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March 06, 2006
Follow-up to The artwork as monument, active memory, time of the artist from Art
Why artistic creativity? A new perspective on the world? A recording of events. Or a new world? The creation of events.
Painters and sculptors go to extraordinary lengths in order to create the "monuments" to their struggles, their works. In creating, capturing and preserving the "time of the artist" they carve out a slice of their chaosmos, cut from their plane of immanance, relative to a virtuality. This may all cease to exist at any time, and may even be destroyed by the artistic act itself – a painful surgery or self-mutilation (Van Gogh). The surgical method is this: reduce the world and its vast circuits to a small repetitive loop. In the case of Cezanne, the loop circulates and re-circulates between Mont Saint Victoire, the palette and its oils (themselves reduced to a few greens and blues), the hand, the brush or knife, and the canvas. In this way the artwork is built up over time through a kind of mangrove effect not disimilar to that described by Andy Clark.
Everything is invested – "the artist is already in the canvas" (Deleuze, Logic of Sensation). Then make each run of the circuit entirely dependent upon the last, each time applying a filter modulated by the results of the previous passage (Cezanne, Van Gogh, Bacon and others replace an optical filter with a haptic filter). The circuit carves out an escape route within the imprisonment of actuality. The loops are repetitions, movements between points, but across different virtualities or the infinite and irreducible but necessary slices of reality. This opening up of new degrees of movement is the experiment of the diagram. It is a high risk operation. With so much vested in a small and critical set of functions, catastrophe is always near at hand. In his treatment of Francis Bacon, Deleuze quite rightly argues that painting is the artform that takes this risk to its most extreme. This is true. The consequences of architecture, for example, are too great. Few architects are prepared to go there (Libeskind?). Perhaps only in improvisational jazz does music reduce everything to catastrophe or the sublime. Otherwise there are too many chances of a second take. Bacon happily destroyed botched canvases, but it was almost too much for him both artistically and financially.
What then drives artists to the edge of disaster or beyond?
1) There is the attraction of the unknown and unknowable, the promise of a critical passage across some absolute threshold. Beyond this pure event, the world would be transformed. Something impossible would come to pass (surrealism). Behind this drive is the knowledge that this passage must have already happened at least once: the artist and the world as it is having come alive. But also the belief that it can happen again. The creation of substance, the irreducibly different, sharing no attributes. The impossible as possible. The artist thus seeks to create something new and substantial for themselves and the world. Joan Miro, for example, explored a rarifying seriality in order to create art as new substance: As Andre Breton commented on Miro's Constellations:
"They belong together and differ from one another like the aromatic or cyclic series of elements in chemistry. If one considers them both in their development and as a whole, each of them assumes necessity and value like a constituent in a mathematical series. And finally, they give the word 'series' that special meaning by their uninterupted and exemplary sequence." Miro by Janis Mink, Taschen 2000.
Felix Guattari described this creation of artistic discovery, and the mutant subjectivities that it makes possible, as akin to the rarifying seriality of chemistry, creating something substantial and necessary:
"In this conception of analysis, time is not something to be endured; it is activated, oriented, the object of qualitative change… A singualrity, a rupture of sense, a cut, a fragmentation, the detachment of a semiotic content – in a dadaist or surrealist manner – can originate mutant nuclei of subjectivation. Just as chemistry has to purify complex mixtures to extract atomic and homogeneous molecular matter, thus creating an infinite scale of chemical entities that have no prior existence, the same is true in the 'extraction' and 'seperation' of aesthetic subjectivities or partial objects…that make an immense complexification of subjectivity possibile – harmonies, polyphonies, counterpoints, rhythms and existential orchestrations, until know unheard and unknown." Chaosmosis (page 19)
Seriality and rarefaction is similarly employed by other painters, inlcuding Cezanne and Bacon. Also common to these artists is the prevailing terror of plunging into one of these cycles only to find no way out, that the filter or diagram no longer applies to the product of the cycle: the catastrophe.
2) And more commonly, there is an incremental investigation of objects partially apprehended at the limit. An often shy and nervous peering into things. But sometimes a full-on and clinical dissection of orders and lineages (abstraction). This investigation is often undertaken with a degree of altruism. Whether the aim is to reveal more clearly some necessary aspect of Being, or simply to help us to see objects with greater clarity, the artist may act in the interests of our perceptual powers and faculty of judgement.
Kant gives us these two modes of art in the Critique of Judgement. The artistic event as trans-liminal, as a virtuality (the sublime) eventualizing actuality (the time of the transcendental subject or artist). And the event as a series of dispatches, taken from a view of the edge, passing freely over infinite modulations of intensity, but always staying firmly this side of reason – communication, a sense in comunis, a beautiful passage.
Questions for Deleuze and Guattari's aesthetics:
- is it underpinned by this distinction?
- do they consider the creation of new substance to be the role of art? – if so, what does this mean, is it feasible, how does it work?
Also, see the essay by Isobelle Stengers for Deleuze's discussion of the difference between the limit and the threshold.
In their What is Philosophy?, Deleuze and Guattari claim that the artwork is a "monument". What does this mean? What is "monumental"? Why do all artworks have to be monumental? How can a painting be a monument? For this aesthetic theory to be meaningful, these questions must be addressed. But as will be demonstrated, an effective answer requires that we reconsider the relationship between artist, artwork and "viewer", adopting a position that sees them as much more intimately connected across space and time. This result in an approach to aesthetics that, unlike many, is concerned with the process of creation rather than consumption. The "viewer" is not excluded, but rather enters into that ongoing process which itself exists permanently in the artwork.
Firstly, put aside preconceptions about the nature of monumental art and monuments. We are not saying that the artwork has to be a massive stone edifice. It can be small or large, occupying any form shaped from any substance. Or more precisely, the monument is insubstantial in that its monumentalism acts as an open deterritorializing force, capable of forming a plane of consistency with all-comers. This is what Francis Bacon called the "matter of factness" of the painting, its materiality. Substances are materials locked into a determination that rejects connections and deterritorializations. The monument overflows substance in a hyper-connectivity with matter. The distinction is made more clearly in A Thousand Plateaus. I suggest that we read "abstract machine" as synonymous with "monument" (or perhaps the monument is a genus of abstract machine):
An abstract machine in itself is not physical or corporeal ( Guattari - it is an incorporeal complexity enabling possibility or freedom of movement ), any more than it is semiotic; it is diagramatic (it knows nothing of the distinction between the artificial and natural either). It operates by matter, not by substance; by function, not by form. The abstract machine is pure Matter-Function – a diagram independent of the forms and substances, expressions and contents it will distribute. A Thousand Plateaus, On Several Regimes of Signs p.141
What does it mean for the abstract machine or monument to "function"? A function is an operation of conversion or transformation. As they say in the opening of Anti-Oedipus: "the machine only functions when it breaks down" – that is, the machine functions by breaking down matter locked into substances, de-substantializing, deterritorializing. The monument or abstract machine is therefore a deterritorializing agent.
Returning to the common understanding of "what is a monument?" – it's not size or form that matters, but rather it is the active memory contained in the monument. Monuments are intended to remind, to recall an event, or more usually a life. Monument-momento. An effective monument goes further, re-awakening some distant aspect of that which is remembered. It may well be some actual detail of the commemorated life that the monument is intended to stir, but in order for that actuality to have sense, we must accept and share in the virtuality (the real but inactual extension to potential infinity of the plane of immanence, "a slice of chaos that acts like a sieve") of the commemorated life that is a condition for the possibility of that life.
The monument is threfore a portal, allowing us to move into a different world, and for that world to move into ours. To view an artwork then is an active process of being deterritorialized. Deleuze (in Logic of Sensation, and with Guattari in A Thousand Plateaus) seeks to show how the abstract machine may be inscribed with a diagram illustrating or coding the route through the portal, the lines of deterritorialization, of matter cossing transversally out of substance. They say that the diagram makes a suggestion pulling us out of a determination towards something otherwise impossible. So it is more than just a edifice, a block of percepts and affects. It is crafted so as to deterritorialize, to attract matter into it and carry it away to another plane. One enters an artwork through the path suggested by the diagram. The monument calls upon us to add to the active memory present in the artwork, we step into the artwork, rather than percieving it analytically from afar.
Could the momument then be some kind of time machine? This is a serious claim, or at least a claim made by serious philosophers. Perhaps its re-presentation of the past offers a logic of resolution to make sense of the present? Recall Hegel's monument, which forms the centrepoint to his Aesthetics – the Tower of Babel, universal translator of forms. The architect Daniel Libeskind is familiar with the consequences of this monumentalism. In his Chamberworks, Architectural Meditations on the Themes from Heraclitus, he talks of his work to overcome this error:
When time itself is rendered meaningless by reversing its irreversible presence, then the practice of architecture becomes the case of the false pleading the cause of reconcilliation. The Space of Encounter, p.49
This leads to the Jewish Museum in Berlin, which is certainly not a false reconcilliation. It is deliberately not a monument in which a single sense is made of a re-presented history. Rather, it draws in and abstracts further a vast collection of histories (matters of facts, names etc), it acts as a convertor between the planes, and becomes immanent to them, that is to say, is of the same material plane, adding further to the complexity of those virtualities. It remains a monument in the sense described above, a portal between disconnected planes.
What emerges in differentiated experience is architecture as an index of the relationship between what was and what will be. p50
…index :- diagram, graph, portal?
The Museum is a success in that it reaches out beyond its site, connecting two vast virtualities (Jewish Berlin, modern Germany and Europe).
Architecture as a practice of control has projected over itself an immanent frame sufficient to reveal something without. p.49
We have then discounted the notion of the monument as some kind of dialectical tardis. Lets not be sentimental about it. But we still need to understand its diagram, how it works to deterritorialize and connect differentiated substances, pulling us out of one virtuality and into another. Again Libeskind has a suggestion drawn from his practice:
If one thinks of music, what could be more immaterial, what could leave less of a trace in actual experience than music? On the other hand, of course, architecture has always been associated with weight, with matter, with public activity. p.51
The suggestion is that the monument encapsulates a rhythm of deterritorialization and reterritorialization, of pleats of matter rising and falling relative to each other, forming tonalities, a whole music of matter that penetrates substance and carries it away into the plane. The monument is then not a static edifice, it is a continual circulation of matter, captured at some point in history, relative to a virtuality which otherwise disappears. It captures a slice of reality, holds it, and then releases it again in the future, in our aesthetic encounter. Libeskind seeks the musical within architecture, within his monuments. This seems to be a paradox, but is merely the task of a great artist.
(Note, a building is an abstract machine for living – a monument rich with music and incorporeal complexity.)
Deleuze and Guattari go further: artworks are monuments. All artworks? What does, for example, Cezanne's painting of Mont Saint Victoire commemorate? In paint it captures a circulation of matter ever connected with the mountain. The rhythm of brush strokes is, as Cezanne claimed, the rhythm of the mountain, of nature as he lived it. His method always struggled to capture the tension, the pattern of connections of those rhythms, to make them permanent in a monument ( more on Cezanne ):
This is what one must achieve. If I reach too high or too low, everything is a mess. There must not be a single loose strand, a single gap through which the tension, the light, the truth can escape. I have all the parts of my canvas under control simultaneously. If things are tending to diverge, I use my instincts and beliefs to bring them back together again. Everything that we see disperses, fades away. Nature is always the same, even though its visible manifestations eventually cease to exist. Our art must shock nature into permanence, together with all the components and manifestations of change. Art must make nature eternal in our imagination. What lies behind nature? Nothing perhaps. Perhaps everything. Everything, you understand. So I close the errant hand. I take the tones of colour I see to my right and my left, here, there, everywhere, and I fix these gradations, I bring them together. They form lines, and become objects, rocks, trees, without my thinking about it. They acquire volume, they have an effect. When these masses and weights on my canvas correspond to the planes and spots which I see in my mind and which we see with our eyes, then my canvas closes its fingers. It does not waver. It does not reach too high or too low. It is true, it is full. cited in Cezanne by Ulrike Becks-Malorny, Taschen 2001
The painting captures what the artist David Burrows has called "the time of the artist". It is a monument to that time. It draws us into that time and the rhythms and tones that constitute it's plane.
February 15, 2006
In Deleuze’s 1981 study of Francis Bacon, The Logic of Sensation, the artist becomes configured as the modern paradigm of a painter concerned with the expressive materiality of paint and the conveyance of intense modes of sensation which are distanced from the auspices of representation and narration. For Deleuze Bacon’s work circumvents narrative relations between figures and concentrates on “matters of fact” or “the brutality of fact.” Crucially this enables Bacon to begin to present the possibilities of what can be done with the materiality of paint on its own. His understanding of Bacon’s paintings rests on under-standing them as conveying a very special type of violence, a violence not of representation but of sensation. For Deleuze, this is a violence associated with “colour and line, a static or potential violence, a violence of reaction and expression” (LS, x). Bacon’s paintings are to be under-stood as an interlocking series of experimental, rhythmic assemblages in vivid colors of flesh and bone. The broken tones of flesh and bone operate as limits to a complex rhythmic interplay where each pushes the other to its limit; bone expands in and through flesh in spasmodic movements and flesh compresses and descends into bone in order to give birth to a heightened sense of the “brutality of fact.”
In explaining the operative affective function of Bacon’s work Deleuze draws upon the notion of ‘haptic’ seeing, which he opposes to the more dominant ‘optical’ modes of seeing. The notion is crucial to Deleuze’s account of Bacon’s work and is drawn from the early 20th century art theorist Alois Riegl. Riegl’s fundamental concern was with delineating various historical manifestations of what he called the human “will to art”. He concluded that there were three distinct types of aesthetic principles governing three distinct historical manifestations of this will to art – the Egyptian, Greek and Roman. Common to all three was the goal of representing external objects as clear material entities. For Riegl the ancients all attempted to delimit space to varying degrees in order to vitiate certain problems inherent within visual perception that emerge from the eye’s way of perceiving the natural world in two-dimensional coloured-planes – the objects of the external world tend to appear to us in a chaotic mixture. The ancients, Riegl claims, found the optically perceived external objects gained to be confusing and thus were driven to attempt in their art a representation of the individual object that was as clear as possible. They were forced to have to delineate it and emphasise its material impenetrability. Space was simply regarded as absence or as a void; it represented the negation of the kind of material stability required. In their efforts to comprehend and express the individuality of the object ancients were driven to refuse any reference to the actual ordinary experience of a subject or individual in their effort to embody the absolutely “objective”. The simplest and most straightforward means of perceiving an isolated, separate and “objective” object from out of the chaos of visual perception was through touch which revealed the enclosed unity of the surface or exterior of the object as well as reinforcing its material impenetrability. Yet touch alone cannot yield a comprehensive grasping of the complete surface of the object, just discrete elements of it. In order to grasp the entire object one must combine or link the series of multiple touches through an act of subjective consciousness and thought. The eye initially takes in a confused image of coloured planes and only assembles the outlines of defined individual objects through the synthesis of multiple planar perceptions. Riegl claims that touch is superior to vision in providing information regarding the material impenetrability of objects, yet vision surpasses touch by informing us of height and width, since it is able to synthesise multiple perceptions more quickly than touch. A comprehensive knowledge and understanding of stable objects as three-dimensional requires the subjective synthesis of multiple tactile and visual encounters with the object.
Riegl thus generated an opposition between the objective/subjective and tactile/optical in his account of the ancient will to art. This latter opposition between the tactile and the optical is, Riegl claims, subsequently subsumed within vision. Hand and eye come to reinforce one another, since our visual perceptions of objects as impenetrable, three dimensional and stable entities, necessarily comes to incorporate and synthesise knowledge gained from tactile experience. Hence Riegl introduces the notion of “tactile” or “haptic” vision or seeing, in which the contributing role of the hand and touch has become synthesised and emphasised. He eventually opposes the development of this haptic vision in ancient art to the pure optic vision prevalent within the modern era, where the synthesised role of manual touch has become minimised and largely obscured. However, it is a vital notion excavated and mobilised within Deleuze’s work on aesthetics.
With the haptic Deleuze argues that space becomes tactile as if the eye were now a hand caressing one surface after another without any sense of the overall configuration or mutual relation of those surfaces. It is a virtual space whose fragmented components can be assembled in multiple combinations. In this pure haptic Smooth Space of close-vision, all orientation, landmarks and the linkages between things are in continuous variation – i.e. a continuous transmutation which operates “step-by-step” to no pre-arranged or pre-governed schema. There is no stable unified set of referents since orientations are never constant, but constantly change. The interlinkages themselves are constituted according to an emergent realm of dynamic tactile relationships that have more to do with how a Nomad conceives of their territory.
Deleuze & Guattari’s aspiration for philosophy is for philosophy to ‘become worthy of the event’, an aim that requires that we turn toward the pre-individual field of the virtual. It is precisely such a move that Deleuze and Guattari identify as occuring within the work of art. For them the aim or task for art is to elaborate a composed capture of chaos as sensation, to construct a 'monument' which exists, in itself, as a composition independent of the viewer or the creator – ‘a compound of percepts and affects’ that is a ‘bloc of sensations’ that has a reality in the absence of human perception and affection. This move signifies a demand to give up the habits of thought and of perception that mark human experience and to go beyond that turn. The notion that art exists as a distinct alternative reality demands that the concern of a theory of painting turn to the problem of painting’s own material specificity and the reconfiguration of pictorial space that that entails. Thus, there is a concern with what the material of painting can do, rather than with what it means or represents. In the exploration of the power of paint the great painters of modern abstraction, like Klee, Mondrian and Pollock, move away from the figurative to abstraction in order to work with the pure elements of painting – colour and line. They produce catastrophes in colour; paintings which disturb and disrupt the order and form of representation and force us to see, if we are looking, new hallucinatory spaces and new morphological images. What follows is a profound disruption of phenomenological perception. For Deleuze this is a revolution that takes painting from a logic of representation toward a pure logic of sensation – to the line that takes a walk, and the Figure that emerges from the chaosgerm of the ‘Diagram’, or what Bacon refers to in the interviews with David Sylvester as the ‘Graph’:
‘Very often the involuntary marks are much more deeply suggestive than others, and those are the moments when you feel that anything can happen…The marks are made, and you survey the thing like you would a sort of graph. And you see within this graph the possibilities of all types of fact being planted. This is a difficult thing…Isn’t it that one wants a thing to be as factual as possible and at the same time as deeply suggestive or deeply unlocking of areas of sensation other than simple illustration of the object that you set out to do? Isn’t that what all art is about?’ (The Brutality of Fact, p. 56)
For Deleuze the ‘Diagram’ (or ‘Graph’) is that which allows the emergence of another possible world in a work of art. The marks associated with the elaboration of a ‘Diagram’ are irrational, involuntary, accidental, free, random. Deleuze claims that it is as if the artist’s hand assumes an independence and began to be guided by other forces, making marks that no longer depend upon either the artist’s will or sight. Such almost blind manual marks attest to the intrusion of another world into the visual world of figuration. Bacon claims:
‘Half my painting activity is disrupting what I can do with ease.’ (The Brutality of Fact, p. 91)
The ‘Diagram’, whilst a chaos, a catastrophe, is also a germ of order or of rhythm. It is a violent chaos in relation to the figurative givens, but it is a germ of rhythm in relation to the new order of the painting. As Bacon says, it ‘unlocks areas of sensation’:
‘In the way I work I don’t in fact know very often what the paint will do, and it does many things which are very much better than I could make it do. Is that an accident? Perhaps one could say it’s not an accident, because it becomes a selective process which part of this accident one chooses to preserve. One is attempting, of course, to keep the vitality of the accident and yet preserve a continuity…What has never yet been analysed is why this particular way of painting is more poignant than illustration. I suppose because it has a life completely of its own. It lives on its own, like the image one’s trying to trap; it lives on its own, and therefore transfers the essence of the image more poignantly. So that the artist may be able to open up or rather, should I say, unlock the valves of feeling and therefore return the onlooker to life more violently…There is a possibility that you get through this accidental thing something much more profound than what you really wanted.’ (The Brutality of Fact, p. 17)
February 10, 2006
February 05, 2006
What is Philosophy?; Chapter 3 – ‘Conceptual Personae’
This weeks’ discussion began with a consideration of the example which opens this chapter on ‘conceptual personae’ –the ‘idiot’. Deleuze & Guattari identify two manifestations of the conceptual persona of the ‘idiot’, which they term the ‘old’ and ‘new ‘idiot’. The old ‘idiot’ is the Cartesian one (associated with Descartes Meditations) – ‘it is the Idiot who says “I” and sets up the cogito…who wants to think, and who thinks for himself, by the ‘natural light’. The new ‘idiot’ emerges when ‘Descartes goes mad in Russia’, (Dostoyevsky’s Idiot).
‘The Old idiot wanted truth, but the new idiot wants to turn the absurd into the highest power of thought – in other words, to create.’ (What is Philosophy?, p. 62)
There was a brief discussion of how appropriate Dostoyevsky’s later work was to this understanding of the new ‘idiot’. The problem of Nietzsche and Nihilism was discussed.
Post-structuralism, as expressed by the conceptual personae of the new ‘idiot’, where sense is constantly pushed to its limits, involves a constant search for the ‘outside’, and a move towards creation. The old Cartesian ‘idiot’ was driven and governed by certain epistemological imperatives and concerns, whereas the new post-Cartesian ‘idiot’ is an ‘ethical’ figure driven to uncertainty and the ‘outside’ of pre-existing sense.
What is the relation between the elaboration of conceptual personae in art (e.g. literature) and in philosophy. For Deleuze & Guattari the two can be intimately connected:
‘The plane of composition of art and the plane of immanence of philosophy can slip into each other to the degree that parts of one may be occupied by entities of the other.’ (What is Philosophy?, p. 66)
The emergence of the new ‘idiot’ in literature (specifically Russian literature) indicates a certain role for literature (evident from Deleuze’s Essays Critical and Clinical) – namely as a symptamology of conceptual personae – what a writer takes a good thinker to be, what a thinker should be doing in a certain ‘space’.
There was a discussion of the possible differences and similarities between symptamology and genealogy. Is symptamology divorced from a more historical or quasi-historical cultural critique. For Deleuze & Guattari conceptual personae are irreducible to what they term ‘psychosocial types’. They write:
‘The features of conceptual personae have relationships with the epoch or historical milieu in which they appear that only psychosocial types enable us to assess. But, conversely, the hysterical and mental movements of psychosocial types, their pathological symptoms, their relational attitudes, their existential modes, and their legal status, become susceptible to a determination purely of thinking and of thought that wrests them from both the historical state of affairs of a society and the lived experience of individuals, in order to turn them into the features of conceptual personae, or thought-events on the plane laid out by thought or under the concepts it creates. Conceptual personae and psychosocial types refer to each other and combine without ever merging.’ (What is Philosophy?, p. 70)
There was then a lengthy discussion of Leibniz and the role of concept creation in his philosophy, and their possible restriction by the type of conceptual personae he elaborates (later identified by Deleuze & Guattari as ‘the lawyer of a God’).
We discussed the crucial role of conceptual personae in disclosing what Deleuze & Guattari term ‘thought’s territories, its absolute deterritorialisations and reterritorialisations.’ (i.e. its ‘diagrammatic’ function):
‘Conceptual personae are thinkers, solely thinkers, and their personalised features are closely linked to the diagrammatic features of thought and the intensive features of concepts.’ (What is Philosophy?, p. 69)
We then worked fairly systematically through the five features of conceptual personae that Deleuze and Guattari identify.
Pathic Features (p. 70) – the aspect of the conceptual personae linked to the sensibility (pathological elements); a difference between the schizophrenic as psychosocial types and as conceptual personae responsible for laying out a plane of thought. (Links here to Nietzsche, Bergson and Foucault). The schizophrenic in the socius moves outside of ‘sense’ and is expelled, the schizophrenic as conceptual personae is analogous to the new ‘idiot’ – a ‘conceptual personae who lives intensely within the thinker and forces him to think’, pushing the ‘absurd into the highest power of thought’.
Relational Features (pp. 70–1) – akin to the Socratic notion of the ‘Friend’.
‘This is not two friends who engage in thought; rather, it is thought itself that requires the thinker to be a friend so that thought is divided up within itself and can be exercised. It is thought itself which requires this division of thought between friends.’ (What is Philosophy?, p. 69)
Dynamic Features (p. 71) – the different forms of energetics involved with a conceptual personae, akin to a new athleticism in thought. It expresses the degree to which conceptual personae move into conjunction, into a becoming with external energetic forces.
Juridical Features (p. 72) – jurisprudence vs. universal principles of law. The juridical features of the conceptual personae elaborated by Leibniz, Kant and Spinoza.
‘Should not beings be judged from within – not at all in the name of the Law or of Values or even by virtue of their conscience but by the purely immanent criteria of their existence.’ (What is Philosophy?, p. 72)
We discussed the juridical features of conceptual personae in relation to Kierkegaard’s Fear and Trembling.
Existential Features (pp. 72–3) – These are to be understood as the emblematic anecdotes of conceptual personae (‘a few vital anecdotes are sufficient to produce a portrait of a philosophy’):
‘These anecdotes do not refer simply to social or even psychological types of philosopher but show rather the conceptual personae who inhabit them.’ (What is Philosophy?, p. 73)
We discussed the differences between this particular understanding of the existential components of conceptual personae and the ‘intentional fallacy’.
After discussing the five identified features of conceptual personae we proceeded to briefly examine the notion of ‘taste’ introduced by Deleuze & Guattari:
‘The creation of concepts calls for a taste that modulates it. The free creation of determined concepts needs a taste for the undetermined concepts. Taste is this power, this being-potential of the concept: it is certainly not for ‘rational or reasonable’ reasons that a particular concept is created or a particular component chosen.’ (What is Philosophy?, p. 78)
The implicit allusions to Kant’s Third Critique were noted – e.g. the free accord of the cognitive faculties of imagination and understanding, and the singular nature of the aesthetic judgement for Kant. For Kant an indeterminate judgement of taste is not based on a concept, but a ‘feeling’.
We discussed the problem of doxa and urdoxa. The horror of philosophy as doxography, and the difference between philosophy and science, (particularly the relation between concepts, solutions and problems), indicated in the following passage at the conclusion of the third chapter:
‘The concept is indeed a solution, but the problem to which it corresponds lies in its intensional conditions of consistency and not, as in science, in the conditions of reference of extensional propositions. If the concept is a solution, the conditions of the philosophical problem are found on the plane of immanence presupposed by the concept, and the unknowns of the problem are found in the conceptual personae that it calls up. A concept like knowledge has meaning only in relation to an image of thought to which it refers and to a conceptual personae that it needs; a different image and a different persona that it needs; a different image and a different persona call for other concepts. A solution has no meaning independently of a problem to be determined in its conditions and unknowns; but these conditions and unknowns have no meaning independently of solutions determinable as concepts.’ (What is Philosophy?, pp. 80–1)
We concluded by identifying the ongoing post-structuralist problem of philosophy, an ethical problem identified at the end of the chapter:
‘Philosophy thus lives in a permanent crisis. The plane takes effect through shocks, concepts proceed in bursts, and personae by spasms. The relationship among the three instances is problematic by nature.’ (What is Philosphy?, p. 82)
Philosophy is always caught up in a becoming-doxographic, and concepts in a becoming-skeletal. Here nothing positive is done within philosophy. Philosophers and their history and their concepts are brandished like weapons to prevent ongoing philosophical invention and thought.
February 01, 2006
In chapter 3 of What is Philosophy? Deleuze & Guattari talk of the three necessary elements of philosophy, a kind of trinity consisting of:
‘…the prephilosophical plane it must lay out (immanence), the persona or personae it must invent and bring to life (insistence), and the philosophical concepts it must create (consistency). Laying out, inventing, and creating constitute the philosophical trinity – diagrammatic, personalistic,and intensive features.’ (What is Philosophy?, pp. 76–7)
The initial ‘diagrammatic’ function within philosophy (the elaboration of a prephilosophical plane of immanence) necessary for the subsequent creation of concepts has clear resonance with Deleuze’s understanding of Francis Bacon’s creative practice in The Logic of Sensation, and offers a clear example of the type of creative pedagogy provided by art to our understanding of the practice of philosophy. Both involve taking what Deleuze & Guatarri term ‘a witches’ flight’. Deleuze asks in what does the initial pre-figurative act of painting consist for Bacon? For Bacon the initial act of painting is defined by the making of random marks; cleaning, sweeping, brushing or wiping the canvas which serve to clear out locales or zones on the canvas; and the throwing of paint from various angles and at various speeds. Such acts presuppose the existence of figurative givens on the canvas (clichés), and it is precisely such givens that are to be removed, by being cleaned, brushed, swept or wiped, or else covered over, by the act of painting. In the interviews with David Sylvester this is what Bacon called a ‘graph’ or a ‘diagram’. The ‘diagram’ is to be understood as the pre-figural preparation of the canvas (the initial acts of painting) – the series of shades, colours, scratches and layers of material set down prior to the actual delineation of the Figure. In Bacon this process consists of a series of haphazard lines, coloured spots and pitched paint. Such a physical rather than a visual act of painting lays out a ground that is in contradiction with the pre-planned figure. This is an automatic or random ground that threatens to engulf the act of figuration it prepares for. Deleuze claims that the ‘diagram’ is a kind of physical catastrophe that underlies the subsequent production of figuration in painting:
‘It is as if, in the midst of the figurative and probabilistic givens, a catastrophe overcame the canvas.’ (Deleuze, The Logic of Sensation, p. 80)
According to Deleuze the ‘diagram’ in painting allows the emergence of another possible world. The marks associated with the ‘diagram’ are irrational, involuntary, accidental, free, random. They are non-representative, non-illustrative, non-narrative. They are no longer either significant or signifiers, they are, Deleuze claims, ‘a-signifying traits’. Such (almost blind) manual marks attest to the intrusion of another world into the visual world of figuration. To a degree, they remove the painting from the optical organisation that reigns over it, rendering it always already figurative. The painter’s hand intervenes in order to disrupt its own dependence and deconstruct the sovereign optical organisation. Here one can no longer see anything, as if one was in a catastrophe or chaos. The ‘diagram’ serves to disrupt a certain pre-existing ‘sense’ and allow for the emergence of an entirely new ‘sense’. The operation or function of the ‘diagram’ is, according to Bacon, to be ‘suggestive’ of a new ‘sense’. Because such marks are destined to provide the Figure it is essential that they break with the conventional codes of figuration as such. Thus, such marks are not sufficient in themselves to break with figuration, but must provide a function of utility. They mark out certain ‘possibilities of fact’, but do not of themselves yet constitute a ‘fact’ (the pictorial ‘fact’). In order to be configured into a ‘fact’, i.e. in order to evolve into a Figure, they must be re-injected into the visual whole, but it is precisely through the action of these marks that the visual whole ceases to be a purely optical organisation:
‘It will give the eye another power, as well as an object that will no longer be figurative.’ (Deleuze, The Logic of Sensation, p. 81)
The ‘diagram’ evinced within Bacon’s work is indeed a type of chaos, a catastrophe, but it is also a germ of order of rhythm. It is thus a violent chaos in relation to the figurative givens, but it is also germ of rhythm in relation to the new order of the painting, a new and emergent sense. As Bacon says, it ‘unlocks areas of sensation’. Deleuze argues that the entire significance of Bacon’s ‘diagrammatic path’ is the recognition that the ‘diagram’ must not eat away at the entire painting, it must remain limited in space and time, it must remain operative, functional and controlled. The violent methods associated with the ‘diagrammatic’ must not be given free reign, and the necessary catastrophe must not submerge the whole. The ‘diagram’ is a possibility of ‘fact’ – it is not the ‘Fact’ itself. Thus not all the figurative givens have to disappear; a new figuration, that of the Figure, should emerge from the ‘diagram’ and render the bloc of sensation clear and precise. The ‘diagrammatic’ thus begins the act of painting, it lays out the prepictorial plane of immanence, and it is precisely this creative practice bound up with diagrammatic elaboration which is to be understood to form one of the three fundamental elements of philosophy, albeit a non-philosophical one:
‘Precisely because the plane of immanence is prephilosophical and does not immediately take effect with concepts, it implies a sort of groping experimentation and its layout resorts to measures that are not very respectable , rational, or reasonable. These measures belong to the order of dreams, of pathological processes , esosteric experiences, drunkenness, and excess…To think is always to follow the witch’s flight.’ (What is Philosophy?, p. 41)