From: "hwenk" <hwenk-AT-web.de> To: <deleuze-guattari-AT-lists.driftline.org> Date: Wed, 2 Nov 2005 19:36:37 +0200 Subject: Re: [D-G] reterriolization, nihilism, new thruth seeking Hello, the problem with the retorrialization is, in my eyes expressed by Deleuze Guattari, that normally the freedom is used to get in some old rigid structure, as you mention in your response. Now, the rigidity of the structure maybe due not to bad will, as to exploit people or to suppress them, but these structes - institutions and social roles - are much more rigid than in former days on the ground of the large number of people and the long history and also the short term membership of a lot of people to them. There is little social continuity, which makes things much more rigid and gives a drift in only looking for fast formal results. If you come new anywhere, maybe to the university or a new job, everything is new and you are inclined to change things, for you have thought a lot and worked and wish to be apply and enlarge your abilities there. But the othere people maybe in another mood, maybe they aere there since a longer time, or they know they will be awy in a few month or a year. This is a kind of social indivdulization of processes of subjectivation, which gives no good results, for most people are a little bit dissapointed. Now in my eyes Deleuze and Guattari tried to pick up those chances of collective subjectivation, where is happening more. Paradigmatily this is the may 68, but there are a lot of little groups an tendencies in modern sopcieties, especially durong education times, which would allow subjectivation on the group level. But this seems more to fit for young people. What is a little bit sad, is that there seems not to be a integrating intellectual process of subjectivation for professional intellectuals, which I think lies on the ground of Nietzsches diagnosis of Nihilism. And this is what I think maybe induced by a new truth seeking process, which will probably go beyond Deleuze Guattari and integrate natural science, humanitiies, technology, economics, psychology, morals and metaphysics ....... So, in a good philosophical and materlistic way, as being for conciesness, maybe a little bit selfanalysis legt us find back to the intellectual virtues. greetings Harald Wenk -----Original Message----- From: deleuze-guattari-bounces-AT-lists.driftline.org [mailto:deleuze-guattari-bounces-AT-lists.driftline.org]On Behalf Of Dylan Kerrigan Sent: Mittwoch, 2. November 2005 16:52 To: deleuze-guattari-AT-lists.driftline.org Subject: Re: [D-G] reterriolization, nihilism, new thruth seeking Is it that - authentic transgression engenders freedom from power (ideological interpellation/recognition and state apparatuses, as well as everyday life/culture) but it must then, and will be, reterritolized again. there is no constant escape from the structure only momentary life in a vacuum before the thing freed must touch down/be placed once more on territory - is this where the power to change world lies? Agency lies in the reterritorialization. the power arrives in becoming which ultimately is being again and so the machine continues onward. human power to change things is in not in the transgression but rather the reterritorialization. -------- Original Message -------- Subject: Re: [D-G] reterriolization, nihilism, new thruth seeking Date: Wed, 2 Nov 2005 16:35:47 +0200 From: hwenk <hwenk-AT-web.de> Reply-To: deleuze-guattari-AT-lists.driftline.org To: <deleuze-guattari-AT-lists.driftline.org> Hello, as a promoted differential geometer I am happy to tell you that the "victory of the royal euclidean space" over the manifolds by the isometric embedding theorem of Nash (The mathematician of Spielberg's "A beautifull mind") has overcome by constucting stratified manifolds, which are pieced together of manifolds of different dimensions and with differnt metrics, making an isometric embedding in a single eucledean space impossible. This is not surprising, in general you can expect that in mathematics a definition will have some kind of generalizition, overcoming the limits somebody may think to have detected. Now to the question of the difference between deterroialization and reterriotalization. To make a simple start, there is freedom from something - that is deterriolization - and then, the new freedom has to be used for something new or old - that is reterriolization. Now it happens, that things freed from a territoire are bound to an old believe or something. To take the for us most important case of thinking, we have, as Nitzsche put it, Nihilisim, that is people dont believe in anything anymore. That is deterriolation from believes and ideologies, maybe religion - this was Nitsches main problem - or politics with marxim or liberalism or whatever. So thinking and belief is freed. Now, as Nitsche talked about in the Zarathustra, the great danger is that of decadence: "Every thing has been already", eventually everything is boring, not worhwhile fighting or working for it. Already Hegel pondered about Pilatus' "everything is vain". One possibibilty is to revive old believes, new synthesis and interest in religion or metaphysics or philosphy or the body or social welfare or arts or personal relationships or ..... But there is a deep rooted kind of scepticism, not to believe or to show to believe, for that is washed out by modern intellectual critcal critizism (this has also been used by Marx) - "ridicoulus" "childish" "naiv" "Unprofessional" "from yesterday" "behind the moon" "out of the province" "not to take serious" ... The philosophical most serious root and expression is Nietzsches requirement of upright honesty. Now the solution of Deleuze, in his book on cinema is: "Healthy groups have illusions". So, to do something, to be healty, to develop your abilities, to help one onether to be happy, a orientation in the last things is necessary, otherwise sceptcism may always creep in, making you believe to believe in illusions. That orientation need not to be dognmatic. But it seems, all believes are critized, did not withstand. As a experienced intelllectual, I think I have to tell you that this is not the case. Critizism for being succersfull has to make strong ontological and other suppsotions, not available by its own critizism or so crude, that they are critiziable themselves. To be a a little more direct, they promised things they do not hold. So, in my eyes, by bringingf together the whole experience, personally, scientifically, by arts by religion and by mental illness, it may be possible to piece together what has been proved to be true already - as mathematics for example - and to get new truth, especially in the realm imn the fileds covered by religion and metaphysics by now. So the questions are open and not decided in a negative, unsolvable way. This is also in the name of upright honesty, among others - e.g. the greatest happiness of the greates number. With greetings Harald Wenk -----Original Message----- From: deleuze-guattari-bounces-AT-lists.driftline.org [mailto:deleuze-guattari-bounces-AT-lists.driftline.org]On Behalf Of Liza Kozner Sent: Donnerstag, 27. Oktober 2005 17:16 To: deleuze-guattari-AT-lists.driftline.org Subject: Re: [D-G] metaphors deterritorialisation is caused by the will to power and the successive non chess hurricane movement, it is an ethico esthetic whereas humans concerned to map the movement of deterritorialisation, it is coordination of neurons cells instead of competition in autopoetic detteritorialisations reterritorialisation is the depotentialisation of the will to power NZ <pretzelworld-AT-gmail.com> wrote: Question: what is the difference between deterritorialisation and reterritorialisation? ---- --------------------------------- Yahoo! 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