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    TUHONew materialism — All memories are machines
    TUHO --- ---
    In his formulation of the principles of the three ecologies, Guattari, he identifies the principle common to each being that it is

    “not given in-itself, closed in on itself, but instead as a for-itself that is precarious, finite, finitised, singular, singularised, capability of bifurcating into stratified and deathly repetitions or of opening up processually from a praxis that enables it to be made ‘habitable’ by a human project.”

    Mental ecology – drawing on ideas of the ‘clinical session’, he presents considerations of the pre-objectal and pre-personal, the fragment, the ‘included middle’; radically decentre social struggle and ways of coming to one’s own psyche; grasping points of rupture of denotation, connection and signification; promotion of innovatory practices; expansion of alternative experiences centred around a respect for singularity; continuous production of an autonomising subjectivity that can articulate itself appropriately in relation to the rest of society; agencies and dispositives that will simultaneously analyse and produce subjectivity.

    Social ecology – concerns the development of affective and pragmatic cathexis in human groups of differing sizes; corresponds to a specifically qualitative reorganisations of primary subjectivity as it relates to mental ecology; favour processual semiotics (diagrammatic rather than iconic i.e. it can escape from itself to constitute discursive chains directly in touch with the referent); challenge to transition from mass media to post-media; reterritorialising the family; assemblages; group Eros principles.

    Environmental ecology – anything is possible; national equilibriums will be increasingly reliant on human intervention e.g. regulation of carbon, machine ecology; much more than the simple defence of nature; creation of new living species; needs new stories of permanent recreation to replace the narrative of biblical genesis.

    In summary, he says:

    “Rather than remaining subject, in periphery, to the seductive efficiency of economy competition, we must reappropriate Universes of value, so that processes of singularisation can rediscover their consistency. We need new social and aesthetic practices, new practices of the Self in relation to the other, to the foreign, the strange – a whole programme that seems far removed from current concerns. And yet, ultimately, we will only escape from the major crises of our era through the articulation of

    TUHO --- ---
    a dalsi clanek od janell watson (autorkou imho nejlepsiho uvodu do guattariho: Guattaris diagrammatic thought¨)

    The mass popular dissent which has marked the early twenty-first
    century, from al-Qaeda to the Arab Spring to the Occupy movement,
    can be read as expressions of collective, subjective, existential mutation.
    This reading is inspired by Félix Guattari, who described the 1979
    Iranian revolution, the Polish Solidarity movement and the 1989 Chinese
    student demonstrations as demands for subjective singularisation. In
    each of these examples of social discontent, past and present, demands
    vary widely even within the same movement, spanning economics,
    lifestyle, religion and politics, and ranging from cries for liberation
    to conservative returns to ancient tradition. In order to perform
    a schizoanalysis of such amorphous movements, Guattari developed
    a four-part ecosophic object, composed of existential Territories,
    Universes of value, material-energetic Flows and machinic Phyla.
    Assemblages can be dynamically mapped along these four dimensions.
    Of crucial importance in the age of extreme deterritorialisation is
    the existential Territory, which could potentially take the form of
    a homeland based on poetry or music rather than on ethnicity or
    even place. Such portable homelands would characterise the dissensual
    processual post-media era for which Guattari longed.

    TUHO --- ---
    o guattariho metamodellingu

    Félix Guattari, writing both on his own and with philosopher Gilles Deleuze, developed the notion of schizoanalysis out of his frustration with what he saw as the shortcomings of Freudian and Lacanian psychoanalysis, namely the orientation toward neurosis, emphasis on language, and lack of socio-political engagement. Guattari was analyzed by Lacan, attended Lacan’s teaching seminars from the beginning, and remained a member of Lacan’s school until his death in 1992. His unorthodox uses of Lacanism grew out of his clinical work with psychotics and involvement in militant politics. Paradoxically, even as he later rebelled theoretically and practically against Lacan’s ‘mathemes of the unconscious’ and topology of knots, Guattari ceaselessly drew diagrams and models. Deleuze once said of Guattari that ‘His ideas are drawings, or even diagrams’ (Deleuze, 2006: 238). His single-authored books are filled with strange figures which borrow from fields as diverse as linguistics, cultural anthropology, chaos theory, and non-equilibrium thermodynamics. Guattari himself declared schizoanalysis a ‘metamodeling’, but at the same time insisted that his models were constructed aesthetically, not scientifically, despite his liberal borrowing of scientific terminology.[1] The practice of schizoanalytic metamodeling is complicated by his and Deleuze’s concept of the diagram, which they define as a way of thinking that bypasses language, as for example in musical notation or mathematics. This paper will explore Guattari’s development of metamodeling as a corrective to Lacan’s increasingly purified structuralism.

    TUHO --- ---
    PALO_FABUS: Skvely!
    PALO_FABUS --- ---
    TUHO: jj, rozhodně, taky z něj čerpám, je i online: https://monoskop.org/media/text/hoerl_burton_eds_2017_general_ecology/
    TUHO --- ---
    PALO_FABUS: Tyjo, jsem vubec neznal. Parada, diky moc!

    Tenhle sbornik vypada taky dobre (a neda se stahnout sakra, asi budu muset koupit .]])

    General Ecology: The New Ecological Paradigm: Erich Hörl: Bloomsbury Academic
    PALO_FABUS --- ---
    TUHO: obecnou ekologii už pár let rozvíjí v Německu Erich Hörl, viz např. článek "A Thousand Ecologies: The Process of Cyberneticization and General Ecology"
    TUHO --- ---
    Peknej clanek o Guattariho Three Ecologies...

    Consequently Guattari’s argument is that ‘Environmental ecology, as it exists today, has barely begun to prefigure the generalised ecology that I advocate here, the aim of which will be to radically decentre social struggles and ways of coming into one’s own psyche… Ecology must stop being associated with the image of a small nature-loving minority. Ecology in my sense questions the whole of subjectivity and capitalistic power formations.’ (2) For Guattari then, as with Bateson, ecology is far more than a concern for the environment, it is an epistemological system based on an understanding of nonlinear systems governed by feedback loops and nonlinear causality. An understanding of connectivity, of balanced systems, network topography and complexity theory are fundamental to the way in which this ecosophical model operates. In contrast to a capitalist system predicated on economic growth, Guattari’s ecosophy seeks balance allied with a reevaluation of what we value; going well beyond GDP as an indicator of quality of life, in what can be understood as a decentred socialism, or ecologically informed variant of anarchism, where goals are collectively negotiated rather than dictated by economic elites.

    According to Guattari, creating such an ecosophical society requires a reorientation of thought, so that we understand ourselves, the society we live in and the ecosystem we inhabit as three different scales of ecology, linked by a series of processes (or abstract machines). ‘Now more than ever, nature cannot be separated from culture; in order to comprehend the interactions between ecosystems, the mecanosphere and the social and individual Universes of reference, we must learn to think ‘transversally’. (43) Indeed Guattari goes as far as to argue that ‘It is quite wrong to make a distinction between action on the psyche, the socius and the environment. Refusal to face up to the erosion of these three areas, as the media would have us do verges on a strategic infantilization of opinion and a destructive neutralization of democracy. We need to kick the habit of sedative discourse, particularly the ‘fix’ of television, in order to apprehend the world through the interchangeable lenses of the three ecologies.’ (42)

    The Three Ecologies – Felix Guattari | Media Ecologies and Digital Activism
    FONTAN --- ---
    CICHLASOMA: uplne jsem zrehledl/zapomnel: je to rozsirene o pozdniho del. + guattariho s tim, ze, po strucnem proklikani te diplomky, prvni cast te knihy je velmi podobna te praci
    CICHLASOMA --- ---
    FONTAN: Nevíte někdo, nakolik je to předělaný?
    FONTAN --- ---
    CICHLASOMA: diplomka zkonvertovala do knihy

    Člověk v šíleném dění světa - Prášek Petr | Knihkupectví Karolinum
    TUHO --- ---
    Deleuze a Guattari a masakr v Columbine...

    In this paper I investigate the mechanics of killing, brining together neuroscience, military history, and the work of the French philosophers Gilles Deleuze & Félix Guattari. Investigating the Columbine killers and the way they negotiate with the intensity of the act of killing allows me to construct a concept of “political physiology,” defined as “interlocking intensive processes that articulate the patterns, thresholds, and triggers of emergent bodies, forming assemblages linking the social and the somatic, with sometimes the subjective as intermediary.” While most people must be in a blind rage to kill at close range, the Columbine killers raised the threshold at which an evolutionarily inherited non-subjective “rage agent” kicks in, thus allowing themselves to be subjects in the act of killing. Yet they were not “cold-blooded killers,” either, those who lower the intensity of the act of killing below the threshold that prevents most interpersonal violence from reaching lethal proportions, since they committed suicide soon after their killing spree from burning out. The success of the Columbine killing machine warns us of a “machinic phylum” whose singularities are virtually available for incorporation into bodies by subjects willing to undergo extreme experiments in political physiology.

    John Protevi, Political Physiology in High School: Columbine and After - PhilPapers
    TUHO --- ---
    Narazil jsem ted nahodou na clanek, si jen tak odkladam na pozdejsi cteni (sorry teda, ani nevim, jestli sotji za to :)...

    An ethico-aesthetic paradigm as an alternative discourse to the quality assurance discourse
    Gunilla Dahlberg Stockholm University, Sweden
    Abstract This article analyses the discourse and practices of quality assurance and quality control through the lens of neo-liberal governing as expressed in economic rationalities such as new public management, total quality management, public choice and human capital. As an alternative to this form of governing, an ethico-aesthetic paradigm is enacted, inspired by Spinoza’s concept of ‘affect’ and Félix Guattari’s and Gilles Deleuze’s ‘ontology of immanence’. This opens up to a reconstruction of the pragmatic scene of didactics as it border-crosses the discourse and practices of ‘action at a distance’, manipulating the classroom space from outside of the situation by measurements and procedures constructed by others. Moreover, it opens up to another construction of the human subject – a processual and event-centred construction of human subjectivity – which also opens up to leakages, movement, creativity and hope in the present.
    PALO_FABUS --- ---
    TUHO: inu, tento záhyb jsem zanedbal :)
    TUHO --- ---
    PALO_FABUS: A ty ses zjevne obeznamenej s krizi reprezentace, ze si sem nedal vedet, kdyz si mel prednasky v Praze v Brne .]] Sem propas :-/
    PALO_FABUS --- ---
    TUHO: připadá mi, že autor není obeznámen s původem krize reprezentace, tak mu nezbývá než mluvit o strachu z hermeneutiky :)
    TUHO --- ---
    necetl jsem ,jen si odkladam na pozdeji :))

    The embarrassment of being human
    A critique of new materialism and object‐oriented ontology
    New materialism and object‐oriented ontology have recently gained widespread attention. Taking as exemplary the work of Jane Bennett and Graham Harman (yet also drawing on other figures within these materialist fields), this paper argues that the theories are self‐contradictory and rooted in what I label semiophobia (an unease with human reality as embedded in a semiotic reality). In addition, I argue that Harman's poetics (weird realism) and Bennett's strategic anthropomorphism are inconsistent and fail to deliver what they promise. Finally, I argue that in spite of its honorable intentions new materialism entails undesirable ethical and political consequences.

    TUHO --- ---
    TUHO:Bozi shrnuti, radost poslouchat :)
    TUHO --- ---
    LOWRIDER --- ---
    TUHO: no já to četl jenom tak zběžně, názor zatím nemám. Nepřišlo mi to úplně skvěle napsaný, nicméně M. Charvát je zajímavej. Teď vydal taky tohle, možná to sem patří taky: O nových médiích, modularitě a simulaci

    Mám to rozečtený, je to taková docela zběsilá čítanka téměř všech autorů, co mají k filosofii médií co říct, ale systém v tom je.