L’animisme de Merleau-Ponty et Guattari. Une critique de La machine sensible de Stefan Kristensen

2019 ◽  
Vol 21 ◽  
pp. 371-377
Author(s):  
Judith Wambacq ◽  
Keyword(s):  
Common Ground ◽  
Point Of View ◽  
The Body ◽  
Felix Guattari ◽  
Body Without Organs ◽  
The Subject ◽  
The Common

Avec son livre La machine sensible, Stefan Kristensen réalise, de façon magistrale, deux objectifs. D’abord, il met en lien la pensée de deux philosophes qui sont à première vue très éloignés l’un de l’autre. Il s’agit de Félix Guattari et de Maurice Merleau-Ponty. Traditionnellement, Merleau-Ponty est considéré comme le philosophe du corps, tandis que Guattari est connu comme le philosophe du corps sans organes. Merleau-Ponty est un phénoménologue, tandis que Guattari prétend abandonner le point de vue du sujet. Kristensen démontre avec succès quel est le terrain commun des deux auteurs : la critique de la conception psychanalytique du sujet.Le deuxième objectif du livre découle directement du premier : présenter au lecteur une alternative à la conception intimiste de la subjectivité, soit comprendre la subjectivité comme fondamentalement parcourue par une altérité. Merleau-Ponty a été l’un des premiers, à l’instar de Paul Schilder, à mettre l’accent sur le caractère collectif et intersubjectif de cette altérité. Guattari a compris que cette altérité possède des sédiments politiques et historiques.With his book La machine sensible, Stefan Kristensen accomplishes two goals in a masterly way. First, he links the works of two philosophers who are very different at first sight: Maurice Merleau-Ponty and Félix Guattari. Traditionally, Merleau-Ponty is considered the philosopher of the body, whereas Guattari is known as the philosopher of the body without organs. Merleau-Ponty is a phenomenologist, whereas Guattari pretends to abandon the point of view of the subject. Kristensen identifies the common ground of the two authors: the criticism of the psychoanalytical conception of the subject.The second goal of the book derives directly from the first: present the reader with an alternative for the intimate conception of subjectivity, that is, present him or her with the idea that subjectivity is always characterized by an alterity. Merleau-Ponty, following the example of Paul Schilder, has been one of the first to stress the collective and intersubjective nature of this alterity. Guattari has understood that this alterity has political and historical sediments.Con il suo libro La machine sensible, Stefan Kristensen realizza magistralmente due obiettivi. Innanzitutto, egli mette in relazione il pensiero di due filosofi a prima vista molto distanti tra loro: Félix Guattari e Maurice Merleau-Ponty. Se tradizionalmente Merleau-Ponty è considerato il filosofo del corpo, Guattari è invece noto come il filosofo del corpo senza organi. Merleau-Ponty è un fenomenologo, mentre il pensiero di Guattari intende abbandonare il punto di vista del soggetto. Kristensen propone allora di leggere la critica della concezione psicoanalitica del soggetto come terreno comune tra i due autori. Il secondo obiettivo del libro discende direttamente dal primo: presentare al lettore un’alternativa alla concezione intimista della soggettività, ovvero concepire la soggettività come fondamentalmente percorsa da un’alterità. Merleau-Ponty è tra i primi, sulla scorta di Paul Schilder, a porre l’accento sul carattere collettivo e intersoggettivo di questa alterità. Dal canto suo, Guattari ha compreso che questa alterità possiede dei sedimenti politici e storici.

scholarly journals APGLĖBIANTIS MĄSTYMO BŪDAS

Problemos ◽  
2006 ◽  
Vol 69 ◽  
Author(s):  
Viktorija Daujotytė-Pakerienė
Keyword(s):  
Literary Criticism ◽  
Common Ground ◽  
Marcel Proust ◽  
Jorge Luis Borges ◽  
Point Of View ◽  
The Body ◽  
Theoretical Point ◽  
The Common ◽  
General Mode ◽  
The Individual

Straipsnyje, remiantis moksline ir menine medžiaga, aptariama humanistikos metodų problema. Keliama mintis, kad vaisingiausi metodai yra susiję su bendresniu mąstymu, su teorija. Jei metodas tik perimamas, jis virsta įrankiu, metodologijos dažnai, ypač disertacijose, tik imituojamos. Pasiremiama A. J. Greimo mintimi apie „apglėbiantį mąstymo būdą“. Trumpai aptariant pirmą kartą lietuviškai pasirodžiusias E. Husserlio „Karteziškąsias meditacijas“, ieškoma ir fenomenologinio tako humanistikoje, ypač literatūros moksle. Pabrėžiamas filosofijos ir literatūros ryšys. Keliama mintis, kad humanistikos metodologinės nuostatos turėtų labiau remtis pačia kūryba.Reikšminiai žodžiai: metodas, teorija, mąstymas, filosofija, poezija, fenomenologija. THE EMBRACING MODE OF THINKING Viktorija Daujotytė-Pakerienė Summary The author sets out to reconsider the problem of humanistic methods. It expresses the doubt as to the application of the methods which are detached from theories and a more general mode of thought. The title of the article is taken from the Lithuanian edition of the preface to “Semiotics” (1989) written by A. J. Greimas. The mode of thought, embracing the multifarious worlds of meaning, is considered as a humanistic universal, it is also perceived as a bridge of thought to prevailing phenomenology. The concept of embrace encompasses the dimension of the body and the full mental participation of the individual. A brief review of the first translation of Edmund Husserl’s “Cartesian Meditations” into Lithuanian by Tomas Sodeika (2005) are presented. Meditation is viewed as the common ground-substratum shared by philosophy and poetry. “Meditations” (1997) of Donaldas Kajokas are introduced. Algis Mickūnas and Arūnas Sverdiolas’s dialogues “The All-Embracing Present” (2004) are referred to as a personal testimony of the inner participation in the theories. The significance of A. Ðliogeris’s study “Thing and Art“ (1988), which discusses the creative work of P. Cezanne and R. M. Rilke, is reflected within the framework of the tradition of phenomenological thought; here the concept of theoretical point of view was first formulated in Lithuanian humanistics. The article suggests that in approaching the problems of method in humanistics, and especially in literary criticism, the participation of creation itself is very important, and particularly the experiences that open up in original texts (like in the writings of Marcel Proust, Jorge Luis Borges). It is important to reveal the equivalents, to reflect them, to extract the method from the texts. The article arrives at the conclusion that the recognition of the organizing inner text system is the essential principle of humanistic methodology, which is in close connection with the embracing mode of thought.Keywords: method, theory, thought, philosophy, poetry, phenomenology.

The Common as Body Without Organs

2010 ◽  
Vol 4 (supplement) ◽  
pp. 46-63
Author(s):  
Vidar Thorsteinsson
Keyword(s):  
The Body ◽  
Fundamental Importance ◽  
Recent Book ◽  
Social Production ◽  
Deleuze And Guattari ◽  
Political Thinking ◽  
Conceptual Apparatus ◽  
Body Without Organs ◽  
Social Factory ◽  
The Common

The paper explores the relation of Michael Hardt and Antonio Negri's work to that of Deleuze and Guattari. The main focus is on Hardt and Negri's concept of ‘the common’ as developed in their most recent book Commonwealth. It is argued that the common can complement what Nicholas Thoburn terms the ‘minor’ characteristics of Deleuze's political thinking while also surpassing certain limitations posed by Hardt and Negri's own previous emphasis on ‘autonomy-in-production’. With reference to Marx's notion of real subsumption and early workerism's social-factory thesis, the discussion circles around showing how a distinction between capital and the common can provide a basis for what Alberto Toscano calls ‘antagonistic separation’ from capital in a more effective way than can the classical capital–labour distinction. To this end, it is demonstrated how the common might benefit from being understood in light of Deleuze and Guattari's conceptual apparatus, with reference primarily to the ‘body without organs’ of Anti-Oedipus. It is argued that the common as body without organs, now understood as constituting its own ‘social production’ separate from the BwO of capital, can provide a new basis for antagonistic separation from capital. Of fundamental importance is how the common potentially invents a novel regime of qualitative valorisation, distinct from capital's limitation to quantity and scarcity.

scholarly journals Human as a phenomenon of unity of corporeal and spiritual in various-system languages (based on the material of euphemisms in the English and Buryat languages)

2020 ◽  
pp. 58-66
Author(s):  
Oyuna Tsydendambaeva ◽  
Olga Dorzheeva
Keyword(s):  
Scientific Discourse ◽  
The Body ◽  
Linguistic Expression ◽  
The West ◽  
The World ◽  
Key Concepts ◽  
The Subject ◽  
The Common

This article is dedicated to the examination of euphemisms in the various-system languages – English and Buryat that contain view of the world by a human, and the ways of their conceptualization. Euphemisms remain insufficiently studied. Whereupon, examination of linguistic expression of the key concepts of culture is among the paramount programs of modern linguistics, need for the linguoculturological approach towards analysis of euphemisms in the languages, viewing it in light of the current sociocultural transformations, which are refer to euphemisms and values reflected by them. The subject of this research is the euphemisms in the English and Buryat languages, representing the semiosphere “corporeal and spiritual”. The scientific novelty consists in introduction of the previously unexamined euphemism in Buryat language that comprise semiosphere “corporeal and spiritual” into the scientific discourse. The analysis of language material testifies to the fact that in various cultures the topic of intimacy and sex is euphemized differently. The lexis indicating the intimate parts of the body is vividly presented in the West, while in Buryat language – rather reserved. The author also determines the common, universal, and nationally marked components elucidating the linguistic worldview of different ethnoses and cultures.

scholarly journals The Forms of Criminal Prosecution

Legal Concept ◽  
2021 ◽  
pp. 167-175
Author(s):  
Ilya Dikarev ◽  
◽  
Sailaubek Baymanov ◽  
Keyword(s):  
Criminal Procedure ◽  
Point Of View ◽  
Criminal Prosecution ◽  
Legal Interpretation ◽  
Scientific Methods ◽  
Theoretical Position ◽  
Analysis And Synthesis ◽  
General Scientific ◽  
The Subject ◽  
The Common

Introduction: the paper discusses the possibility of differentiating the forms of criminal prosecution. The critical analysis is subject to the widespread position in the science of criminal procedure that the forms of criminal prosecution are suspicion and accusation. This point of view is based on the conclusion that the content of criminal prosecution varies depending on the degree of proof of the guilt of the person subject to criminal prosecution. Concerning compliance with the principle of adversarial parties, the theoretical position is also evaluated, according to which one of the forms of criminal prosecution is conviction. The question of the grounds for differentiating the forms of criminal prosecution is studied. Purpose: the confirming the unified nature of the criminal prosecution carried out during the pretrial proceedings, regardless of the procedural position of the person accused of committing the crime. Methods: the paper uses the general scientific methods of analysis and synthesis, a systematic approach, as well as specific scientific methods: legal interpretation and logical-legal. The methodological framework was the dialectical method. Results: the study of the common position in the science of criminal procedure, according to which criminal prosecution at different stages of its implementation consistently takes the forms of suspicion and accusation, showed its inconsistency. From the standpoint of philosophy, the content always has a determining value, and the form is always determined. Accordingly, to establish a change in the form of criminal prosecution, it is necessary to make sure that the content of this activity changes. However, the degree of proof of the person’s involvement in the crime is not reflected in the content of the accusatory activity, it remains the same. Therefore, suspicion and accusation do not form the independent forms of criminal prosecution. At the same time, the differentiation of the forms of criminal prosecution is possible, but on different grounds. Conclusions: the differentiation of the forms of criminal prosecution should be made depending on, first, the organization of procedural activities that determine the role and powers of the subject of criminal prosecution in the process of proof; secondly, the procedural status of the participant in the criminal process on the part of the prosecution and, thirdly, the content of the fact in issue.

scholarly journals SUBJETIVAÇÕES RIZOMÁTICAS E A IDEIA DE CORPO SEM ÓRGÃOS EM A FÚRIA DO CORPO, DE JOÃO GILBERTO NOLL

2019 ◽  
Vol 21 (1) ◽  
pp. 261-275
Author(s):  
Francisca Gilmara da Silva Almiro ◽  
Roniê Rodrigues da Silva
Keyword(s):  
Identity Construction ◽  
Gilles Deleuze ◽  
The Body ◽  
Felix Guattari ◽  
Critical Reading ◽  
Deleuze And Guattari ◽  
Brazilian Literature ◽  
Body Without Organs ◽  
The Way

O trabalho apresenta uma leitura da obra A Fúria do corpo, de João Gilberto Noll, a partir dos conceitos de Corpo sem Órgãos e Rizoma propostos pelos filósofos franceses Gilles Deleuze e Félix Guattari. Nesse sentido, objetiva estudar a construção identitária das personagens da referida narrativa, estabelecendo uma associação com essas noções filosóficas, problematizando, sobretudo, a errância das personagens e a linguagem utilizada para a composição da obra. Ao longo da leitura crítica, destacaremos como o texto de Noll nos desafia à construção de sentidos através de uma subjetividade constituída a partir de linhas de fuga, ideia discutida pelos filósofos supracitados. Ao adentrarmos no texto ficcional pelo viés de tais linhas, é possível entender como as personagens percebem e vivem suas experimentações rizomáticas. Desse modo, não se pretende aqui atribuir sentidos fechados à narrativa, mas sugerir que o Corpo sem Órgãos e o Rizoma são características que representam as experiências errantes das personagens encontradas na escrita de Noll. Palavras-chave: Literatura Brasileira Contemporânea. João Gilberto Noll. Identidade. Corpo sem Órgãos. Rizoma. THE RHIZOME AND THE IDEA OF BODY WITHOUT ORGANS IN THE FURY OF THE BODY, BY JOÃO GILBERTO NOLL Abstract: This paper presents a reading of The Fury of the Body, by João Gilberto Noll, based on the concepts of Body without Organs and Rhizome proposed by French philosophers Gilles Deleuze and Félix Guattari. It aims to study the characters’ identity construction, establishing an association with these philosophical notions, exploring, especially, the characters’ wandering nature and the language used in the composition of the work. Throughout this critical reading, emphasis will be given on the way Noll’s text challenge us to construct directions through a subjectivity built from escape lines, a concept defined by Deleuze and Guattari. By reading the narrative through these lenses, it is possible to understand how the characters perceive and live their rhizomatic trials. Thus, the intention here is not to attribute closed meanings to the narrative, but to suggest that the Body without Organs and the Rhizome are features that represent the characters’ wandering experiences in The Fury of the Body. Keywords: Contemporary Brazilian Literature. João Gilberto Noll. Identity. Body without Organs. Rhizome.

scholarly journals Molecular Politics, Wearables, and the Aretaic Shift in Biopolitical Governance

2020 ◽  
Vol 37 (3) ◽  
pp. 71-96
Author(s):  
Peter Lindner
Keyword(s):  
Human Body ◽  
Common Ground ◽  
New Technologies ◽  
Expert Knowledge ◽  
The Body ◽  
Life Itself ◽  
The Common ◽  
The Individual ◽  
Individual Body

Since the publication of Nikolas Rose’s ‘The Politics of Life Itself’ (2001) there has been vivid discussion about how biopolitical governance has changed over the last decades. This article uses what Rose terms ‘molecular politics’, a new socio-technical grip on the human body, as a contrasting background to ask anew his question ‘What, then, of biopolitics today?’ – albeit focusing not on advances in genetics, microbiology, and pharmaceutics, as he does, but on the rapid proliferation of wearables and other sensor-software gadgets. In both cases, new technologies providing information about the individual body are the common ground for governance and optimization, yet for the latter, the target is habits of moving, eating and drinking, sleeping, working and relaxing. The resulting profound differences are carved out along four lines: ‘somatic identities’ and a modified understanding of the body; the role of ‘expert knowledge’ compared to that of networks of peers and self-experimentation; the ‘types of intervention’ by which new technologies become effective in our everyday life; and the ‘post-discipline character’ of molecular biopolitics. It is argued that, taken together, these differences indicate a remarkable shift which could be termed aretaic: its focus is not ‘life itself’ but ‘life as it is lived’, and its modality are new everyday socio-technical entanglements and their more-than-human rationalities of (self-)governance.

Der strībhedavarana-khaa in der Padumāvatī des Malik Muammad Jāyasī

1975 ◽  
Vol 16 (3) ◽  
pp. 183-221
Author(s):  
Dieter B. Kapp
Keyword(s):  
Point Of View ◽  
The Body ◽  
General Introduction ◽  
Sanskrit Literature ◽  
Literary Source ◽  
Erotic Literature ◽  
Narrative Literature ◽  
The Subject ◽  
Individual Interpretation

AbstractThe present article is concerned with “the chapter of the description of the [four] categories of women”, the strībhedavarana-khaa, which comprises the stanzas 463–467 of the great romantic poem Padumāvatī. It was composed ca. 1540 A.D. by the Muslim poet Malik Muammad Jāyasī, the most significant representative of the ūfī poets of Oudh, in Old Avadhi, the language of his native country.This study opens with a general introduction about the author and his chef-d'œuvre, which also gives the contents of the epic. The subject dealt with here is introduced by a short synopsis on the tradition of the description of the four categories of women, i.e. padminī, citriī, śakhinī, and hastinī, in Sanskrit erotic literature. Text and translation of the strībhedavarana-khaa, together with exhaustive notes, form the greater part of this article. The notes which appear after the translation of each verse, aim mainly at comparing Jāyasī's conception of the four categories of women with those held by authors of Sanskrit texts on this subject. For purpose of comparison, more than ten Sanskrit texts, beginning with Kokkoka's Ratirahasya, which was composed before 1200 A.D., have been cited. Besides, various quotations both from Sanskrit literature and from Arabic narrative literature have been given as illustrative examples, particularly in those cases, where no parallels for specific details in Jāyasī's description could be found in the Sanskrit texts referred to.The comparison of Jāyasī's conception of the four categories of women with those held by Kokkoka and his epigones, points to the conclusion that probably Jāyasī has not used any definite literary source for writing this particular chapter, but rather has relied upon possibly wide-spread popular traditions of this system of classification of women.Two conspicuous peculiarities in Jāyasī's very detailed description which are worthy of special note, have been discussed at the conclusion of the introductory remarks. The first is the “confusion” of the termini sakhinī and sighinī, that has been imputed to the poet by several editors of his œuvre; from my point of view, however, this “confusion” was fully intended by the author. The second peculiarity is Jāyasī's apparently individual interpretation of the so-called “sixteen śgāras”, i.e. “methods of decoration of the body”, which combined with the “twelve ābharaas”, i.e. “ornaments”, are generally known as the complete ornamentation of woman. According to Jāyasī, the “sixteen śgāras” are the “sixteen physical refinements”, divided into four groups: (1) four parts of the body (in the widest sense of the word) having “longness”, i.e. hair, fingers, eyes, neck, (2) four having “shortness”, i.e. teeth, breasts, forehead, navel, (3) four having “broadness”, i.e. cheeks, buttocks, arms, calves, and (4) four having “slenderness”, i.e. nose, waist, belly, lips.

A propósito del cuerpo, desde una perspectiva psicoanalítica. / A purpose of the body, from a psychoanalytic perspective.

2013 ◽  
Vol 2 (04) ◽  
pp. 39-55
Author(s):  
Rosa Lagos Torres
Keyword(s):  
Point Of View ◽  
The Body ◽  
Psychoanalytic Perspective ◽  
The Subject ◽  
The Times ◽  
The Relationship

Este artículo muestra los efectos de la época y la cultura actual sobre la relación con el cuerpo, considerado como una unidad de valor en el mercado. Desde el psicoanálisis, en un recorrido por la noción de cuerpo tanto en Freud como en Lacan, se presenta una noción de cuerpo distinta a la de la medicina, diferenciando cuerpo y organismo, estableciendo que no hay El cuerpo, sino tantos cuerpos como sujetos, siendo el cuerpo concebido como una construcción a partir de la palabra y de la imagen, dando lugar al síntoma (Freud) como metáfora alojada en el cuerpo y como sinthome (Lacan) en tanto acontecimiento del cuerpo que empalma al sujeto con su modalidad de gozar, al hablante ser en su singular modalidad de satisfacción pulsional. This paper shows the effects of the times and the current culture on the relationship with the body, considered as a unit of value in the market. From the psychoanalysis point of view, on a tour of the notion of the body, with Freud, and Lacan both, the notion of body is different from the body presented by the medicine, distinguishing between body and organism. Stating that there is not A body, but many bodies as subjects, being the body, conceived as a construction from the word and the image, resulting in the symptom (Freud) and housed in the body as a metaphor and as a sinthome (Lacan) in all events of the body, that matches the subject with its way jouissance to the parletre in its singular modality of pulsional satisfaction.

The Body Without Organs in Schizoanalysis

2020 ◽  
Vol 14 (3) ◽  
pp. 481-506
Author(s):  
Chloe Kolyri
Keyword(s):  
Working Life ◽  
The Body ◽  
Felix Guattari ◽  
Free Expression ◽  
Psychiatric Clinic ◽  
Cultural Field ◽  
General Logic ◽  
Body Without Organs ◽  
Form Of Expression

Félix Guattari spent his entire working life at La Borde psychiatric clinic where a radicalised form of psychoanalysis, ‘schizoanalysis’, was applied, based on the theory that emerged in Anti-Oedipus and was elaborated in A Thousand Plateaus. In the medium of this non-Oedipalised therapeutic plane lies the ‘body without organs (BwO), a body not fully organised but open to every form of expression and metamorphosis. The ideas and practice involved in schizoanalysis, which have now been in effect for fifty years in every social and cultural field, have produced a new hybrid of Lacanian analysis and schizoanalysis, with the recent queering psychoanalysis expanding further the revolutionary character of the latter. The general logic and the determinate ideas of A Thousand Plateaus were applied as a reciprocal presupposition between content and form: free expression, interconnectedness, becoming-woman and -imperceptible, a deterritorialisation of models, roles and relations.

Pastoral Perspectivism: A View from Altai

Inner Asia ◽  
2007 ◽  
Vol 9 (2) ◽  
pp. 291-310 ◽  
Author(s):  
Ludek Broz
Keyword(s):  
Point Of View ◽  
Subject Position ◽  
Common Denominator ◽  
The Subject ◽  
The Common ◽  
Human Animal ◽  
Single Idea ◽  
The Way

AbstractOne of the characteristic aspects ofViveiros de Castro’s perspectivismis the relative rather than absolute character of subject/object positions. In the Altaian context, animals are not attributed with subjectivity in the way found in Amazonian cosmologies. Still, the subject position is not particular to humans: the landscape is populated by masters of a both human and nonhuman kind. The terminological division of animals into wild (a?dar-kushtar) and domesticated (mal) in Altaian language is analogical to the human/animal division in Amazonia. Wildness and domesticity thus become relative categories defined with reference to the idiom of the master. What is wild for a human master is domesticated for a nonhumanmaster. Here, the common denominator is a sort of ‘livestock-morphism’:what for the human hunters looks like a deer is a cowfrom the point of view of the forest masters. If conducted improperly, hunting is thus analogous to livestock theft – morality transcends perspectivism in Altai. Exploring this ‘pastoralist perspectivism’ leads to questions about subjectivity and agency, ethics and ownership. The discussion is finally placed ‘into perspective’ by showing thatAltaians do not operate with a single idea of the animal and human–animal relationship.

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