德勒兹政治哲学剖析

德勒兹的政治哲学是建立在差异哲学基础上的,他与伽塔里对“欲望”所作的政治分析,是后现代主义政治哲学的最高成就之一。通过阐明精神分析的俄狄浦斯情结和精神病是一种准则化和区隔化,而欲望的流动、生产则是解区隔化和解准则化,德勒兹等人最终建立了一种“精神分裂分析”理论,以取代“精神分析”理论;同时,在此基础上还实现了对资本主义本质的新的认识:把资本主义社会的发展看作是一个从欲望生产转向欲望压抑、从解区隔化转向再区隔化、从解准则化转向再准则化的过程。     

卡夫卡与德勒兹的“少数族文学”概念

德勒兹与瓜塔里从他们的欲望政治哲学出发,提出了"少数族文学"概念,并概括了少数族文学的三个显著特征,以表明它具有解辖域化的政治功能。卡夫卡关于"小民族文学"的思想观点影响了德勒兹,卡夫卡的创作也体现了少数族文学的生成性特征。     

生成、块茎、感觉——吉尔·德勒兹媒介哲学思想初探

法国哲学大师德勒兹著作等身,媒介哲学也是其哲学思想的重要组成部分。他的媒介哲学集中在生成理论、块茎思维论、感觉层次论三方面,对虚拟现实、电子媒介、媒介扩张等媒介传播的前沿课题都做了很有启迪性的理论阐释。     

Tagging the spectral mobility of the stateless body: Deleuze,stasis, and graffiti

Following recent work by Eleanor Kaufman, this essay reads Deleuze as a thinker of stasis and immobilization in order to think through the fantasy of the refugee as an exemplary figure of mobility. Working through Difference and Repetition, I argue that Deleuze’s understanding of space emerges from a concern with both immobility and the singular concept of temporality articulated in his concept of the “third synthesis of time.” The essay then turns to two contemporary instances of stateless people immobilized by very different forms of nation state sovereignty in Tunisia and the West Bank. I examine graffiti in both locations and develop a concept of tagging, which considers both the graffiti tag and the digital tag as intersecting technologies of distributed social networks that serve to freeze and make visible the stasis of the stateless person.     

The end(s) of immanence in the anthropocene: militarized ecologies and the future of Deleuzian thought

Two features bear down fundamentally on our current historical occasion: structures of security, and breakdowns of planetary ecosystems. This essay argues that Deleuze is not only tracing a “geophilosophy” (that is, a nonhuman-centered theory of history that includes a geohistory of the planet) that moves from nomadic through State and finally through neoliberal forms that extend beyond the power of the State, but that he is also moving toward a theory of “control” that can teach us a great deal about the rise of the security society and its relation to the anthropocene. More specifically, this essay argues that philosophy is at a moment when the stakes of Deleuze’s conceptualizations of “immanence” have changed. This change hinges on the ecological circumstances of the twenty-first century – a set of conditions considerably underway, involving a course unlikely to change in time to reverse the seriousness of the situation (due in part to the supremacy of a self-destructive international neoliberal politics). The essay concludes by more sharply defining the workings of security in relation to immanence in the anthropocene.     

儿童教育中的同一性问题及德勒兹哲学对其之诊治

儿童教育中存在着同一性问题。单一的、外在的教育目的和封闭的教育过程压制了真正的差异与创造,儿童的差异性被忽视。通过对西方哲学史中同一性问题的梳理,可以发现这一问题由来已久,且沉疴颇深。德勒兹的哲学有助于对此进行诊治。德勒兹的哲学是一种差异哲学,它反对中心化和等级制的同一性体系,反对外在的抽象目的。他持有一种先验经验主义立场,这有助于我们批判传统儿童教育中僵化的主体观,并用动态的、关系的和生成的观点看待主体问题。最后,他的虚因和生成思想也有助于对传统的因果观和时间观进行诊治,从而指明儿童教育应走向生成。     

INTELLIGENT AGENCY

We are facing a new technological assemblage, networks of communication and information technology which mediate our lives in new ways. Within the discourses surrounding these new networks, amidst promises of unlimited agency, power and control, sits the key figure of the intelligent agent. An intelligent agent is a software program that would act in one's place in cyberspace, as a digital butler of sorts. Drawing on the actor-network theory of Bruno Latour and others, and the philosophy of Gilles Deleuze and Felix Guattari, this article analyses the politics and possibilities of intelligent agents. It focuses on prominent themes in the discourse about intelligent agents, such as libertarianism, consumerism, trust, and the abandonment of the body into a digital realm. Ultimately, the article argues, we need to view technologies, and agency, as embodied and contextualized, and abandon the modernist separation of humans and technologies.     

生态女性主义与观世音

生态女性主义一词由法国学者迪邦娜（Franqoised’Eaubonne）在1974年所创,它结合了女性主义与生态运动的反思。生态女性主义虽然在西方已流行了30年,但是在华文世界中仍缺乏专著和较深入的讨论。电子女性主义（cyberfeminism）者哈乐葳（DonnaHaraway）提出以有机机械人（cyborg）作为未来女性主义的象征,女性主义者若需要启发的话,应该向前看,从科技和有机机械人的形象寻找启示,而非回到古老的属灵生态女性主义（SpiritualEcofeminism）。虽然两种女性主义看似大相径庭,但电子女性主义可以帮助生态女性主义走出自然／文化、人类／动物,甚至是男性／女性的二元思想。较哈乐葳的有机机械人和西方神话的女神,中国化的观世音更加适合作为生态女性主义的象征。从观世音出发可以发现,法国哲学家德勒兹（Gilles Deleuze）的转化生成与生态伦理具有密切关系。     

New materialist social inquiry: designs,methods and the research-assemblage

This paper discusses issues of research design and methods in new materialist social inquiry, an approach that is attracting increasing interest across the social sciences as an alternative to either realist or constructionist ontologies. New materialism de-privileges human agency, focusing instead upon how assemblages of the animate and inanimate together produce the world, with fundamental implications for social inquiry methodology and methods. Key to our exploration is the materialist notion of a ‘research-assemblage’ comprising researcher, data, methods and contexts. We use this understanding first to explore the micropolitics of the research process, and then – along with a review of 30 recent empirical studies – to establish a framework for materialist social inquiry methodology and methods. We discuss the epistemological consequences of adopting a materialist ontology.     

Expressive Free Speech,the State and the Public Sphere: A Bakhtinian–Deleuzian Analysis of ‘Public Address’ at Hyde Park

In this paper I explore how struggles around free speech between social movements and the state are often underpinned by a deeper struggle around expressive images of what counts as either ‘decent’ or ‘indecent’ discussion. These points are developed by exploring what is arguably the most famous populist place for free speech in Britain, namely Hyde Park. In 1872 the state introduced the Parks Regulation Act in order to regulate, amongst other things, populist uses of free speech at Hyde Park. However, although the 1872 Act designated a site in Hyde Park for public meetings, it did not mention ‘free speech’. Rather, the 1872 Act legally enforced the liberty to make a ‘public address’ and this was implicitly contrasted by the state of an expressive image of ‘indecent’ speakers exercising their ‘right’ of free speech at Hyde Park. Once constructed, the humiliating image of ‘indecent’ free speech could then be used by the state to regulate actual utterances of public speakers at Hyde Park. But the paper shows how in the years immediately following 1872 a battle was fought out in Hyde Park over the expressive image of public address between the state and regulars using Hyde Park as a public sphere to exercise free speech. For its part the state had to engage in meaningful deliberative forms of discussion within its own regulatory framework and with the public sphere at Hyde Park in order to maintain the legal form, content and expression of the 1872 Act. To draw out the implications of these points I employ some of the theoretical ideas of the Bakhtin Circle and Gilles Deleuze. Each set of thinkers in their own way make valuable contributions for understanding the relationship between the state, public sphere and expressive images.