Review Essay: Between Deleuze and Derrida,Editors, Paul Patton & John Protevi

Abstract

Gilles Deleuze and Jacques Derrida have each made significant contributions to philosophies of difference and yet few have tackled the difficult task of studying the connection between the two. In their forthcoming book, Between Deleuze and Derrida, editors Paul Patton and John Protevi do exactly this. What emerges is a fascinating study of the similarities and differences between the two philosophers and in particular the ethical and political threads underlying their connection.     

Concept and Politics in Derrida and Deleuze

Abstract

This paper points to significant similarities between the political orientations of Deleuze and Derrida. Derrida's appeal to a pure form of existing concepts (absolute hospitality, pure forgiveness, and so on) parallels Deleuze and Guattari's distinction between relative and absolute ‘deterritorialisation’. In each case, the absolute form of the concept is a condition of the possibility of change.     

“Willing the Event”

Abstract

A major problem threatens Deleuze’s project in The Logic of Sense. He makes an ontological distinction between events and substances, but he then collapses a crucial distinction between two kinds of events, namely, actions and mere occurrences. Indeed, whereas actions are commonly differentiated from mere occurrences with reference to their causal dependence on the intentions of their agents, Deleuze asserts a strict ontological distinction between the realm of causes (including psychological causes) and the realm of events, and holds that events of all types are incorporeal happenings which are inseparable from expressed sense. For Deleuze, what counts as one’s action thus does not depend on one’s intention, but rather on a process of “making sense” of that action. Nevertheless, Deleuze continues to speak of the need to “will” the event. In order to resolve this apparent contradiction, I will read a conception of “expressive agency” into The Logic of Sense.     

Deleuze and Guattari's Historiophilosophy: Philosophical Thought and its Historical Milieu

Abstract

This paper will examine the relation between philosophical thought and the various milieus in which such thought takes place using the late work of Gilles Deleuze and Félix Guattari. It will argue that Deleuze and Guattari's assessment of this relation involves a rearticulation of philosophy as an historiophilosophy. To claim that Deleuze and Guattari promote such a form of philosophy is contentious, as their work is often noted for implementing an ontological distinction between becoming and history, whereby the former is associated with the act of creation and the latter with retrospective representations of this creative process. Furthermore, when elaborating on the creative nature of philosophical thought, Deleuze and Guattari explicitly refer to philosophy as a geophilosophy that is in contrast to history. Nevertheless, this paper will demonstrate that far from abandoning the category of history, Deleuze and Guattari's analysis of the relations between philosophical thought and relative milieus suggests to us an historical ontology and methodology that is a critical part of philosophy's nature.     

Image Politics

Abstract

This essay focuses on the ongoing references made to the ban on graven images for the foundation of political aesthetics. In this tradition the image itself plays a significant role in the creation of a dichotomy in which the image becomes either “icon” or false appearance. The image in this tradition is a powerful agent and gains as such performative power. From the Bible to Kant and German idealism to Adorno and Deleuze, the prohibition of the image signals its power and turns it into a strong magnet in political aesthetics, may it be affirmative or negative.     

Providence Lost: ‘September 11’ and the History of Evil

Abstract

This paper discusses the philosophical significance of ‘September 11’ by relating it to attempts that have been made throughout the history of philosophy to read particular events as symbols of conceptual change. It draws especially on Susan Neiman's Evil in Modern Thought and Giovanna Borradori's dialogues with Derrida and Habermas, in her Philosophy in a Time of Terror, to relate ‘September 11’ to Kant's versions of Progress, Providence and Cosmopolitanism.     

Animal body,inhuman face

In the present essay, I apply various concepts associated with the thought of Gilles Deleuze and Fe´lix Guattari to an inquiry concerning what I call the ‘ontology’ of musical creation and performance. Specifically, I utilize both the theory and approach of ‘schizoanalysis’, which so pervasively marks co-operative works such as Anti-Oedipus and A Thousand Plateaus. Deleuze and Guattari's schizoid becomes the model for my musician-performer. This ‘schizoid musician’ is the one who has the ability to apprehend that of a ‘musical space’, a central theme of the essay. Some additional clarification is needed as well. Although I surely offer this essay to the reader as a thoroughly honest, and hopefully provocative, attempt, it is also something of an indebted experiment. That is, the ‘after’ of my essay's title-as in ‘after Deleuze and Guattari’-has essentially two meanings. The first, and obvious meaning: I write after Deleuze and Guattari in that I inherit, to whatever extent, their thought. I grapple with their ideas. The second, and perhaps more unconventionally risky (because potentially easily misconstrued as representative of a kind of blind fidelity): I write after Deleuze and Guattari in the way that a painter paints ‘after’ another painter, in the way that a composer composes ‘after’ another composer, and so on. In one sense, the selective utilization of a sensibility associated with the schizophrenic condition provided the 'silent partner' and underlying guiding influence for Anti-Oedipus and A Thousand Plateaus. Thus, this essay is, in part, a modest attempt at yet another 'fold' (to use a term of Deleuze's) in a philosophical inquiry-some kind theoretical exemplar of ‘difference and repetition’ (or, difference in repetition). This indebtedness notwithstanding, the reader will notice the scholarly utilization of Deleuze and Guattari also in terms of a silent partner, a guiding influence, and less in terms of a source that is explicitly acknowledged or referenced. This was an intentional part of the experiment from the beginning. Of course, other thinkers, on the other hand, will come to occupy such a space in the essay.     

Spectres of Kosovo: 20 Years of Liminality and Aporia

ABSTRACT

Using the concepts of spectres, liminality and aporia as conceptualised by Jacques Derrida, this article offers a critical read to Kosovo’s conundrums with its sovereignty. The main argument of this article is that in the system of sovereign states, Kosovo is permanently entangled in an aporetic situation in that it has to coexist between being a recognised and a contested state; between a legitimate and illegitimate polity; between unequivocally European and permanently detached from the EU. The article relies on longitudinal data gathered from digital and traditional ethnographic research in Kosovo conducted over the past seven years, including a dozen interviews with NGO actors, university professors, and journalists in Kosovo. In its conclusion, the article opens up the debate whether the only way to imagine Kosovo is in it being permanently unfinished, oscillating between meanings, concepts, and statuses.     

The Writing Lesson: Imaginary Inscriptions in Cultural Encounters

Abstract

This article takes a moment of intercultural exchange, first reported as "The Writing Lesson" by Claude Lévi-Strauss in Tristes Tropiques and later explored by Jacques Derrida in Of Grammatology, as the occasion for further reflection on the role played by the aesthetic in what it terms intercultural transference. Transference occurs whenever unconscious desires, fantasies or patterns of being and relating are enacted in an interpersonal or intercultural encounter, including the indirect encounters between literary or artistic objects and their recipients. It emerges as a largely unconscious operation designed to bridge, close, fill or deny the inevitable gaps in knowing another person or another culture, and to manage the affects such gaps bring forth. Intercultural transference provides a framework to read "The Writing Lesson" differently and suggests a theoretical model able to account for the complex performances of intercultural transference that enter any exchange or translation between cultures.     

Deleuze and literature: Metaphor and indirect discourse

This paper deals primarily with Deleuze's work on literature? but also looks briefly at related ideas in the books on cinema. Deleuze has often concentrated on what he calls ‘American‘ literature, particularly in Critique and clinlque. The first part of the paper seeks to outline some of the main elements of this particular literary field for Deleuze. The paper then goes on to show how the general rejection of metaphor that informs Deleuze's work on literature can be more precisely defined as a theory of free indirect discourse. The concept of free indirect discourse is? as Frangois Zourabichvili has shown, at the heart of Deleuze's work? aesthetic or otherwise. For example, the idea of the percept functions as an aesthetic application of free indirect discourse, and Cinema 1 and Cinema 2 suggest that this form of enunciation represents a new aesthetic cogito to which cinema is ideally suited.     

Deleuze,cinema, Bergson

In the Cinema books, Deleuze integrated his ‘counter‐history’ of philosophy and arrived at a philosophy of art. For him, the artist is a ‘creator of truth’ because truth is not to be achieved, formed, or reproduced; it has to be created’ (Cinema 2 1985: 146). Stressing the pre‐eminent importance of the ‘creation of the New’, Deleuze calls on us to reread and rethink with him the works of Bergson, whom he views as indispensable to the ‘pure semiotics’ of cinema.     

Colouring Philosophy: Appel,Lyotard and Art's Work

Abstract

Colour plays a fundamental role in the philosophical treatment of painting. Colour while it is an essential part of the work of art cannot be divorced from the account of painting within which it is articulated. This paper begins with a discussion of the role of colour in Schelling's conception of art. Nonetheless its primary concern is to develop a critical encounter with Jean-François Lyotard's analysis of the Dutch painter Karel Appel. The limits of Lyotard's writings on painting, which this paper will attribute in part to Lyotard's "empiricism", becomes most apparent in his treatment of colour.     

Book reviews

Gilles Deleuze and the Question of Philosophy PHILIP GOODCHILD London: Associated University Presses, 1996

Baudelaire and Schizoanalysis: The Sociopoetics of Modernism EUGENE HOLLAND Cambridge, Cambridge University Press, 1993

Australian Television and International Mediascapes STUART CUNNINGHAM & ELIZABETH JACKA Melbourne: Cambridge University Press, 1996

Sociolingwistics and Language History: Studies based on the Corpus of Early English Correspondence TERTTU NEVALAINEN & HELENA RAUMOLIN‐BRUNBERG (Eds) Language and Computers: Studies in Practical Linguistics No 15, Amsterdam/Atlanta., GA: Rodopi, 1996

Fear of the Dark. ‘Race’, Gender and Sexuality in the Cinema LOLA YOUNG London and New York: Routledge, 1996

Deleuze: A Critical Reader PAUL PATTON (Ed.) Oxford: Blackwell, 1996

A Guattari Reader GARY GENOSKO (Ed.) Oxford: Blackwell, 1996

Counterworks. Managing the Diversity of Knowledge R. FARDON (Ed.) London: Routledge, 1995     

A Semiotics of the Proxy

This paper approaches the stand-for relationship that is fundamental to semiotics from the point of view of a specific semiotic situation: that of relationships of proxy whereby a person is authorised to act for an absent party. I hope to open up the question of what a semiotics of the proxy might look like, but also make some observations about semiotics-in-general as a discipline reliant on proxy relationships. The paper makes special use of Derrida's writings on communication and Peirce's theory of signs. My reading of Derrida and Peirce is not exhaustive, but rather seeks to highlight the way that both thinkers provide useful frameworks for discussing the example of the proxy, and the challenges it represents.     

Habermas and the pragmatics of communication: a Deleuze–Guattarian critique

The intention in this article is to explore, explicate, and, ultimately, critique Jurgen Habermas' communication theory. Drawing on the pragmatics of Deleuze and Guattari we will propose that Habermas' defence of the importance and priority of communicative action is problematic to the extent that it implicitly involves the issuing of an imperative order that cannot be accounted for within the normative framework that he envisages. In other words, we will be suggesting—with the help of Deleuze and Guattari—that Habermas, undoubtedly against his best intentions, precipitates, what we will call, a strategic levelling of communicative action.     

Ideology and Post-structuralism after Bernard Stiegler

What is the objective of ideology critique today? A unique answer to this question can be found in the work of Bernard Stiegler: the object of ideology critique is stupidity. Stiegler’s work will be situated with regard to the study of ideology and post-structuralism, reframed as respective versions of a dichotomy between critical and neutral theories, to show how Stiegler’s conception of ideology encompasses both. How he thinks ideology ‘after’ post-structuralism will be explored through his reading of Deleuze and Guattari. First, by seeing how Stiegler capitalizes upon the theoretical developments of Deleuze and Guattari to rethink the notion of ideology. Second, by seeing how this understanding of ideology is folded back on their work in order to discern how post-structuralism can be critiqued by a theory of ideology that utilizes its views. From the perspective of his reading of desire in Deleuze, Guattari and Freud, Stiegler shows how ideology destroys the desire to rethink ideas, and enforces stupidity. Third, after Stiegler’s theoretical labour, we arrive at a notion of ideology dichotomized between the critical and the stupid, tasking critique with the invention of new forms of desire, and the struggle against stupidity.     

Protesting Against Citizenship

In The Transformation of Political Community (Cambridge: Polity Press, 1998) Andrew Linklater suggests that he and Jacques Derrida share a “vision in which the totalising project is brought to an end” (pp. 74–75). However, the concept of citizenship acts as a prism through which Linklater and Derrida diverge radically. Linklater defends a dialogic conception of cosmopolitan citizenship in pursuit of more inclusive political arrangements. For Derrida, on the other hand, the future of the political requires radical openness to the coming of a universal alliance or solidarity beyond or in protest against citizenship. This article explores the divergence: first, to call into question Linklater's self-emplacement; second, to open up new angles of critique of his vision expressed in The Transformation of Political Community; and third, to emphasise the force of the Derridean argument.     

One‐way,Two‐way,or Dead‐end Street: British Influence on the Study of Public Administration in America Since 1945

What intellectual influence, if any, have British public administration scholars had on their American counterparts since World War II? In this article, the author briefly reviews the major areas of theory and research in the British study of publication administration, further identifying important contributions by British scholars in the areas of modernist‐empiricism, the new public management, regulation, policy networks and governance, and interpretive theory. Although there is a discernible American influence on British public administration, there is little British impact on U.S. public administration; nowadays it is a one‐way street. Increasingly, British scholars are involved in a growing community of European public administration scholars with whom they share active, two‐way connections. Recent European developments suggest that American and European public administration academics are growing further apart. Due to the immense strength of modernist‐empiricism throughout American universities, plus the interpretive turn to a European epistemology of “blurred genres,” these twin, traditionally self‐referential, communities seem to be parting company with an attendant danger that future intellectual engagement may be a dead end.     

Mutant Enunciations: Feminist Practices and the Anoedipal

Feminist theory and practice, and in particular Julia Kristeva's theory of the semiotic in language and Bracha Lichtenberg Ettinger's explication of the matrixial, provide a basis from which to extend the ideas of Deleuze and Guattari concerning domains of signification that operate beyond the Oedipal structure. In the first part of this paper, I will discuss some relationships that may be traced between the ideas of these theorists and processes in creative practice that have the potential to constitute an alternative stratum of subjectivity not wholly dependent on Oedipalisation. This will be followed by a brief analysis of two paintings by West Australian artist Linda Banazis incorporating what I have termed the ‘X Function', an additional and transversal system to those outlined in Michael O'Toole's (1994) model of semiotic analysis of visual texts. The X Function provides a means of mapping nomadic or non-Oedipal currents, those ‘non-discursive' or resistant dimensions of texts which deny fixity or closure of interpretation.     

Comment on Scott A. Bollens's “In through the back door: Social equity and regional governance”

Abstract

The resurgence in regionalism is not coming about primarily because cities and suburbs see themselves as interdependent competitors in the global economy, as argued in Scott A. Bollens's “In Through the Back Door: Social Equity and Regional Governance.” Instead, enough communities are finding tax equity programs, land use measures, and cooperative governance in their own self‐interest to create gentle progress toward regional equity. However, regionalism lags in ending concentrated poverty and racial segregation because few civil rights organizations are raising these issues as fundamental to a regional agenda. The race issue is not being raised because of lack of understanding and because of competing visions on how to do it.