Deleuze philosophie et cinema PDF

Jump to navigation Jump to search This article is about a concept in Deleuzian philosophy. For its use in botany and deleuze philosophie et cinema PDF, see rhizome. This article needs additional citations for verification.


Deleuze and Guattari use the terms « rhizome » and « rhizomatic » to describe theory and research that allows for multiple, non-hierarchical entry and exit points in data representation and interpretation. As a model for culture, the rhizome resists the organizational structure of the root-tree system which charts causality along chronological lines and looks for the original source of ‘things’ and looks towards the pinnacle or conclusion of those ‘things. A rhizome, on the other hand, is characterized by ‘ceaselessly established connections between semiotic chains, organizations of power, and circumstances relative to the arts, sciences, and social struggles. In this model, culture spreads like the surface of a body of water, spreading towards available spaces or trickling downwards towards new spaces through fissures and gaps, eroding what is in its way.

The surface can be interrupted and moved, but these disturbances leave no trace, as the water is charged with pressure and potential to always seek its equilibrium, and thereby establish smooth space. London and New York: Continuum, 2004. Na een studie filosofie aan de Sorbonne gaat Deleuze lesgeven op diverse Lycea en later ook universiteiten. Zijn eerste boeken gaan over Hume en Bergson. In 1962 publiceert hij zijn eerste belangrijke werk: Nietzsche et la philosophie. In 1969 haalt Michel Foucault Deleuze, die op dat moment in Lyon werkt, terug naar Parijs om les te gaan geven aan de ‘experimentele’ campus van de Universiteit van Parijs VIII te Vincennes, die is opgericht na de studentenopstand van 1968. In 1987 gaat hij met pensioen.

Deleuze beschouwde zichzelf als een empirist en een vitalist. Hij wordt wel gezien als een postmoderne denker, of meer specifiek een poststructuralist, zoals ook bijvoorbeeld Michel Foucault en Jacques Derrida. Filosofie was voor Deleuze niet een losstaande reflectie op de wereld, maar een schepping van nieuwe ideeën en concepten in de wereld. Zijn werk heeft ook diverse kunstenaars en architecten beïnvloed. 1973 – Capitalisme et Schizophrénie I. 1980 – Capitalisme et Schizophrénie II. 1991 – Qu’est-ce que la philosophie?

Leen Bolle en Sjoerd van Tuinen, ‘Gilles Deleuze’, in: Bram Ieven et al. Denkers en thema’s voor de 21e eeuw, Amsterdam: Boom 2011, p. Anneke Smelik, ‘De kunst van de ontmoeting. Artikel over Deleuze in de Stanford Encyclopedia of Philosophy.

Deze pagina is voor het laatst bewerkt op 20 dec 2018 om 18:16. Gelijk delen, er kunnen aanvullende voorwaarden van toepassing zijn. Zie de gebruiksvoorwaarden voor meer informatie. Jump to navigation Jump to search For the Swedish electropop band, see Bodies Without Organs. It usually refers to the deeper reality underlying some well-formed whole constructed from fully functioning parts. At the same time, it may also describe a relationship to one’s literal body.

Deleuze first mentions the phrase in a chapter of The Logic of Sense called « The Schizophrenic and the Little Girl », which contrasts two distinct and peripheral ways of encountering the world. For the Schizophrenic, words collapse, not into nonsense, but into the bodies that produce and hear them. In Deleuze and Guattari’s collaboration, the term describes an undifferentiated, unhierarchical realm that lies deeper than the world of appearances. It relates to the proto-world described in the mythology of many different cultures. According to Griaule, the basic patterns of organization within the egg reappear within all domains of Dogon life: kinship structures, village layout, understanding of the body, and so forth. The egg metaphor helps to suggest the gestation of a formation yet to come, and the potential formation of many actualities from a single origin.

Tiny differentiations in the developing egg designate major differences in the final creature. For Deleuze and Guattari, every actual body has a limited set of traits, habits, movements, affects, etc. But every actual body also has a virtual dimension: a vast reservoir of potential traits, connections, affects, movements, etc. This collection of potentials is what Deleuze calls the BwO.

In this sense, they speak of a BwO of « the earth ». The Earth, » they write, « is a body without organs. In A Thousand Plateaus, Deleuze and Guattari eventually differentiate between three kinds of BwO: cancerous, empty, and full. Roughly, the empty BwO is the BwO of Anti-Oedipus. This is how it should be done. Lodge yourself on a stratum, experiment with the opportunities it offers, find an advantageous place on it, find potential movements of deterritorialization, possible lines of flight, experience them, produce flow conjunctions here and there, try out continua of intensities segment by segment, have a small plot of new land at all times.