By Patricia Pisters, Rosi Braidotti
This quantity assembles essentially the most wonderful students within the box of Deleuze experiences as a way to supply either an obtainable advent to key options in Deleuze's notion and to check them in view of the problem of normativity. This comprises not just the legislation, but in addition the query of norms and values within the broader moral, political and methodological experience. the quantity argues that Deleuze's philosophy rejects the unitary imaginative and prescient of the topic as a self-regulating rationalist entity and replaces it with a process-oriented relational imaginative and prescient of the topic. yet what do we do just with this replacement nomadic imaginative and prescient? What modes of normativity can be found open air the parameters of liberal, self-reflexive individualism at the one hand and the communitarian version at the different? This interdisciplinary quantity explores those concerns in 3 instructions that reflect Deleuze and Guattari's safeguard of the parallelism among philosophy, technological know-how, and the humanities. the quantity for this reason covers socio-political and felony idea; the epistemological critique of medical discourse and the cultural, inventive and aesthetic interventions rising from Deleuze's philosophy.
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Extra info for Revisiting Normativity with Deleuze
Here, we see affect freed from subjective feeling. There can be no complaints about eliminating the ‘first person’ perspective in studying these episodes of political affect, because there is no ‘first person’ operative in these cases. Agency and subjectivity are split; affect extends beyond feeling; the body does something, is the agent for an action, in the absence of a subject. This affect and body agency beyond the subject can be key in concrete problem of state violence. If political sovereignty is displayed in the monopoly of legitimate violence, then the forces of order have to be able to act.
As Brian Massumi puts it: ‘Affect is the virtual as point of view, provided the visual metaphor is used guardedly’ (Massumi, 2002: 35). It is the feeling of change in the relation of bodies entering a new assemblage (you’re always in an assemblage, that is, you are always a haecceity) and the feeling of how the present feeling might vary in relation to what might happen next in a variety of futures. Affect then is a resolution of a complex differential field, relating changes in the relations among changing bodies.
He argues that ‘you will know nothing through concepts unless you have created them’ (Deleuze and Guattari, 2003: 7). Hence, knowledge about something cannot be grasped by simply applying abstract categories to the empirical world of sensible objects (Buchanan, 1999). Instead, we need to create concepts to be able to know. Abstract universals do not explain anything but have to be explained themselves (Deleuze and Guattari, 2003: 7). How can we create knowledge about something if we do not have the categories or concepts in which the given can be given to us?
Revisiting Normativity with Deleuze by Patricia Pisters, Rosi Braidotti