在写作中生成“不可感知”——评塞缪尔·贝克特的小说创作动机

借助于法国哲学家德勒兹和加塔里的“生成”概念 ,着重探索爱尔兰小说家和剧作家塞缪尔·贝克特在小说创作方面的主观追求 ,认为他借助于“反”小说的创作形式和写作过程来传递自己的哲学理念 ,即对所谓虚空的“真实”的追求 ,在写作中 ,作者及其创作的人物生成了不可感知的状态     

No place to go? Management of non-human animal overflows in Australia

I discuss overflows of several introduced vertebrate species in Australia and critically explore their construction as national pests – overflows - appropriate for management by lethal control. I outline the thanato-politics and thanato-economics of managing selected non-human animals by toxic baiting and/or viral infection in ecologies of toxicity and the trophic cascades which may ensue. Drawing on Foucault and Deleuze, I explore creative potentialities for conservation managers of thinking in terms of milieu and environnementalité; exploration of the conditions of possibility for non-human animals to live in their milieus, considering relationalities with elements such as habitat fragmentation, fire regimes, pesticide use and so on. This could form a biopolitics which relocates biopower to within the subject rather than a thanato-politics of overflow, surplus and death.     

Finding Bhaskar in all the wrong places? Causation,process, and structure in Bhaskar and Deleuze

This article examines the reception of Roy Bhaskar amongst some contemporary Deleuzians. It proceeds by rejecting the all too often predilection of opposing realism to ‘postmodernism’ or ‘post‐structuralism’ arguing instead for the need to bring one into dialogue with the other. To this end, the paper explores the resonances and points of departure between the work of Gilles Deleuze and Roy Bhaskar. In particular, it examines the language of causation, object‐oriented versus process‐oriented ontologies, as well as the charge by Deleuzians that Bhaskar is an essentialist. Through this engagement it attempts to develop and rethink explanation and causation in terms of a more chaotic ontology of machines, centered around the concept of structure, process, and production in an open, heterogeneous, and dynamic world. The end result is a more chaotic concept of realism.     

后现代主义创造观：德勒兹的“褶子论”及其述评

法国后现代哲学家吉尔·德勒兹从莱布尼茨的“单子”的闭合世界中创造性地发现了一种折叠的新哲学：身与心形成的褶子。他告诉人们：折叠不是一种胡乱交织,它会依靠自身在环境中的作用和意义逐渐展开,从而形成新的联结,创造新的关系。褶子所具有的微知觉能力、无穷变异能力、幻觉能力、偶然性原则、与周围环境的互似性属性以及所蕴涵的活力论思想具有重要的创造学价值。     

Students’ health engagement and affective relations in Danish upper secondary school

To increase our understanding of the dynamics of young people’s embodied engagement in health, this article analyses Danish upper secondary school students’ understandings and practices of health and the role of the school environment in these dynamics. Participatory, visual and narrative data were collected during fieldwork with 37 students aged 16–17. Deleuze and Guattari’s philosophy of the body is applied to analyse the affective relations and emerging body-health assemblages within the students’ school life, which generated force and vitality (here conceptualised as health). Through becoming within sensuous, social and political body-health assemblages, the students attempted to curb school stress, sustain social belonging in an individualistic school environment and both reproduce affirming power discourses and subvert their territorialisation. The study proposes an analytical shift in perspective on young people’s health away from an individualistic ‘components approach’ towards a relational understanding, and suggests that students’ health at school relates to collectivity, quality, rhythm and co-produced engagement, rather than individuality, quantity, rules and performance, which increasingly characterise Danish health discourse and school policy.     

Interculturalism and the pendulum of identity

This article offers a critical appraisal of the role played by cultural identity in intercultural bilingual Arabic–Hebrew schools in Israel. While engineered as oases of interculturalism amidst a life of ethnic segregation, such schools ultimately confront serious difficulties in escaping the constraints of identity politics and representation. This is expressed by the leading part that group identity plays in the schools’ everyday life. By drawing on the philosophy of Gilles Deleuze, we argue that this state of affairs diminishes the potential of the intercultural encounter to overcome emotional and conceptual inhibitions reigning in larger society. Interculturalism, in order to distance itself from a politics of ressentiment that can only restrict its capacity to flourish, needs to place itself before representation.     

Disability studies after the ontological turn: a return to the material world and material bodies without a return to essentialism

Over recent decades, poststructuralist theories have allowed critical disability scholars to challenge essentialist understandings of the human species and to contest discourses which divide humans into ‘normal’/‘impaired’ subjects with respect to a wide – and ever expanding – range of corporeal and cognitive traits. For critics, however, these theories are deeply flawed. By focusing primarily on language, poststructuralism shifts our critical attention away from the often harsh material realities of life for disabled people. This has led some to turn to critical realism and to effectively re-essentialise impairment. In this article, I wish to consider an alternative approach. I suggest that the recent ‘ontological turn’ in social theory has seen the emergence of new-materialist approaches – including Deleuze and Guattari’s ontology of assemblage and methodology of assemblage analysis – which allow us to consider disability as a material phenomenon without a return to essentialism.     

Idiot science for a blue humanities: Shakespeare’s The Comedy of Errors and Deleuze’s mad Cogito

ABSTRACT

Can we imagine a Blue Humanities that takes the non-relation as a starting point for ecological thought? I believe we can. Following Shakespeare and Deleuze, this essay engages in a thought experiment that, if it is not too absurd, might, like the ship of fools of medieval times, unmoor the Blue Humanities from its current safe harbor by putting the thought of ‘our’ world under erasure. This is not a matter of turning thought around, such that, by turning to the sea, we turn thought away from calculation and instrumental reason and rediscover our true nature. Rather, the image of thought I pursue here is narcissistic. Reading Shakespeare and Deleuze in a minor key, we will see that narcissism not only makes our relations doubtful, but also enfolds the non-relation as the very inside/outside of ecological thought.     

德勒兹的自由哲学意义及其局限性

德勒兹哲学直接指向一种与生成变化条件相关、而与个人主体无关的自由.这种自由既不是行为的自由选择权,也不是攫取的权力;它是一种创造新关系的能力或潜力.这种自由旨在恢复被康德的道德哲学所压抑的自由的积极主动方面,从而创造出能够逃脱同一化辖制的、真正的差异.不过,德勒兹的自由,它所提供的摆脱同一化辖制的出路并不能避免现实社会中的总体化.但即便如此,德勒兹的自由作为一种开放的生成过程,不断地扩大了社会对于差异的包容力度,对今天的激进政治学研究仍然有极大的借鉴意义.     

WHAT IS THE MULTITUDE?

Nicholas Brown and Imre Szeman continue their conversation with Michael Hardt and Antonio Negri. (See ‘The Global Coliseum: On Empire’ in Cultural Studies, 16.2, (March 2002), p. 177–192). In this new interview they press the authors of Empire and Multitude on questions that have arisen both out of their own involvement with the theoretical issues generated by Empire and from new areas opened up by Multitude. Why is the multitude not a class? How can the unity of a political project be maintained in the multiplicity of the multitude? Is democracy still a project for the future? Can a political subject constitute itself outside the structure of sovereignty? In other words, what is the multitude?