All 6 entries tagged Deleuze And Guattari
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February 07, 2006
As is well known, Plato in Book III of his "Republic" recounts a conversation that occurred between Socrates and Adeimantus, in which the flute and the pipe was deemed by Socrates to be of inferior musical stature to stringed instruments (the lyre and the harp).
Socrates: But what do you say to flute-makers and flute-players? Would you admit them into our State when you reflect that in this composite use of harmony the flute is worse than all the stringed instruments put together; even the panharmonic music is only an imitation of the flute?
Adeimantus: Clearly not.
Socrates: There remain then only the lyre and the harp for use in the city, and the shepherds may have a pipe in the country.
Adeimantus: That is surely the conclusion to be drawn from the argument.
Socrates: The preferring of Apollo and his instruments to Marsyas and his instruments is not at all strange, I said.
For Nietzsche of The Birth of Tragedy the flute is unmistakably the most favorable instrument for its reference to Dionysiac rituals and ecstasy.
So, there is certainly a hyperbolic rejection of Schopenhauer's philosophy by Nietzsche on the grounds of the former philosopher's love of flute playing. However, hyperbol, especially in Nietzsche's case, just as in Kafka's is a style of writing which forces thought to "the limits of stupidity" as Deleuze explains in Difference and Repetition.
Moreover, after his collapse in Turin, Nietzsche is known to have mumbled now and then: "I'm stupid because I'm dead, I'm dead because I'm stupid.
February 06, 2006
Follow-up to What is Philosophy? Reading Group: Second Meeting: Notes from Philosophy
Following our discussion of ‘a few vital anecdotes are sufficient to produce a portrait of a philosophy’, one anecdote that didn't come up on Thursday was Nietzsche's claim that he decided to reject Schopenhauer's entire philosophy on learning that the great pessimist was fond of playing the flute. A good example of a biographical detail being used to refute a philosophy – Nietzsche's point being that those seriously advocating pessimism should not be engaged in such frivolous activities as music-making.
(Nietzsche famously said that "life without music would be a mistake". It doesn't follow from this, however, that life _with _music is not also a mistake…)
I'm not sure if I can think of any other examples in which the anecdote quite so clearly suffices to determine a critical response to the philosophy. (E.g. did any Kantians feel challenged on learning about his stocking suspenders?)
I've been trying to think of some anecdotes about other philosophers. About Wittgenstein one sometimes hears about how often he "gave up" philosophy to go and do other jobs (school teaching, becoming a hospital orderly, working in a monastery garden), and about how he advised a student to take a job in Woolworths instead of becoming an academic, but also about how he never succeeded in kicking the philosophy habit himself. None of this has the succinctness of the Kant anecdote that D&G are looking for, but it does suggest something about how seriously (or not) we should take Wittgenstein's views on philosophy.
Any suggestions for other anecdotes that `produce a portrait of a philosophy’ or reveal the conceptual persona?
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.
January 28, 2006
‘Human rights say nothing about the immanent modes of existence of people provided with rights. Nor is it only in extreme situations described by Primo Levi that we experience the shame of being human. We also experience it in insignificant conditions, before the propagation of these modes of existence and thought-for-the-market, and before the values, ideals and opinions of our time. The ignominy of the possibilities of life that we are offered appears from within. We do not feel ourselves outside our time but continue to undergo shameful compromises with it. The feeling of shame is one of philosophy's most powerful motifs. We are not responsible for the victims but responsible before them.’ (D&G, What is Philosophy?, p. 108)
Aislinn O’ Donnell’s fascinating paper considered the question of “shame” in Deleuze & Guattari’s work, evident from the above quotation taken from the ‘Geophilosophy’ chapter of What is Philosophy?, specifically the ‘shame of being human’. Throughout the paper she was concerned with considering whether their particular conception of shame (as a visceral affect) can assist us in understanding their conception of otherness. Aislinn argued that such a specific consideration of ‘shame’ was undertaken within a much broader concern with Deleuze & Guattari’s resistance to capitalism and the question of why we should respond to the suffering human other.
Thus, the purpose of her paper was to try and think the shame of being human and to reflect on its relation (or non-relation) to Deleuze & Guattari’s concept of the ‘other person’, to their rejection of cliché and their resistance to capitalism.
The paper began by providing a brief overview of some of the ways the notion of ‘shame’ has been thought within the history of philosophy, including Spinoza, Kant, Scheler, Arendt, Nussbaum & Tomkins. This was followed by an outline of Deleuze’s concept of the other person in The Logic of Sense and in Deleuze & Guattari’s What is Philosophy?. Aislinn managed to suggest some fascinating relations between the ideas contained within these texts and those found within Emmanuel Levinas’s philosophy. Her account of Levinas’ Ethics of alterity drew upon certain illuminating formulations of Levinas within the work of the Latin American philosopher Enrique Dussel. She then moved to addressing the specific question of the treatment of ‘shame’ in Deleuze & Guattari’s What is Philosophy?, and asking what a ‘shame of being human’ involves and why becoming-revolutionary is an appropriate response to such ‘shame’. She suggested that whilst the first chapters of What is Philosophy? contain a notion of the ‘other person’ as a type of example to elucidate their understanding of the ‘concept’, there is a wider instructive purpose. These chapters, she argued, have strong Bergsonian and Spinozist overtones, specifically in relation to their understanding of planes of immanence in terms of thought-being and in their initial descriptions of the plane of immanence which strongly resembles Bergson’s analytic description of experience as pure perception in Matter and Memory. For Bergson, pure perception is a field of survey of absolute pure consciousness prior to any subject-object. Rather than taking up Bergson’s pragmatic account of the way in which the indetermination of the brain creates a zone of possible action that filters perception, Deleuze & Guattari use the idea of the ‘Other person’ (an a priori ‘Other’) that restructures the perceptual field in order to give an account of the co-genesis of subject and object, self and other. This ‘Other’ is not an individuated or concrete other, but is solely understood as an expression of a ‘possible world’. The other person interrupts us and restructures our field of perception.
Deleuze & Guattari’s problem is not the solipsistic one of the problem of other selves; selves are emergent, relational and interbound. Their problem concerns modes of existence, and Aislinn argued that this was the reason why ‘shame’ is so interesting as it offers a visceral ought, (a visceral affect) bound up with our beliefs, desires, and values, but also indicating an immanent vocation of humans – to strive to create possibilities for life and thought, in particular amongst those complex being with whom we identify. With Deleuze & Guattari’s work there is an awareness of how the singularity of the Other person is annihilated in different ways – through clichés, through capitalism, through the death camps, through consumerist society – that precipitates ‘shame’. The final part of her paper considered the question of shame in relation to resisting these features of contemporary life and thought.
‘Shame of being human’, Aislinn suggested, is not premised upon an identification with the other but a commitment to the singularisation of life. The ‘shame of being human’ operates within Deleuze & Guattari's work as a critical principle – it operates as an immanent evaluation and appraisal of a mode of existence, of complicity in suffering and of the diminishment of life’s immanent possibility for creation without appeal to a fixed ideal for humanity. Drawing at times from Arendt, Aislinn considered the question of ‘shame’ as a critical affect in Deleuze & Guattrai, and the troubling question of why we increasingly don’t feel shame:
‘Utopia does not split off from infinite movement: etymologically it stands for absolute deterritorialisation but always at the critical point at which it is connected with the present milieu, and especially with the forces stifled by this milieu.’ (D&G, What is Philosophy?, p. 108)
Aislinn argues that perception is, as Bergson showed, far from innocent – we choose not to see, we choose to be blind. It is in this respect that shame can be the catalyst to precipitate change as it makes us sensible to dimensions of a situation and ourselves that previously were ignored or accepted, as it can disrupt the narcissistic, habitual and self-absorbed tendencies of selves. Shame is a critical and disruptive affect. Shame is not simply a subjective disposition or experience but registers the intolerable nature of a mode of existence and as such can become both critical and creative. Shame has the capacity to be positive and productive – it creates sensitivity to the richness of the present, to the forgotten histories, excluded others, silenced voices, unrealised worlds as well as to the real potentials of a situation. It ruptures the complacency of our own experience and draws to light the limits of our sensibility. Disparateness and rupture operate on both ontological and experiential registers as rendering a given situation or mode of existence meta-stable and generating real potentials that require the invention of other modes of existence that effect a qualitative transformation of existence. The pre-individual dimensions of the human reveal our singularity, but the possibility for cultivating processes of singularisation of life are foreclosed by cliché, banality, and intolerable modes of existence.
The visceral experience of shame is not one of sublime failure and a sense of our supersensible vocation, but a sense of the diminishment of life, a failure of our sensibility, a failure to respond and to cultivate different kinds of relations, to question ourselves and our complicity in the compromises of our time. Shame as ‘critical affect’. Singularisation is not atomisation but the capacity to weave and create different possibilities and expressions of life. This is, Aislinn concluded, the restoration of immanence.
There followed a lively and engaged discussion which pursued many of the provocations for thought initiated within this excellent paper.
A full audio podcast of Aislinn’s paper together with the subsequent group discussion will be posted on the Project website within the next few days.
January 11, 2006
it is the dialectic of experiences and concepts that has itself to be conceptualized in some way. can it be conceptualized? i think it cannot be conceptualized in 'mind'. concepts cannot conceive itself as concepts of concepts. the synthesis of the dialectic cannot be one of the contradicting elements. i propose the dialectic is realized in action: the encounter of subject and object, where experiences (chaosmos) and concepts 'explose' and 'implose' in a way that the One and the Many become something our mind fails to grasp. the unspeakale, the unwordable. in action experience and concept are inscribed in the body of reality. they are not 'forgotten' even if this memory is described and painted outside what we call human memory.
i have tried to describe this encounter in an essay on the antropogenesis, the transformation of apes into men, the emergence of mind (through visualization (all our words concenring mind refers to vision, in nearly all indogerman languages: e.g. 'wit' and 'wisdom' means 'that wat is seen' as in latin videre, Greek 'idea' Gothic 'withan' and old-indian 'weit'. this essay is unfortunately in Dutch, I will translate it in English in March, when I have finished: it is some 100 pages). it concerns the dialectic of 'nature' versus 'culture' which is the same dialectic.
so positing the dialectic is only the first step. 'now philosophers have to change the world'. most happily, this is done (but most of the times we do not see it, as we are afraid of the future). in this sense, there is a division of labour between philosophy, science and art. in the socialist revolution of the turn of the century around 1900, all three were brought together. this work has to be overdone.
So that which emerges, that which is realized, from a free and creative act, is also, they suggest, that which necessarily posits itself. (Darren Ambrose)
How do we understand the "freedom" of the concept? Another forumulation gives a clue: concepts are not solutions to problems, but rather constitute a problematization only made sensible through the concept – that is to say, the concept both disrupts experience, diverts it into unexpected and intense differentiations, and at the same time provides the conditions through which it may be reintegrated. For example, if a concept of "personal narrative" were to act to integrate my experiences, if it were to be a dominant force in my life, then experiences would be concieved as more or less consistent with such an organising schema. Consider the extreme in which all other possible concepts are themselves reduced to the status of problematic events to be integrated into the personal narrative. As such they become components of the concept of personal narrative, more or less well integrated.
But surely if the concept were to be genuinely self-positing or "free" then it must break its dependency upon the contingencies of the experience that feeds the discretion of its self-positing identity? The concept then becomes a condition for the possiblity of all experience. Would it be right to say that this is concept used in a properly Kantian sense? A transcendental imagination that anticipates or problematizes all possible experience?
Deleuze and Guattari seek an alternative: a double articulation in which the two dimensions are simultaneously connected with each other (although contingent) and yet freely autonomous (niether determining the other). Not the hierarchical double articulation of structuralism, but two independent and connected articulations:
- concepts that are mobile, abstract, and independent of any specific time or space – capable of posing their problem wherever and whenever;
- experiences (chaosmic incarnation, virtual enunciative nuclei) that exist despite of and in the absence of any specific concept.
The engagement and disengagement of the two articulations, their slippage, gives rise to history. On the one hand the virtual (as in real but unspecifiable) becoming (constant differentiation of difference) provides constant novelty. And on the other, the inescapable actuality (specification/speciation) of the concept, against which all stands as problematic, gives an independent constant (memory). When the concepts achieve a high degree of autonomy, and at the same time are able to connect with a wide range of experiences, then we have the concept of philosophy (and its history) described by Deleuze and Guattari in What Is Philosophy?
And finally, the inevitable question is: how do some concepts achieve a high degree of autonomy from the experiences that they problematize, whilst still being able to easily connect with a diverse range of experiences? D&G's conjecture is that they must establish some kind of plane of immanence in which the occurrence of events that can be connected to the concept are encouraged, though not determined. The ontological status of a concept is then more like that of life in general: not an over-determined causal necessity, but rather a likelihood, the definition (better: focus) of which is constantly oscillating around an equilibrium (the fuzziness with which they oppose logic). This field, out of which events are actualised for the concept with uncanny pre-sentiment or intuition, is again a virtuality (it seems real without being actual), but a virtuality of another degree.