gué-Dro.

24 - BXL - Philosophy/Philosophie/Filosofie

[drnandi]

How many people today live in a language that is not their own? Or no longer, or not yet, even know their own and know poorly the major language that they are forced to serve? This is the problem of immigrants, and especially of their children, the problem of minorities, the problem of a minor literature, but also a problem for all of us: how to tear a minor literature away from its own language, allowing it to challenge the language and making it follow a sober revolutionary path? How to become a nomad and an immigrant and a gypsy in relation to one’s own language?“

Gilles Deleuze and Felix Guattari, Kafka; Toward a Minor Literature (19)

[lacan-psychoananalysisaspraxis]

In this sense, jouissance could simply be defined as the real effect of language in the living body.

The structure of the unconscious overlaps with what one might call, following Lacan’s own suggestion, “the life of language”. Which gives a different image of language to the one fabricated by scientific discourse. One has to recall here the famous Saussurean demand, that linguistic should (we are dealing with an imperative) treat language as if not spoken by any living subject. Hence, it has to detach language from any dimension of life, as a frozen constellation of grammatical rules. And it is precisely here that we encounter the limits of psychoanalytical alliance with structural linguistics, Freud and Saussure. Psychoanalysis is interested precisely in the encounters between language and living body – it investigates the consequences of these encounters, which manifest themselves in the form of symptoms. And it is precisely this encounter of language with the living body that Lacan will later call enjoyment – jouissance. Enjoyment, which is always experienced on the level of the concrete speaking body, in concrete speech acts, and which is therefore also always already taking place in language itself, so that one could finally say that language enjoys. Lacan in fact did say precisely this, when he introduced the notions of “Other enjoyment” and “enjoyment of the barred Other”: both terms designate enjoyment of language manifesting itself in particular living bodies – enjoyment beyond castration and beyond phallic centralization (or phallicization). In this sense, jouissance could simply be defined as the real effect of language in the living body.

Pietro Bianchi and Samo Tomšic - Psychoanalysis at the gates (Returning to Freud through Joyce).Psychomedia.it

[okanb]

[yes-violavonsherwood]

:

[hyperions-fate]

There’s a fundamental difference between Ethics and Morality. Spinoza doesn’t make up a morality, for a very simply reason: he never asks what we must do, he always asks what we are capable of, what’s in our power, ethics is a problem of power, never a problem of duty. In this sense Spinoza is profoundly immoral. Regarding the moral problem, good and evil, he has a happy nature because he doesn’t even comprehend what this means. What he comprehends are good encounters, bad encounters, increases and diminutions of power. 

Deleuze, Lectures on Spinoza

[doesnotequal]

“The important thing is to understand life, each living individuality, not as a form, or a development of form, but as a complex relation between differential velocities, between deceleration and acceleration of particles. A composition of speeds and slowness on a plane of immanence. In the same way, a musical form will depend on a complex relation between speeds and slowness of sound particles. It is not just a matter of music but of how to live: it is by speed and slowness that one slips in among things, that one connects with something else. One never commences; one never has a tabula rasa; one slips in, enters in the middle; one takes up or lays down rhythms.”

— Gilles Deleuze, ‘Spinoza: Practical Philosophy’

[urmotheratemydog]

We live in overstimulated times. We crave stimulation for its own sake. We gorge ourselves on it. We always want more, whether it’s tactile, emotional or sexual. And I think that’s bad.

Videodrome (dir. David Cronenberg, 1983)

[hisdudenessposts]

[greenfurious]

“A rhizome ceaselessly establishes connections between semiotic chains, organizations of power, and circumstances relative to the arts, sciences, and social struggles. A semiotic chain is like a tuber agglomerating very diverse acts, not only linguistic, but also perceptive, mimetic, gestural, and cognitive: there is no language in itself, nor are there any linguistic universals, only a throng of dialects, patois, slangs, and specialized languages. There is no ideal speaker-listener, any more than there is a homogeneous linguistic community… There is no mother tongue, only a power takeover by a dominant language within a political multiplicity. Language stabilizes around a parish, a bishopric, a capital. It forms a bulb. It evolves by subterranean stems and flows, along river valleys or train tracks; it spreads like a patch of oil … Thought is not arborescent, and the brain is not a rooted or ramified matter. … unlike trees or their roots, the rhizome connects any point to any other point … A rhizome has no beginning or end; it is always in the middle, between things, interbeing, intermezzo.”

[heteroglossia]

Conjugate deterritorialized flows. Follow the plants; you start by delimiting a first line consisting of circles of convergence around successive singularities; then you see whether inside that line new circles of convergence establish themselves, with new points located outside the limits and in other directions. Write, form a rhizome, increase your territory by deterritorialization, extend the line of flight to the point where it becomes an abstract machine covering the entire plane of consistency.

Deleuze and Guattari, “Introduction: Rhizome,” A Thousand Plateaus: Capitalism & Schizophrenia (via heteroglossia)

[hisdudenessposts]

How can we enter into Kafka's work? This work is a rhizome, a burrow. The castle has multiple entrances whose rules of usage and whose locations aren't very well known. The hotel in Amerika has innumerable main doors and side doors that innumerable guards watch over; it even has entrances and exits without doors. Yet it might seem that the burrow in the story of that name has only one entrance; the most the animal can do is dream of a second entrance that would serve only for surveillance. But this is a trap arranged by the animal and by Kafka himself; the whole description of the burrow functions to trick the enemy. We will enter, then, by any point whatsoever; none matters more than another, and no entrance is more privileged even if it seems an impasse, a tight passage, a siphon. We will be trying only to discover what other points our entrance connects to, what crossroads and galleries one passes through to link two points, what the map of the rhizome is and how the map is modified if one enters by another point. Only the principle of multiple entrances prevents the introduction of the enemy, the Signifier and those attempts to interpret a work that is actually only open to experimentation.

Deleuze & Guattari - Kafka: Toward a Minor Literature

[hisdudenessposts]

The regression of the masses today lies in their inability to hear with their own ears what has not already been heard, to touch with their hands what has not previously been grasped; (...).

Horkheimer & Adorno, ‘Dialectic of enlightenment’ (p. 28)

[hisdudenessposts]

Language itself endowed what it expressed, the conditions of domination, with the universality it had acquired as the means of intercourse in civil society.

Horkheimer & Adorno, ‘Dialectic of enlightenment’ (p. 16)

[hisdudenessposts]

[anarchblr]

“The Party is only a State within the State and, in this tiniest of beehive societies, it is as essential that peace should prevail as in the largest. The very people who clamor loudest for there to be an opposition within the State thunder against the slightest quibble inside the Party.”

Max Stirner. The Unique and Its Own

[rzmryn-deactivated20240214]

“These networks materialize a contradiction. On the one hand, social media networks (and communicative capitalism more generally) produce a common, a collective information and communication mesh through which affects and ideas circulate. On the other, these networks presuppose and intensify individualism such that widely shared ideas and concerns are conceived less in terms of a self-conscious collective than they are as viruses, mobs, trends, moments, and swarms. […] Channeled through cellular networks and fiber optic cables, onto screens and into sites for access, storage, retrieval, and counting, communication today is captured in the capitalist circuits it produces and amplifies.”

— Jodi Dean, Communicative Capitalism: This Is What Democracy Looks Like, 2013

[chaosorderandbeauty-deactivated]

“Give me juicy Autumnal fruit, Ripe and Red from the Orchard.”

— Walt Whitman (via pagewoman)

[elliebooks]

“Even though repetition is not inherently lethal, it attaches us to stasis by invisible bonds. In consequence, we defend whatever gives us fixity — a sense of being grounded — over the dialectic of movement where freedom, truth, and change lie.”

— From ‘Essays on the Pleasures of Death From Freud to Lacan’ by Ellie Ragland (via sinthematica)