DOCSLIB.ORG

Pure Immanence

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Pure Immanence Pure Immanence Essays on A Life Gilles Deleuze with an introduction by John Rajchman Translated by Anne Boyman ZONE BOOKS· NEW YORK 2001 Introduction John Rajchman Gilles Deleuze was an empiricist, a logician. That was the source of his lightness, his humor, his naIvete, his practice of philosophy as "a sort of art brut" - "I never broke with a kind of empiricism that proceeds to a direct exposition of concepts:' I It is a shame to pre­ sent him as a metaphysician and nature mystic. Even in A.N. Whitehead, he admired a "pluralist empiri­ cism" that he found in another way in Michel Fou­ cault - an empiricism of "multiplicities" that says "the abstract doesn't explain, but must itself be explained:'2 Indeed, it was through his logic and his empiricism that Deleuze found his way out of the impasses of the two dominant philosophical schools of his genera~ tion, phenomenological and analytic, and elaborate a new conception of sense, neither hermeneutic no Fregean.3 He tried to introduce empiricism into his 7 INTRODUCTION PURE IMMANENCE very image of thought, and saw the philosopher as an yet singular," and so requires a "wilder" sort of em­ experimentalist and diagnostician, not as a judge, even piricism - a transcendental empiricism. of a mystical law. From the start Deleuze sought a conception of em- , " ... We will speak of a transcendental empiricism piricism that departs from the classical defmition that in contrast to everything that makes up the world of says that all our ideas can be derived from atomistic the subject and the object" he would thus reiterate in sensations through a logic of abstraction and general- the essay that opens this volume. Transcendental em­ ization. The real problem of empiricism is ra.ther ..tOJ piricism had been Deleuze's way out of the difficulties be found in a new conception of subjectivity that introduced by Kant and continued in the phenome­ acquires its full force in Hume, and goes beyond his nological search for an Urdoxa - the difficulties of "associationism" - the problem of a life. ~.life .in- _ "transcendental-empirical doubling" and the "traps of vOlves a different"~ of thesensibl~"than the consciousness:' But what does such empiricism have kind that makes possible the conscious self or person. ~-. to do with the two ideas the essay's title joins together "-----_.-Sens~tionhas a peculial' role in it, ani.Ire1~uz~Iafi.e<t - "a life" and "immanence"? of a "being of sensation" quite unlike individual sense We may think of a life as an empiricist concept in data waiting to be inserted into a categorical or discur­ contrast to what John Locke called "the self' 4 A life sive synthesis providing the unity of their manifold for has quite different features than those Locke associ­ an "I think:' The being of sensation is what can only be ated with the self - consciousness, memory, and per­ sensed, since there precisely pre-exists no categorical sonal identity. It unfolds according to another logic: a unity, no sensus communis for it. At once more material" J logic of impersonal individuation rather than per­ and less divisible than sense data, it requires a synthe- sonal individualization, of singularities rather than sis of another, non-categorical sort, found in artworks, particularities. It can never be completely specified. It for example. Indeed Deleuze came to think that art­ is always indefmite - a life. It is only a "virtuality" in works just are sensations connected in materials in the life of the corresponding individual that can some­ such a way as to free aisthesis from the assumptions of times emerge in the strange interval before death. In the sort of "common sense" that for Kant is supposed \ short, in contrast to the self, a life is "impersonal and by the "I think" or the "I judge:' Through affect and 8 9 PURE IMMANENCE INTRODUCTION percept, artworks hit upon something singular yet connections of subject and predicate and the sets and impersonal in our bodies and brains, irreducible to functions that Gottlob Frege proposed to substitute any pre-existent "we:' The "coloring sensations" that for them. It is a logic of an AND prior and irreducible Maurice Merleau-Ponty saw in Cezanne are examples to the IS of predications, which Deleuze first fmds in of such a spatializing logic of sensation, no longer David Hume: "Think with AND instead of thinking IS, dominated by classical subject-object relations. But instead of thinking for IS: empiricism has never had we must push the question of sensation beyond the another secret:'6 It is a constructivist!Qgi£ of unfin- ~~'~.---- ~""- ___ ,_"~n phenomenolOgical anchoring of a subject in a land­ ished series rather than a calculus of distinct, count- scape, for example, in the way Deleuze thinks cinema aore 'correcifons;aridldsgoverneaDy conventions introduces movement into image. allowing for a dis­ andprobleinatizations, not axioms and fixed rules of tinctive colorism in Jean-Luc Godard.s There is still a inference:-ftssenseis iIl~~p~rabkfrom plaY:aififi.Ce, kind of sensualist piety in Merleau-Ponty - what he fiction,-as;for example, in the case of Lewis CarroH's called "the flesh" is only the "thermometer of a be­ "intensive surfaces" for a world that has lost the con­ coming" given through "asymmetrical syntheses of ventions of its Euclidean skin. Transcendental em­ the sensible" that depart from good form or Gestalt. piricism may then be said to be the experimental \ Such syntheses then require an exercise of thought, relation we have to that element in sensation that pre­ which, unlike the syntheses of the self or conscious- cedes the self as well as any "we," through which is ness, involve a sort of dissolution of the ego. Indeed attained, in the materiality of living, the powers of "a what Deleuze isolates as "cinema" from the fitful his­ life:' tory of filmmaking is in effect nothing other than a In Stoic logic, Deleuze finds a predecessor for such ( multifaceted exploration of this other act of thinking, a view. But, at the end of the nineteenth century, it is this other empiricism. Henri Bergson and William James who offer us a bet-V In such cases, sensation is synthesized according to ter philosophical guide to it than do either Husserl or I a peculiar logic - a logic of multiplicity that is neither Frege. Indeed, at one point Deleuze remarks that the . dialectical nor transcendental, prior not simply to the very idea of a "plane of immanence" requires a kind world of subject and object, but also to the logical of "radical empiricism" - an empiricism whose force 10 11 PURE IMMANENCE INTRODUCTION " ... hegins from the moment it dermes the suhject: a cism" becomes possible, one concerned with what is hahitus, a hahit, nothing more than a hahit in a field of singular yet "in -human" in the composition ofourselves. immanence, the hahit of saying 1:'7 Among the classi­ Deleuze would find it in Bergson and Nietzsche, who cal empiricists, it is Hume who poses such questions, imagined a "free difference" in living, un -conscious and Hume who redirects the prohlem of empiricism to­ no longer enclosed within a personal identity. ward the new questions that would he elaborated by While Deleuze shared with his French contempo­ Bergson and Nietzsche. raries a suspicion about a constituting subject or con­ That is the subject of Deleuze's youthful Memoire. sciousness, in Hume he found a new empiricist way He sees Hume as connecting empiricism and subjec­ out of it, which he urged against phenomenology and tivity in a new way, departing from Locke on the ques­ its tendency to reintroduce a transcendental ego or tion of personal identity. In Locke's conception, the a material a priori. The real prohlem dramatized in self is neither what the French callie moi or ie je - the Hume's humorous picture of the self as incorrigible 8 lor the me. Rather it is defined by individual "owner­ illusion is how our lives ever acquire the consistency ship" (myself,yourself) and sameness overtime (iden­ of an enduring self, given that it is born of" ... delir- ( \ tity). Locke thus introduces the problem of identity ium, chance, indifference"9; and the question then is: and diversity into our philosophical conception of can we construct an empiricist or experimental rela­ ourselves. What the young Deleuze found singular in tion to the persistence of this zone or plane of pre­ Hume's empiricism is then the idea that this self, this subjective delirium and pre-individual singularity in " person, this possession, is in fact not Biven. Indeed the our lives and in our relations with others? self is only a fiction or artifice in which, through habit, Immanence and a life thus suppose one another. we come to believe, a sort of incorrigible illusion of For immanence is pure only when it is not immanent living; and it is as this artifice that the self becomes to a prior subject or object, mind or matter, only when, fully part of nature - our nature. H ume thus opens up neither innate nor acquired, it is always yet "in the \ the question of other ways of composing sensations making"; and "a life" is a potential or virtuality sub­ than those of the habits of the self and the "human sisting in just such a purely immanent plane. Unlike nature" that they suppose. A new or "superior empiri- the life of an individual, a life is thus necessarily vague 12 13 INTRODUCTION PURE IMMANENCE or indefmite. and this indefmiteness is real. It is vague social thought. In the place of the dominant idea of a in the Peircian sense that the real is itself indeterminate social contract among already given selves or sub­ 'r or anexact.
Load more

Recommended publications
  • 1 DELEUZE's TRANSCENDENTAL EMPIRICISM There Are a Number Of
    1 DELEUZE'S TRANSCENDENTAL EMPIRICISM There are a number of ways one could enter into Deleuze's philosophical project. One could approach it by way of its three great philosophical ancestors: Spinoza, Nietzsche, and Bergson, who together have inspired some of Deleuze's major philosophical themes. I have chosen as my topic "Transcendental Empiricism" for two reasons. First, I want to show how Deleuze=s response to the Kantian philosophy shapes his own philosophy, and, second, I want to show the sense in which art plays a role in his philosophical project. Deleuze’s most significant comments on Kant can be found in three of his writings: Nietzsche et la philosophie (NPh.) (1962), La philosophie critique de Kant (PCK) (1963), and Difference et repetition (DR) (1968). In NPh.1 Deleuze suggests that Nietzsche’s philosophy of forces in tension provides a more adequate conception of synthesis than Kant’s synthesis of representations. Two major themes are already present in this work: a) in the final analysis, Kant resorts to common sense, thereby compromising the critical philosophy, and b) Kant fails to provide a true grounding principle because he stops short of providing the real conditions of experience, and gives, only, its conditions of possibility. PCK points to without explicitly developing Deleuze’s conception of “transcendental empiricism”. Kant is criticized in this work for assuming that there is a harmony of the faculties subsumed under the rule of the understanding. However, Deleuze sees in Kant’s discussion of the sublime – as the “discordant harmony” of the faculties - an opening towards a “transcendental exercise” of the faculties.
    [Show full text]
  • Thinking Like Grass, with Deleuze in Education?1
    Thinking like Grass, with Deleuze in Education?1 XIAO-JIU LING York University Any beginning is difficult. To begin to talk about Gilles Deleuze is particularly difficult. For one thing, he is a philosopher of immense learning which is tightly tied to his rich studies in French or European intellectual history. He confessed to Michel Cressole in his 1973 letter: “I belong to a generation, one of the last generations, that was more or less bludgeoned to death with the history of philosophy… I myself ‘did’ history of philosophy for a long time, read books on this or that author” (Neg., p. 5-6). Indeed, this aspect of his learning is evident in any of his writings. Hence, for someone like me who had meager background in philosophy and in French literature, to start to read Deleuze was and still is a difficult endeavour. Secondly, Deleuze was an experimenter, a player [joueur]. Not only did he play with canonical works handed down from the past in the western philosophical tradition, ranging from his earlier studies on and with work of Hume, Nietzsche, then Kant, Bergson, Spinoza, and later Leibniz (in the order of his related publications), but he also experimented with thinking beyond the traditional boarders of philosophy. In his own words, he “compensated in various ways” (Neg., p. 5-6) in finding new rules to philosophizing. In this effort, he drew sources from and critiqued in the domain of Journal of the Canadian Association for Curriculum Studies Volume 7 Number 2 2009 Journal of the Canadian Association for Curriculum Studies psychoanalysis, literature (most notably Proust, Sacher-Masoch and Kafka) as well as other areas of the arts, such as painting, theatre and cinema.
    [Show full text]
  • Spinoza: the Velocities of Thought SEMINAR at the UNIVERSITY of PARIS, VINCENNES-ST
    GILLES DELEUZE Spinoza: The Velocities of Thought SEMINAR AT THE UNIVERSITY OF PARIS, VINCENNES-ST. DENIS, 1980-1981 _____________________________________________________________________________________ LECTURE 1 25 NOVEMBER 1980 TRANSLATED BY TIMOTHY S. MURPHY FOR WEB DELEUZE AUGMENTED TRANSCRIPTION AND TRANSLATION REVIEW BY CHARLES J. STIVALE It's quite curious the extent to which philosophy, up to the end of the 17th century, ultimately speaks to us, all the time, of God. And after all, Spinoza, excommunicated Jew, is not the last to speak to us of God. And the first book of his great work The Ethics is called “Of God.” And from all of them, whether it's Descartes, Malebranche, Leibniz, we get the impression that the boundary between philosophy and theology is extremely vague. Why is philosophy so compromised with God, and right up to the revolutionary coup of the 18th century philosophers? Is it a dishonest compromise [compromission] or something a little purer? We could say that thought, until the end of the 17th century, must take considerable account of the demands of the Church, thus it's clearly forced to take many religious themes into account. But one feels quite strongly that this is much too easy; we could just as well say that, until this era, thought's lot is somewhat linked to that of a religious feeling. I'm going back to an analogy with painting because it's true that painting is replete with images of God. My question is: is it sufficient to say that this is an inevitable constraint in this era? There are two possible answers.
    [Show full text]
  • Daniel W. Smith
    DANIEL W. SMITH “Knowledge of Pure Events” A Note on Deleuze’s Analytic of Concepts What is the relation between philosophical concepts and events? This is a complex problem in Deleuze’s philosophy, leading to a number of complex questions. Deleuze has famously defined philosophy as the creation of concepts, as “knowledge through pure concepts.”1 What is at issue here is not a theory of concepts as such, but the type of knowledge produced by the pure concepts of philosophy. One can certainly think without concepts, Deleuze says, but as soon as there are concepts in this sense, there is philosophy. “So long as there is a time and a place for creating concepts, the operation that undertakes this will always be called philosophy, or will be indistinguishable from philosophy, even if it is called something else.”2 Philosophical concepts, however, are defined by Deleuze in terms of events: “The concept speaks the event, not the essence or the thing.”3 At one level, this definition appeals to the traditional opposition between essences and events or accidents: concepts will henceforth express events and not essences. “For a long time one made use of concepts in order to determine what a thing is (essence). On the contrary, we are interested in the circumstances of the thing: in what case, where and when, how, etc.? For us, the concept must express the event, and no longer essence.”4 Or, as Deleuze writes at one point, “One can conserve the word essence, if one wishes, but only on the condition of saying that essence is precisely the accident or the event.”5 But this manifest distinction between essence and event conceals a more subtle distinction between a pure event and an actualized event: philosophical concepts, says Deleuze, express pure events.
    [Show full text]
  • Demystifying Deleuze an Introductory Assemblage of Crucial Concepts
    Demystifying Deleuze An Introductory Assemblage of Crucial Concepts Edited by: Rob Shields and Mickey Vallee Introduction 7 Actualization 11 Machinic Assemblage 107 Affects 13 Animal/Becoming- Majoritarian/Minoritarian 111 Animal 17 Arboroscent (compare Minor 113 Molar/Molecular 117 Rhizomatic) 21 Art and Creativity 25 Multiplicity 121 Nomadic 125 Assemblage 29 Becoming 33 Percepts 129 Body without Organs (BwO) 37 Control/Societies of Control 41 Plane of Composition 133 Desire 47 Difference 51 Plane of Consistency 137 Duration 53 Ecosophy 55 Potential 141 Power 145 Emergence 59 Event 61 Refrain 149 Rhizome/Arborescent 153 Fabulation 65 Faciality 67 Flow 69 Schizoanalysis 157 Sense 161 Fold 71 Force 75 Haecceities 79 Smooth Space 163 Strata 167 Image of Thought 83 Immanence / Striated Space 171 Subject 175 Plane of Immanence 87 Imperceptible (Becoming) 91 Intensity/Intensive 95 179 Time Image/ Line, Line of Flight 99 Action Image 183 Virtual/Actual 189 Machine 103 War Machine 195 Contributors 199 5 D EMy STIFy INg DELEuzE Introduction The wasp and the orchid For our students, families and friends. emystifying Deleuze is more than a guide to the basic theoretical edifce of Gilles Deleuze. It is a workbook. It puts con- Dcepts into motion rather than clarifying them for comprehension; it builds tools for use instead of identifying names to remember; it primes the reader for working through diffcult pages of original text instead of standing in to make the concepts appear autonomous. And although Deleuze’s long time writing partner, Félix Guat- tari, is absent in the title of this book, his work 6 7 D EMy STIFy INg DELEuzE I NTRODu CTION and infuence is pervasive in the entries which If the social sciences and humanities are follow.
    [Show full text]
  • DELEUZE and GUATTARI Jean Hillier in Conversation with Gareth Abrahams
    EXPLORING FOUNDATIONS FOR PLANNING THEORY DELEUZE AND GUATTARI Jean Hillier in conversation with Gareth Abrahams Jean Hillier Gareth Abrahams EXPLORING FOUNDATIONS FOR PLANNING THEORY AESOP INTRODUCTION GARETH ABRAHAMS DELEUZE AND GUATTARI Jean Hillier in conversation with Gareth Abrahams Gareth Abrahams Cardiff University DELEUZE AND GUATTARI eleuze’s seminal texts are notoriously difficult to read, and even more difficult to relate to the work we do in our day-to-day lives as planning theorists and practi- Dtioners. One of the reasons for this difficulty can be found in Deleuze’s eclectic references to other specialist disciplines: biology, differential geometry, psychiatry, linguistics and art amongst others. Spending many hours poring over biological descrip- tions of ginger, or staring into Bacon’s distorted faces will leave many of our most important questions unanswered. And if we put these questions to one side, we soon find that modelling a road layout on the growth patterns of a ground stem vegetable produces a pretty image but an impractical plan. The reason is that Deleuze does not simply use these images as metaphors for his philo-sophy. Rather, he re-creates them into concepts with a very specific function. Thus, the rhizome, the assemblage, the machine, the universal singularity, the multiplicity and the virtual diagram should be seen as concepts that do something very specific. As many Deleuzean scholars have noted, Deleuze’s philosophy is not concerned with what something is, its inherent traits or essence, but what it does, what it might do, how it might affect what other things do and how it might be affected by them (Bryant, 2008; DeLanda, 2002; 2006; Bonta and Protevi, 2004).
    [Show full text]
  • Immanence 2017
    Repositorium für die Medienwissenschaft Leonard Lawlor Immanence 2017 https://doi.org/10.25969/mediarep/1957 Veröffentlichungsversion / published version Sammelbandbeitrag / collection article Empfohlene Zitierung / Suggested Citation: Lawlor, Leonard: Immanence. In: Mercedes Bunz, Birgit Mara Kaiser, Kathrin Thiele (Hg.): Symptoms of the planetary condition. A critical vocabulary. Lüneburg: meson press 2017, S. 61–65. DOI: https://doi.org/10.25969/mediarep/1957. Nutzungsbedingungen: Terms of use: Dieser Text wird unter einer Creative Commons - This document is made available under a creative commons - Namensnennung - Weitergabe unter gleichen Bedingungen 4.0 Attribution - Share Alike 4.0 License. For more information see: Lizenz zur Verfügung gestellt. Nähere Auskünfte zu dieser Lizenz https://creativecommons.org/licenses/by-sa/4.0 finden Sie hier: https://creativecommons.org/licenses/by-sa/4.0 Immanence Leonard Lawlor Since the time of Immanuel Kant, philosophers, and cultural theorists (like Friedrich Nietzsche) have always engaged in immanent critique. Most generally and negatively, immanent critique criticizes on the basis of no transcendent idea or value. Immanent critique therefore is undoubtedly a kind of relativism. We must not be afraid of relativism. Depending on no transcen­ dent value, immanent critique depends on immanence itself. Immanent critique then looks to be paradoxical. It is. Immanent critique is a difficult idea. It means a critique that does not appeal to a transcendent or other worldly value or idea. It is a critique that remains within experience but is done in the name of a different kind ofexperience such as responsibility (Deleuze 1983, 91–93). In order to start to understand the immanence found in immanent critique, we must distinguish immanence from apparently related forms of thinking such as materialism and naturalism.
    [Show full text]
  • Reading Immanence
    PERFORMANCE PHILOSOPHY READING IMMANENCE ALICE LAGAAY ZEPPELIN UNIVERSITY, FRIEDRICHSHAFEN SUSANNE VALERIE GRANZER UNIVERSITY OF MUSIC AND PERFORMING ARTS VIENNA The following text opened the conference, “The Concept of Immanence in Philosophy and the Arts”, held in Vienna in May 2016. It is a reader consisting of key passages on immanence by Gilles Deleuze, Baruch de Spinoza, Giorgio Agamben, Henri Bergson, François Laruelle, Antonin Artaud and Friedrich Nietzsche. The reader was put together by Arno Böhler and Elisabeth Schäfer, and a collage of its content arranged by Susanne Valerie Granzer, who read out these text fragments at the start of the conference. Her reading was sporadically interrupted by Alice Lagaay, whose comments served to draw lines of connection between the dense theoretical texts and the performative immanent context in which they were being read and digested—the context of the conference. We present here the readings and their lighthearted—and at times deadly serious— commentary as performed. Readers are invited to imagine and re-enact the live-ness of this event, letting their own comments, questions and musings interrupt the proposed interruptions of reading. Listen to this text: https://soundcloud.com/performancephilosophy/reading-immanence PERFORMANCE PHILOSOPHY VOL 3, NO 3 (2017):658–678 DOI: https://doi.org/10.21476/PP.2017.33154 ISSN 2057–7176 1. Immanence in Deleuze S.V.G.: “Can the entire history of philosophy be presented from the viewpoint of the instituting of a plane of immanence?” (Deleuze 1994a, 44) “[P]ure immanence requires as a principle the equality of being, or the positing of equal Being: not only is being equal in itself, but it is seen to be equally present in all beings.” (Deleuze 1990, 173) “Being is said in a single and same sense of everything of which it is said, but that of which it is said differs: it is said of difference itself.” (Deleuze 1994b, 36) A.
    [Show full text]
  • Žižek, Liberation Theology and African Thought in Dialogue
    religions Article Encountering Transcendence: Žižek, Liberation Theology and African Thought in Dialogue Anné Hendrik Verhoef ID School of Philosophy, North-West University, Potchefstroom 2520, South Africa; [email protected] Received: 21 October 2017; Accepted: 7 December 2017; Published: 12 December 2017 Abstract: The concept of transcendence has been described by various academic disciplines like philosophy, theology, art and literature, but also by various religions and cultures. This has also been the case with the three traditions that are brought into dialogue in this special issue, namely critical theory, African thought and Liberation theology. In this article I will focus on transcendence as it is ‘encountered’ by the philosopher Slavoj Žižek as a postmetaphysical thinker and as a voice from critical theory. Žižek’s emphasis on the ‘gap in immanence’ and its implications for freedom will then be brought into dialogue with African thought and Liberation theology. Transcendence as an entry point in this dialogue has the potential not only to give more insight into these traditions, but also to advance the concept of freedom, which is central in all these traditions. Keywords: transcendence; liberation theology; critical theory; African thought; Slavoj Žižek; immanence; freedom Gilles Deleuze; religion; metaphysics; gap in immanence 1. Transcendence as Point of Departure for Dialogue The concept transcendence will be taken as the point of departure to initiate and facilitate a dialogue between the three diverse traditions: critical theory, African thought and Liberation theology. The reason is that transcendence is closely connected to the concept of freedom, which is central in each of these traditions.
    [Show full text]
  • Deleuze and Guattari's Immanent Plane and Becoming in a Fairy Tale
    Global Regional Review (GRR) URL: http://dx.doi.org/10.31703/grr.2019(IV-II).25 Deleuze and Guattari’s Immanent Plane and Becoming in a Fairy Tale Vol. IV, No. II (Spring 2019) | Page: 233 ‒ 242 | DOI: 10.31703/grr.2019(IV-II).25 p- ISSN: 2616-955X | e-ISSN: 2663-7030 | ISSN-L: 2616-955X Zainab Akram* Faria Saeed Khan† Samreen Zaheer‡ The entities exist on dual planes, on the physical or transcendental plane, in forms, and the philosophical or Abstract immanent plane that only considered intensity and movement of the objects. The present study is grounded on the notions of Deleuze and Guattari (1987) who considered immanent plane to be affecting and transforming the indulged bodies through process of becoming. The present study, through thematic analysis, investigated a few instances from the character of Alex Bailey, from, The Enchantress Returns (2013). The findings depicted that becoming was a constant process. Additionally, the becoming bodies or objects could be physical, imaginary, psychological or phenomenal. The transformations through becoming were not physical and did not appear on transcendent plane. Moreover, the affected bodies depicted the difference in their thoughts and actions. Key Words: Physical, philosophical, Immanent plane, transcendence plane, objects, transformation Introduction Immanence and transcendence are two levels and planes of existence. Classically, transcendence meant beyond the empirical visible world and sensual experience of the world. Only religion went beyond real empirical world. In contrast, senses were immanent and kept within the empirical world. Consequently, these two concepts were two opposite sides of the coin. Actually, immanence was more than this.
    [Show full text]
  • As a Foreign Language: Rereading Deleuze and Derrida
    Pan-Pacific Association of Applied Linguistics 12(1), 29-46 The Becoming-Philosophy as a Foreign Language: Rereading Deleuze and Derrida Immanuel Kim University of California, Riverside Kim, I. (2008). The becoming-philsophy as a foreign language: Rereading Deleuze and Derrida. Journal of Pan-Pacific Association of Applied Linguistics, 12(1), 29-46. This paper will revisit French theorists, Gilles Deleuze and Jacques Derrida, on the notion of the future of philosophy. Although their approaches to the future (devenir [to become] for Deleuze and á venir [to come] for Derrida) of philosophy may differ, I will argue that their differences allow for a space of congruence and continuity in the not only the field of philosophy but in every academic field. The question of the future of philosophy needs to be addressed because of the “crisis” that each academic department seems to face with every new faculty appointment, influx in student registration, applying for funding, etc. Each and every department in the university context seems to have the need to “justify” and validate the purpose of that discipline. I am not proposing another theory for theory’s sake, but a call to deeply reconsider and re-evaluate the philosophy of and in each department. After all, faculty members who are not even “involved” in the philosophy department still possess a PhD. Key Words: Deleuze, Derrida, philosophy 1 An Attempt to Find a Place for Philosophy Where does [philosophy] find today its most appropriate place? (Derrida, 2002, p.3) Where would we begin to reread these two thinkers? From what point should we begin? Would a rereading proffer an ethical reading of their respective philosophies? What can these thinkers offer to the field of linguistics? What relationship does philosophy (especially with these French thinkers) have with applied linguistics? What are the pragmatics of philosophy in the field research of applied linguistics? I will attempt to find a “place” where philosophy can enter even in the field of linguistics in order to iterate the importance of pragmatic research.
    [Show full text]
  • The Deleuze-Guattarian Rizoma in Organizational Studies Research Abstract
    O rizoma deleuze-guattariano nas pesquisas em Estudos Organizacionais Raquel de Oliveira Barreto 1 Alexandre de Pádua Carrieri 2 Roberta Carvalho Romagnoli 3 ¹ Centro Federal de Educação Tecnológica de Minas Gerais (CEFET-MG) / Departamento de Ciências Sociais Aplicadas, Belo Horizonte – MG, Brasil 2 Universidade Federal de Minas Gerais (UFMG) / Departamento de Administração, Belo Horizonte – MG, Brasil 3 Pontifícia Universidade Católica de Minas Gerais (PUC-MG) / Departamento de Psicologia, Belo Horizonte – MG, Brasil Resumo Neste ensaio, objetivamos discutir sobre a utilização do conceito de rizoma, desenvolvido por Deleuze e Guattari, no âmbito da pesquisa em Estudos Organizacionais. Trata-se de uma imagem-pensamento que se opõe à forma tradicional de pensar e conhecer baseada em uma perspectiva arborescente, organizada e centralizada. Dessa imagem-pensamento rizomática proposta pelos autores provém um entendimento da vida de uma forma mais ampla, considerando a complexidade e a processualidade que lhe são inerentes. Partindo de uma breve introdução à filosofia dos autores e, especificamente, ao conceito de rizoma, arriscamo-nos a propor formas de utilização desse conceito nas pesquisas em Estudos Organizacionais, a saber: como uma perspectiva rizomática e como operador metodológico. Enquanto a primeira proposta refere-se basicamente à postura do pesquisador frente à construção da pesquisa, a segunda remete a uma lente capaz de aumentar o grau de inteligibilidade sobre os objetos de investigação. Concluímos que as contribuições filosóficas de Deleuze e Guattari podem revelar-se extremamente produtivas quando pensamos na pesquisa nesse campo de estudo, em especial no que tange às investigações empíricas, por sustentar a complexidade e a processualidade também no que diz respeito à produção de conhecimento.
    [Show full text]