. "Aeon as an Expression of Metaphysics of Transcendence and Metaphysics of Immanence in John Damascene." Vox Patrum 73 (March 15, 2020): 123–48. http://dx.doi.org/10.31743/vp.4499.

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In this study the concept of ‘aeon’ in John Damascene is discussed. More specifically, relying on his treatise under the title An exact Exposition of the Orthodox Faith, the relation between aeon and the created world, as well as the resulted from it combination of Cosmology with Eschatology, are first of all investigated. Subsequently, the relation between aeon and the Holy Trinity, taking into account all the ways in which it is manifested, as well as the combination of Henology with Eschatology, are approached. Throughout the entire reasoning, it arises that the Christian thinker utilizes t

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Junutytė, Laura. "GILLES’IS DELEUZE’AS: FILOSOFIJOS SAMPRATA." Problemos 77 (January 1, 2010): 28–38. http://dx.doi.org/10.15388/problemos.2010.0.1904.

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Straipsnyje analizuojama prancūzų filosofo Gilles’io Deleuze‘o filosofijos samprata, labiausiai eksplikuota viename iš paskutinių jo veikalų „Kas yra filosofija?“ Straipsnio tikslas yra aptikti pagrindinius šio mąstytojo filosofijos principus, padedančius apibrėžti jo suponuojamą filosofijos sampratą. Ji grindžiama apverčiant tradicinį transcendencijos ir imanencijos santykį, keičiant mąstymo sampratą ir uždavinį, o tai numato eksperimentuojantį, o ne interpretuojantį santykį su tikrove ir paneigia išankstinį filosofijos ryšį su tiesa. Straipsnyje analizuojama ir aptariama filosofijos samprata

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Ramos, Ana. "Enter the Event: How is Immanent Participation?" AM Journal of Art and Media Studies, no. 23 (October 15, 2020): 67–75. http://dx.doi.org/10.25038/am.v0i23.397.

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This paper starts with the premise that the body is the primal media: a “body-worlding”. This event folds the world into its becoming-self, and unfolds a qualitative vibration. This is the dance of affect: being affected and affecting in return. Our daily lives are made of affective states. The concepts affective immersion and incorporeal materiality are here articulated in order to think affect embodiment, and embodiment itself, as body-worlding. It creates the conditions to rethink media, interactivity, and participatory art. Affective immersion occurs every time we are totally immersed in a

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Vellodi, Kamini. "Tintoretto: Cosmic Artisan." Deleuze and Guattari Studies 13, no. 2 (2019): 207–39. http://dx.doi.org/10.3366/dlgs.2019.0353.

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The works of the sixteenth-century Venetian painter Jacopo Tintoretto (1518–94) present us with a radicalised idea of the cosmos that challenges both the humanist centring of the world on man and the hierarchy of divine authority that dominate the artistic traditions to which he is heir. In their place, Tintoretto confronts us with a ‘machinic’ staging of forces in which man, nature, religious figure and artificial element are integrated within an extended material plane. With this pictorial immanence, Tintoretto presents a ‘cosmic materialism’ unprecedented in Venetian painting. In this, his

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Villani, Tiziana. "Gilles Deleuze: Philosophy and Nomadism." Deleuze and Guattari Studies 13, no. 4 (2019): 516–27. http://dx.doi.org/10.3366/dlgs.2019.0377.

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In the philosophy of Deleuze and Guattari, nomadism works as an approach to the creation of concepts that favour space: geophilosophy. Nomadism is the way in which one crosses the plane of immanence and the many becomings; in fact, nomadism exceeds the ancient rhetoric of the subject because its disposition belongs to the multiple and to the environment in which it can unfold. In this sense, the disorientation in the present appears less disturbing; it is rather a shift in perspective, certainly difficult to understand in the time in which the mega-machine of power is becoming more and more pe

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Vermeiren, Florian. "A Physics of Thought." Philosophy Today 65, no. 1 (2021): 145–62. http://dx.doi.org/10.5840/philtoday2021224388.

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In What Is Philosophy? Deleuze and Guattari understand concepts in a very unconventional way. One of the central aspects of their theory is that concepts are self-referential and should not be understood in terms of any form of reference or representation. Instead, concepts are complex “assemblages” interacting on a “plane of immanence.” I argue that we can best understand this theory through the philosophy of Spinoza. The latter understands thought and ideas through the model of physical bodies. Spinoza’s theory of thought is, as François Zourabichvili says, a “physics of thought.” I do not o

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Vudka, Amir. "Cooking the Cosmic Soup: Vincent Moon's Altered States of Live Cinema." Deleuze and Guattari Studies 17, no. 4 (2023): 561–82. http://dx.doi.org/10.3366/dlgs.2023.0535.

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The films and live cinema of Vincent Moon are considered in this chapter as ‘psychedelic’: a form of filmmaking and film performances that can open the doors of perception to invisible realms of percepts, affects and durations that are beyond or below ordinary human perception. According to Paul Schrader, films can evoke such spiritual dimensions, in particular through what he called the transcendental style of film, and what Gilles Deleuze termed the time-image. As an audio-visual ethnographer of world religions who is distinctly influenced by shamanic and animistic traditions, Moon brings th

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Hein, Serge F. "Deleuze’s New Image of Thought: Challenging the Dogmatic Image of Thought in Qualitative Inquiry." Qualitative Inquiry 23, no. 9 (2017): 656–65. http://dx.doi.org/10.1177/1077800417725354.

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For Deleuze, modern philosophy presupposes a dogmatic image of thought, one that precedes thinking itself. Deleuze engages in a radical critique of this dogmatic image and rejects both common sense and the form of representation. Changes occurred over time in Deleuze’s thinking about thought and images, but ultimately, he advocated a new image of genuine, nonrepresentational thought. In his final philosophical work, this new image of thought is equated with the plane of immanence. Thus, the new image of thought provides the basis for the development and use of all other concepts in research. M

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Bozan, Özgür. "Nature-Life Fusion Through Deleuzian-Guattarian Posthumanism." Alternatif Politika 17, no. 1 (2025): 1–28. https://doi.org/10.53376/ap.2025.01.

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This article aims to analyze a theoretical reconceptualization of the materiality of nature. To this end, this study raises two political problems of nature, specifically as a concept. The first problem is the modern concept of nature, which depicts its materiality as a mechanical concept, resulting in the domination of nature. On the other hand, the second problem is the postmodern concept of nature, which presents its materiality as a function of discourse. In this respect, there is no nature; it is political. This article presents an antidote derived from a critical posthumanist perspective

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PERTEL, OKSANA O. "Digital Fashion Bodies: Posthuman Perspectives." Art and Science of Television 19, no. 3 (2023): 69–93. http://dx.doi.org/10.30628/1994-9529-2023-19.3-69-93.

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The paper analyzes the concept of digital corporeality and identity and their representation in virtual images of digital fashion. Digital fashion is a new field of fashion that develops in the interdisciplinary space made of information technology, gaming industry and digital art. The article assumes that the digital fashion body depends neither on the human nor the human body. The digital body is non-human and it explicitly represents a posthumanist corporeality as a cyborg formation (D. Haraway). It assembles through machinery and becomes randomly fixed assemblages (G. Deleuze, F. Guattari;

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Da Guarda de Souza, Josemary, and Daniele Farias Freire Raic. "Cartografias em devir: o plano de imanência nas pesquisas em educação." Educação e Filosofia 38 (October 30, 2024): 1–34. http://dx.doi.org/10.14393/revedfil.v38a2024-72766.

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Resumo: O presente texto tem por objetivo apresentar as potencialidades das pesquisas em educação articuladas com o desenho metodológico cartográfico experimentado durante a realização do mestrado acadêmico em educação. Os dispositivos de pesquisa apresentados ao longo deste texto se articulam com as perspectivas teóricas em torno da filosofia da diferença, com destaque para os estudos de Gilles Deleuze e Félix Guattari e, por conseguinte, do devir e do plano de imanência como potências afirmativas a partir das quais se torna possível apostar em um plano comum da pesquisa, ampliando o sentido

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Kraievskyi, V. M., M. O. Skoryk, S. V. Bohdan, and V. Р. Hmyrya. "COHERENCE OF ACCOUNTING SYSTEMS: TRANSCENDENCE OF CONTENT AND IMMUNITY OF PURPOSE." BULLETIN 384, no. 2 (2020): 176–84. http://dx.doi.org/10.32014/10.32014/2020.2518-1467.57.

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The relevance of the research topic. The article deals with the essence of the transcendental approach to determining the content of accounting systems, which the authors propose for praxological use not by philosophical interpretation (unknowable) but by linguistic understanding (what goes beyond) and subjective active perception (something no one used). It is proved that the definitive formogenesis of national wealth allows to determine the factors of legitimization of its use as a system-forming basis of existential-humanistic foundations of awareness of social relations and their quantitat

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Kuo, Chia-wen. "Quasi-Bodies and Kafka’s Castle in Sion Sono’s Crime Noir Guilty of Romance (2011)." Acta Universitatis Sapientiae, Film and Media Studies 8, no. 1 (2014): 167–81. http://dx.doi.org/10.2478/ausfm-2014-0032.

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Abstract Sion Sono’s Guilty of Romance (Koi no tsumi, 2011) was adapted from an actual crime in Tokyo’s love hotel: an educated woman (a prostitute at night) was found decapitated and her limbs were re-assembled with a sex-doll. Sono renders this through his cinematic narrative blurring the distinction between true crime and fictional sin like Rancière’s idea that everything is a narrative dissipating the opposition between “fact and fiction,” and “quasi-body” becomes a product of human literarity while an imaginary collective body is formed to fill the fracture in-between. In Sono’s story, th

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Fagenblat, Michael. "Paganism as a Political Problem: Levinas’s Understanding of Judaism in the 1930s." Religions 15, no. 5 (2024): 529. http://dx.doi.org/10.3390/rel15050529.

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In response to the rise of neopagan fascist political theologies in Europe in the 1930s, the young Emmanuel Levinas developed a novel conception of the theopolitical role of Judaism. The existing scholarly consensus maintains that (1) Levinas responded to the rise of pagan Hitlerism by opposing it to a Jewish conception of transcendence and (2) this putative contrast involved a critique of Heidegger’s thought, which Levinas identified with pagan Hitlerism. By focusing on under-examined occasional pieces Levinas wrote in the 1930s, I offer a significantly revised understanding of Levinas’s posi

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Kosilova, Elena V. "UNDERSTANDING IN MATHEMATICS. FROM CLASSICS TO NON-CLASSICS AND POST-NON-CLASSICS. ARTICLE TWO." RSUH/RGGU Bulletin. Series Philosophy. Social Studies. Art Studies, no. 2 (2022): 10–22. http://dx.doi.org/10.28995/2073-6401-2022-3-10-22.

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The article deals with the issue of understanding in the classical, non-classical and post-non-classical traditions and their realization in understanding of mathematics. The understanding of mathematics is considered on the example of the works of L. Wittgenstein and J. Deleuze. For the nonclassical author Wittgenstein, mathematics is a rule-based activity akin to the language game. Deleuze did not write directly about mathematics, but we can take his idea of the autonomy of discourse, its independence from the subject. Senses appear by themselves in the play of other senses. It happens not t

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Chiurazzi, Gaetano. "The Human World as Augmented Reality: Transcendentalism and Anthropological Difference." Religija ir kultūra, no. 20-21 (April 30, 2017): 18–28. http://dx.doi.org/10.15388/relig.2017.12.

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[full article, abstract in English; abstract in Lithuanian] In this paper, I discuss, first of all, the positions of Perter Singer and Jacques Derrida regarding the difference between humans and animals. Singer’s animalism seems to me grounded in a naturalist substantialism (since it aims at dissolving the abovementioned difference in a common genus, animality), whereas Derrida’s approach ends in a phenomenological primitivism (since it aims at grasping the gaze of the animal through an epoché of the human cultural world). The result is, on the one hand, an essentialist reduction to the One, a

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Ávila Estrada, Emmanuel José. "¿Cómo se producen las subjetividades estéticas?" LOGOS Revista de Filosofía 138, no. 138 (2022): 143–66. http://dx.doi.org/10.26457/lrf.v138i138.3177.

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El presente texto tiene como propósito realizar una presentación sobre aquello que en el pensamiento filosófico de René Schérer (1922) se concibe como subjetividades estéticas y que constituye uno de los fundamentos de su propuesta filosófica. Para Schérer las subjetividades deben ser entendidas fuera de los límites del sujeto (ego), sustancia pensante, lo cual abriría el campo de posibilidades para orientar la producción de subjetividades hacia la estética. Schérer es un gran interlocutor, un gran coleccionista de pensamientos. Su crítica y el desarrollo de su propuesta encontraron su lugar y

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Romagnoli, Roberta Carvalho. "Verdades e desestabilizações: crise, crítica e clínica na trama da imanência / Truths and destabilization: crisis, critique and clinic in the plot of immanence." Revista Polis e Psique 7, no. 2 (2017): 135. http://dx.doi.org/10.22456/2238-152x.74586.

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ResumoEste texto pretende problematizar crise, crítica e clínicaatravés de um plano de imanência no qual coexistem linhas molares e moleculares, reproduções e invenções. Baseado nas ideias de Deleuze e Guattari, a crise emerge como movimento de desestabilização, que tanto pode forçar a saída de territórios conhecidos, como se garantir em microfascismos. Por outro lado, a crítica é discutida emassociação ao cuidado de si, de Michel Foucault, associada à conquista de autonomia, à possibilidade de nos libertarmos a nós mesmos das racionalidades e tecnologias de poder da sociedade atual. Nessa per

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Calamari, Martin. "Riemann–Weyl in Deleuze's Bergsonism and the Constitution of the Contemporary Physico-Mathematical Space." Deleuze Studies 9, no. 1 (2015): 59–87. http://dx.doi.org/10.3366/dls.2015.0174.

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In recent years, the ideas of the mathematician Bernhard Riemann (1826–66) have come to the fore as one of Deleuze's principal sources of inspiration in regard to his engagements with mathematics, and the history of mathematics. Nevertheless, some relevant aspects and implications of Deleuze's philosophical reception and appropriation of Riemann's thought remain unexplored. In the first part of the paper I will begin by reconsidering the first explicit mention of Riemann in Deleuze's work, namely, in the second chapter of Bergsonism (1966). In this context, as I intend to show first, Deleuze's

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Granzer, Susanne Valerie. "'The Shadow of One’s Own Head' or The Spectacle of Creativity." Performance Philosophy 3, no. 3 (2017): 685. http://dx.doi.org/10.21476/pp.2017.33151.

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When acting, the actor/actress experiences a complex regime of signs in his/her body, mind, mood and gender. These signs are both disturbing and promising. On the one hand, the act of creativity makes a wound obvious which has been incarnated within man. It tells him/her that he/she is not the sole actor of his/her actions. On the other hand, precisely this way acting on stage becomes an event. The act of this event reveals a way of be-coming in which one acts while at the same time being passive, in which the actor/actress is both agent and patient of his/her own performance. This complex art

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Arifianto, Yonatan Alex, Alfons Renaldo Tampenawas, and Deice Miske Poluan. "Sikap Dan Tanggung Jawab Orang Percaya Dalam Menyikapi Teologi Imanensi." Manna Rafflesia 8, no. 1 (2021): 241–64. http://dx.doi.org/10.38091/man_raf.v8i1.212.

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The view of God which is reasoned logically and rationally brings the concept of God as an experience and not a transcendent person. Therefore, any form of immanence theology cannot be accepted as biblical teaching. Through a literature study approach, it is concluded that the existence of a transcendent and immanent God can counter the principles of immanence theology. God is present and actively participates in the world to give believers rest in the knowledge that no place or situation is too far away to be under God's protective hands. And moreover, God is present supernaturally and transc

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Bevzyuk, Natalia. "DIALECTIC THEOLOGY OF KARL BARTH ABOUT THE TRANSCENDENT AND THE IMMANENT." Doxa, no. 1(41) (June 27, 2024): 142–50. https://doi.org/10.18524/2410-2601.2024.1(41).316166.

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Transcendence is a philosophical and theological concept of the finite, which is separated by an ontological gap (diastasis) from what it frees from itself and brings into existence. Usually, this term is used as a distinction between supernatural and personal existence. That which is transcendent cannot be under the control of anything, that is, transcendence does not even allow itself to be defined. The opposite of transcendence is the concept of immanence. Immanence describes a situation that is seen as being within the bounds of possible experience and knowledge. Transcendence is that “oth

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Roversi, Valentina, Alessandra Cavallo, and Daniel Barenco mello contage. "creare i sensi della terra: il respiro naturale della comunità di indagine." childhood & philosophy 18 (November 28, 2022): 01–23. http://dx.doi.org/10.12957/childphilo.2022.66131.

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The earth is the archetypal image of the origin of humanity, but throughout the history of Western culture it has given way to other, more heavenly allegories. Enlightenment as a paradigm of knowledge consolidated itself in Western philosophical thought in a very convincing way as a production of meanings. Through this rereading of the first Greek metaphysics, thought gradually distanced itself from its materiality, from its humanity, from the possibility of admiring the concrete world, getting closer and closer to the need to create abstract objects, which, as ethical limits, political, aesth

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Tetenkov, Nikolay B. "The "Mystery" of Kierkegaard’s Pseudonyms." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 4 (October 15, 2022): 106–12. http://dx.doi.org/10.37482/2687-1505-v200.

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Unriddling S. Kierkegaard’s pseudonyms is important for interpretation of his philosophical views. That is why the issue of his pseudonyms remains one of the most important problems for historians of philosophy and commentators on Kierkegaard’s works. This paper analyses various points of view on the reasons for Kierkegaard’s use of pseudonyms in his philosophical works. Among the opinions of various philosophers presented in the article, key hypotheses can be distinguished viewing pseudonyms as the following: literary characters; Kierkegaard’s experiment; a search for self-identification; und

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Tamaș, Iosif, and Alexandra Boloș. "Mental disorders and violence." Bulletin of Integrative Psychiatry 101, no. 2 (2024): 77–87. http://dx.doi.org/10.36219/bpi.2024.2.08.

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In this article, we aim to identify and show the roots and tragic consequences of violence, along with individual’s hidden pathological particularities. Upon mere observation, violence represents the brutal destruction of the normality of human existence, regardless of the linguistic connotation society had assigned to it at a certain time: war, holocaust, ethnic cleansing, terrorism, special military operation, murder, rape, beating, lapidation and flagellation (elsewhere), conflict, harassment, intimidation. Nevertheless, we must acknowledge that this form of extreme human manifestation embo

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Nursanty, Eko, and Fahd Diyar Husni. "THE ARCHITECTURE IMMANENCY AND PLACE ATTACHMENT CASE: AGA KHAN AWARD FOR ARCHITECTURE LOCAL MOSQUES WINNING PROJECTS." Journal of Islamic Architecture 6, no. 2 (2020): 103–11. http://dx.doi.org/10.18860/jia.v6i2.10043.

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People are conducting their daily activities in Architectural space. The local community, which uses and gives meaning to that locality, turns the area into a place. Place Attachment is the place that has an emotional connection with the users. This research aims to identify the types and the roles of Place Attachment concerning the local community's religious needs, particularly the Muslim community. This study employs a qualitative research method by deductive literature review and big-data analysis to determine the emotional bonding manifested in the local community mosques' cultural immane

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