All entries for May 2006
May 26, 2006
Yesterday I attended yet another excellent seminar as part of the What is Philosophy? graduate research project. Professor Rosi Braidotti set out to defend Deleuzian research from charges of ethical relativism and providing more efficient control mechanisms for the use of gobal capitalism. This was done with remarkable energy and wit. The result, I believe, was to establish convincingly that Deleuzianism can have a consistent and pragmatic ethical approach to a wide range of situations. However, this requires a rethinking of the role of addiction, [inter]dependency, risk and identities, with an emphasis on positive modes of growth and intensity – an emphasis quite contrary to the prevailing culture of compensation and the valorization of suffering.
That is very much a partial and inadequate summary. If you want to know more, I would suggest joining the What Is Philosophy? project, so that you can listen to the full podcast audio recordings of the lecture and following discussion.
As a taster, and as a record of my own contribution to the discussion, I have clipped a short section in which I respond to the claim that addictive behaviour is necessarily narcissistic. Rosi had presented the concept of addiction on two slightly contradictory ways. On the one hand, there was a discussion of Deleuze's alcoholism (dealt with in the Logic of Sense). This behaviour was a distinctly self-absorbed testing of 'what a body is capable of' (Deleuze's favourite Spinozism). Deleuze was concerned with how the alooholic repeatedly approached the limit of their addiction, the point at which it approaches incapacity or even death, and then swiftly pulls back from the edge. Such a rehearsal/repetition is only ever a reinforcement of limits. Going beyond the limit passes across a threshold (Deleuze differentiates thresholds and limits) such that the addiction is no longer possible. Such a model is, as you can imagine, not what our critics may happily accept as the basis of an ethical system!
We could, as I think Rosi attempted, redress this by arguing that life itself is about addictions, and that there are some addictions that are positive and sustainable, and others that are destructive and lead into 'black holes' (Deleuze and Guattari's term). The obvious problem with this argument is that an economic system like capitalism is quite capable of creating addictions that are both locally safe in this way (for the individual) and at the same time globally destructive, or oppresive to other classes, races, nations or species. Individuals can quite obviously be manipulated, sustained or destroyed where necessary, through the production and manipulation of their addictions. Even when such behaviours seem to introduce constant novelty (fashion), that novelty is carefully controlled and limited. Consequently, the notion of safe and sustainable personal addiction fails to save us from the charge that Deleuze and Guattari simply provide more efficient mechanisms to the hands of global capitalism.
At this point I got quite excited. I have been looking at a range of addictive behaviours that are neither narcissistic nor exclusive of significant and uncontrolled creativity. These patterns of behaviour are entirely dependent upon an engagement with contsantly differing contexts (people and places). I offered the following example:
- To hear my example, and the following discussion, click on the play button below.
- See if you can work out what his addiction is. If you want to know the answer, CLICK HERE.
May 15, 2006
Professor Rosi Braidotti from the University of Utrecht will be giving a talk at the University of Warwick on Thursday 25th May as part of the What is Philosophy? research project. The talk will be followed by an informal discussion.
Thursday 25th May 6pm – 8pm in Presentation Room B of The Learning Grid, University House
Poststructuralist philosophy in general and Deleuze's rhizomic philosophical project in particular have been charged too often with either cognitive or moral relativism. This paper challenges such charges and defends the ethics of nomadic thought. I will take as a case study the issues of extreme pain, loss and vulnerability, which are usually approached either in terms of meanings and signification or as mourning and melancholia. This paper explores another route: a more affirmative ethics that aims at the transformation of negative into positive reactions to pain and vulnerability. The precedents of Spinoza and Nietzsche, re–read with Gilles Deleuze, are important to this project which aims at an ethics of empowerment that puts the active back into activism.
Professor Milan Jaros from the Centre for Research in Knowledge, Science and Society at the University of Newcastle Upon Tyne will be giving a talk at the University of Warwick this Thursday as part of the What is Philosophy? research project.
The title of his paper is ‘Towards a re-definition of space-ness in the post-mechanical age’. The talk will be followed by an informal discussion.
Thursday 18th May 6pm – 8pm in Presentation Room B of The Learning Grid, University House
The aim of this study is to describe a model of the dynamics constituting a living place that is peculiar to the material condition of humanity today and that lends itself to empirical studies of meta–development and sustainability of the human–made environment. The empirical point of departure is the novel characteristic of contemporary knowledge and knowing and the shift it leads to from the transparent, perspectival space to networked quasi–objects, from design to meta–design. It is argued that the self depends for its ability to recognise itself primarily on collisions that suspend the flow of spatialised complexity. The sites of such collisions are superpositions of virtual and material interactions – spatio–temporal instabilities or warps. The structure of such collisions mirrors the mechanisms characteristic of the functioning of our techno–scientific civilisation and associated with different levels of measurement, embodiment, and organisation that pattern the human unconscious, the material and knowledge systems, the ‘lifeworlds’. This proposition expands the notion of the Schmarsow–Benjamin ‘elbow room’ (Spielraum) and gives a perceptual–empirical meaning to the self’s ontology, to the ‘living place’ and its ‘sustain–ability’. The ‘elbow room’ may be viewed as a dynamic impact parameter – an effective existence radius of the self – as an assemblage of the self, place and interactive narratives binding them dynamically together.