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Hitting the Slopes with Sartre and Deleuze and Guattari

Mark Rozahegy

The general impression that one gets from reading commentaries on Being and Nothingness – which was the same impression that I was left with after my own engagement with the text – is that it seems incredibly difficult for readers to totalize its content. Although the thesis of the text is straightforward enough – that one’s ontological structure, as being-for-itself, “is not to be what I am and to be what I am not” (BN 492), such that all aspects of the existence of the for-itself are reducible to this structure (i.e. the temporal nature of the for-itself, its orientation towards the future, is itself implied within that structure since what the for-self is is yet to come in the future – so the for-itself is what it is not (yet)) – Sartre insists on discussing various aspects of existence that, in the end, do not confirm or conform to his thesis. It is almost as if the ontological proof was an afterthought to his phenomenological insights since his rather simplistic and highly dualistic ontology is frequently at odds in the text with his phenomenological descriptions. For example, in his “Foreword” to Merleau-Ponty’s The Structure of Behavior, Alphonse de Waelhens explains the difficulty that one faces in trying to reconcile Sartre’s insights into corporeity with his ontological conclusions. On the one hand, Sartre’s theses concerning the nature of corporeity – “conceived essentially as a dialectic opposing the body-as-instrument (in a very particular sense) to the body-as-given-in-bare-fact (corps facticiteé) – appear to be exceptionally fruitful and capable of finally allowing us to understand how existing consciousness can be an inherence and a project at the same time” (SB xix). The problem arises when one tries to understand these theses about corporeity in the framework of Sartre’s ontological arguments: “What is unfortunate is that it is difficult to see how these theses can be understood or accepted as soon as one situates oneself, as one must, in the general framework of Sartrean ontology.

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Steven Eastwood

territory for autism has resonance with Deleuze and Guattari’s ([1972] 1982) concept of schizoanalysis and the body-without-organs, and that autism may have much to offer these concepts. Taking up some recent ideas for autism as a potential successor to

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Affective Anachronisms, Fateful Becomings

Otaku Movement and the Joan of Arc Effect in Type-Moon's Transhistorical Anime Ecology

David John Boyd

,” forms of anticultural discourse that seeks to dwell on a “forgetting instead of remembering, for underdevelopment instead of progress toward development, in nomadism rather than the sedentarity, to make a map instead of a tracing” ( Deleuze and Guattari

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Viral Times, Paranoid Masculinities

AI, Nerds, and Technological Contamination

Jernej Markelj

to a particular order of things, and it is the affective attachments to this order of things that constitute the coherence of this (or any other) identity. According to Deleuze and Guattari, paranoid investments are the investments that attach

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The Aesthetic of Grotesque in Lu Yang's Delusional Mandala and Delusional World

Gabriel Remy-Handfield

who use their own face to envision a grotesque aesthetic. The following section introduces Deleuze and Guattari's concept of faciality . Faciality: Toward the A-Subjective and the A-Signifying The concept of faciality appears in the plateau

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On the Verge of the Here and Now

Madness, Paranoia and Improvisation of the Present in Hemingway's ‘A Pursuit Race’

Klaudia Borkiewicz

, undergoes a spontaneous, processual disarticulation. Functioning in the series of tensions, dissociations and breakdowns, Hemingway's protagonist who eludes ‘grace under pressure’ can be perceived in the categories of Deleuze and Guattari's desiring

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Micro-Mobilities in Lockdown

Peter Merriman

and Space 37, no. 1 (2019): 65–82; Peter Merriman, Mobility, Space and Culture (London: Routledge, 2012). I take the concepts of the “molar” and “molecular,” and the notion of “becoming,” from the processual philosophy of Deleuze and Guattari, see

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Key figure of mobility

The nomad

Ada Ingrid Engebrigtsen

This article discusses the relationship between nomadic people and the figure of the nomad in a European context. Based on a discussion of the presence of the figure of the nomad in European folk imaginary and in the social sciences, from Pierre Clastres's (. . New York: Urizen) work on stateless societies, to Deleuze and Guattari's philosophy of Nomadology (1986. . New York: Semiotex(e)) and Braidotti's (. . New York: Columbia University Press) nomadic feminism, the article employs a ‘nomadic’ perspective on ethnographic work of mobile people. It argues that ideas contrasting the nomadic and the state can be put to use for epistemological purposes.

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A Labial Art-Politics

Hollie MacKenzie and Iain MacKanzie

In this article we focus on the potential for an alignment of certain feminist artistic practices and poststructuralist conceptions of critique that may enable ways of theorizing practices of resistance and engender ways of practicing resistance in theory, without the lurch back into masculinist forms of dogmatism. It will be claimed that an ontological conception of art, considered as that which makes a difference in the world, can not only challenge the primacy of the dogmatic and masculine ‘subject who judges’, but also instill ways of thinking about, and ways of enacting, feminist artistic encounters with the capacity to resist dogmatism. The theoretical stakes of this claim are elaborated through complimentary readings of Deleuze and Guattari’s constructivist account of philosophy and Irigaray’s feminist explorations of what it means to think from within the 'labial', rather than from the position of the dominant phallic symbolic order. We argue that this creative conjunction between Irigaray, Deleuze, and Guattari provides the resources for a conceptualisation of both feminist artistic practice and the critical practice of poststructuralist philosophy as forms of resistance to the dominant patriarchal order, in ways that can avoid the collapse back into masculinist forms of dogmatism. Revel’s discussion of the role of constituent rather than constituted forms of resistance is employed to draw out the implications of this position for contentious politics. It is concluded that constituent practices of resistance can be understood as a challenge to the phallogocentric symbolic order to the extent that they are practices of a labial art-politics.

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North and South in Belgian Comics

Jan Baetens

'National' culture, one that is linked to the daily perception of cultural artefacts and inevitably affected by the context of globalisation, can be considered through the optic of Belgian comics. And although Belgian national culture escapes easy characterisation, it can at least be explored from three different angles. Firstly, Flemish comics will be discussed in terms of the Flemish way of 'doing comics' or, more broadly, anti-Belgicism, in terms of both political subtext and language issues. Secondly, francophone Belgian comics can be approached as an example of cultural blindness, marked by 'evasion' or the playing-down of Belgian specificity in broad cultural as well as more precise linguistic terms. Drawing upon the works of Deleuze and Guattari, these examples can then be used as an outline for a framework of broader analysis regarding national cultures in peripheral situations.