论吉尔·德勒兹的控制社会理论

德勒兹是法国后结构主义的领军人物,他分析批判了资本主义制度下现代人的生存境遇,针对现实社会的变化提出控制社会理论,其内容包含历史、逻辑和程序三个方面。文章对德勒兹社会控制理论的形成与内容进行介绍和分析,以期有助于加深人们对控制社会这种新形态的社会的了解。     

德勒兹哲学生成论视阈下的生态建筑设计策略

以当代法国后结构主义哲学家吉尔.德勒兹的生成论为基础,深入分析了其中蕴涵的差异思想、深层生态学思想、共生思想。将这些思想中的图解、块茎、游牧……喻体的生成方式与建筑设计的操作手法相结合,构建了适应后工业社会生命时代发展需求的生态建筑设计策略：图解的生态建筑生成图式、块茎的生态建筑生成组式、游牧的生态建筑生成变式。研究成果阐明了德勒兹生成论影响下的生态建筑形态与功能仿生、动态协调共生、连通式自组织生成与更新的发展趋向。     

Postmodern synergistic knowledge creation: extending the boundaries of disability studies

The tensions between the competing discourses of the medical and the social models of disability have traditionally provided a platform for discussion and research in the fields of disability studies and special needs education. Over the last 30 years a wealth of literature has consolidated the debate and produced particular knowledge of impairment and disability. In this paper we argue that by privileging notions of ‘deficit’ within these medical or social model perspectives the richness of the lived experience of people with impairments is denied. The individual becomes lost within a framework of medical symptoms or social inequalities. This paper considers alternative approaches which reveal a fuller picture of the lives of people with impairments. The authors conducted two separate empirical studies, one employing a Deleuzo‐Guattarian perspective, the other a Bourdieusian perspective. In this paper we illustrate how these theories of practice can reveal situated understandings of the individual with impairments and his/her daily life. By embracing new understandings and different theoretical perspectives we show how new knowledge can emerge to illuminate the fluid and ever‐changing notions of ‘disability’, ‘inclusion’ and ‘exclusion’, which form elements of the individual lived experience of the research participants.     

Cinematic Terrorism: Deleuze,ISIS and Delirium

This paper will use the concept of time-image discussed by Gille Deleuze in Cinema 1 and Cinema 2 as a heuristic tool for thinking about the Internet films of the Islamic State (ISIS). By considering that ISIS films primarily operate on two different axes: a time-image that presents a recollection of a mythic past, and a movement-image that reverses roles of power and sovereignty with a Western antagonist through mimesis, I discover that although we are unable to consider the ISIS films strictly as documentary, they are nonetheless not representational either. Within this context, I will argue that ISIS films may be experienced as actualizations of a global schizophrenic delirium. The ISIS films demonstrate what Deleuze describes as the “powers of the false.” They show a reality that is unbearable to witness. In the same way that the Marquis de Sade exhibited in life and fiction a physical violence and perversion that were symptomatic of the chaotic and brutal realities of the French Revolution, ISIS itself, and not only its film productions, becomes the foci of a symptomatic and cinematic realization of the failures of our globalized society in the post-Cold War/Arab Spring era. We experience the unbearable violence in the form of schizophrenic delirium, as if this violence is being performed somewhere else, by someone else, to someone else. These forms of spatial and temporal shifts, detachments, and interchanges are emphasized by the arrival of war refugees to the Western world from Syria, Iraq, and Afghanistan. In this process of becoming the Other, there is no escaping the delirium of Otherness.     

Deleuze and the grandeur of Palestine: Song of Earth and Resistance

The article re-examines the Deleuzian concept of cartography and opens on the question of that race a fortiori minor called to philosophy and the constitution of an earth. Who are these people? Who are these people who, according to Deleuze, are missing? What is their name and what is their territory? The problem of minorities, “of the missing people”, analysed by Deleuze through Kafka finds a resonance and a quite particular affinity – and in this way a designation and a name – through the struggle of the Palestinian people; deterritorialized, “inferior, dominated, always becoming”. Deleuze’s pro-Palestinian engagement in no way manifests a rupture between philosophy and politics, but establishes itself as the essential correlate of a philosophically dynamic, creative and resistant reflection whose tenor has been constantly written into the realm of politics. After nearly 30 years, Deleuze’s pro-Palestinian positions are today the object of severe criticism, if not a cabal, launched by Eric Marty and Roger-Pol Droit, who aim at exhuming Deleuze’s philosophical corpus in order to extract from it a so-called “anti-Semitic complacency”.     

On Childhood and the Logic of Difference: Some Empirical Examples

This article argues that universal documents on children’s rights can provide illustrative examples as to how childhood is identified as a unity using difference as an instrument. Using Gille Deleuze’s theorising on difference and sameness as a framework, the article seeks to relate the children’s rights project with a critique of representation. It seeks to illustrate how the children’s rights project seems to be promoting an image of childhood that is sharply contrasted by adulthood in a dichotomised sense, as well as how, in these documents, the fate of the child is being intertwined with the fate of the state.     

The body without organs: nonorganizational desire in organizational life

In an attempt to challenge the status of the organizational, this paper proposes a ‘nonorganizational’ turn towards embodiment and desire. Introducing and critically discussing Deleuze and Guattari's () notion of the ‘body without organs’ (BwO), it argues that this may improve organization theory's opportunities to think about the forces of embodied desire that disrupt, undermine and escape organization, upset the homogeneity of organizational life, and overpower organizations to such an extent that they cease to be organizations. Rather than adding more ‘organization’ to ‘organizational life’, this may be a way to put more ‘life’ into it. And rather than deeming organization more powerful, this may be a way to recognize its limitations and fragility.     

后经验主义范式:德勒兹的激进经验主义

激进经验主义是德勒兹对休谟经验主义的后现代诠释,也是一种后经验主义。在德勒兹看来,休谟不仅构想出了关系理论,而且更为重要地构想出了"关系实践",给经验主义提供了一种新的和真正激进的力量。对德勒兹来说,非经验主义者的每一种理论都以这种或那种方式遵循关系来源于事物的本质,而"真正基本的命题"和一切形式的激进经验主义的共同主题则是关系"外在于它们的项"。激进经验主义的关系概念不仅反对本质主义的——内在主义的理论的总体化取向,而且充分肯定了关系在生存的不同模式的创造中所起的积极作用,为我们提供了一幅以这种或者那种散乱搭接的方式相互联系着的经验世界的多元易变的图景。     

The sexuality‐assemblage: desire,affect, anti‐humanism

Two theoretical moves are required to resist the ‘humanist enticements’ associated with sexuality. Post‐structuralism supplies the first, showing how the social produces culturally specific sexual knowledgeabilities. A second anti‐humanist move is then needed to overturn anthropocentric privileging of the human body and subject as the locus of sexuality. In this paper we establish a language and landscape for a Deleuze‐inspired anti‐humanist sociology of sexuality that shifts the location of sexuality away from bodies and individuals. Sexuality in this view is an impersonal affective flow within assemblages of bodies, things, ideas and social institutions, which produces sexual (and other) capacities in bodies. Assemblages territorialize bodies' desire, setting limits on what it can do: this process determines the shape of sexuality, which is consequently both infinitely variable and typically highly restricted. We illustrate how this anti‐humanist ontology may be applied to empirical data to explore sexuality‐assemblages, and conclude by exploring the theoretical and methodological advantages and disadvantages of an anti‐humanist assemblage approach to sexuality.     

后现代多维空间与文学间性——德勒兹后结构主义关键概念与当代文论的建构

在电子传媒时代和文化数字化的语境下,当代学术领域的“空间转向”蕴含着哲学思维范式的嬗变与文艺美学的焦点转移,因而具有重要的理论意义。后现代多维“空间”,尤其是主导性的赛博空间呈现出万花筒般的多元、开放、流变的特征,与后结构主义一些重要概念相契合,其中有“20世纪最重要的空间哲学家”之誉的法国思想家德勒兹的美学思想具有特殊的价值。他和加塔利所创造的“千高原”、“块茎”、“褶子”等后结构主义关键概念有助于我们反思当今的后现代理论空间、互文性空间、赛博空间和新巴洛克美学空间,从而对拓展和建构当代文论产生积极的意义。