File deleuze-guattari/deleuze-guattari.0705, message 3


To: <deleuze-guattari-AT-lists.driftline.org>
Date: Fri, 4 May 2007 10:55:24 +0200
Subject: [D-G] The Anti-Ordipe is so to say "Neurobiology" pur



Hello Dr. Crawboney,

You are right, I have a "neurological" reading of Deleuze and Guattari.
This is because the Anti-Oedipe deals mainly about neurology - with
analogies, but also directly.
"A materialistic psychatry intorduces the desire nt neuroloy - and the
neurology into the desire".



I have the impression, it you could be, that your reading of
the Anti-Oedipe is alreadey sometime ago or you didn't
enjoy the leisure of time to read  it.

A you are a neurobiologist or at least have a lot of neurobiological
knowlege, the reading of the Anti-Oedipe would be a hardly to surpass
intellectual pleasausre for you giving you a lot of invaluable insights.
Also concerning the neurological status of language by sifgnificant chains
on
a neurological, synapsis network level.

As we both seem to be the main and often the only people, who are willing to
pursue
an issue more than one email, it would be very good
to get some agreement about the reading of the Anti-Oedipe, which
i read now for myself again.
I am also more than puzzled, that in the literature about Deleuze and
Guattari
and especially the Anti-Oedipe, Neurobiology plays such a little role.

I have also read in the New York Times about the experiments with
neurological measurements concerning
the choice in economical behaviour.
There has been als another article, which states that with some influence to
a certain region of
the brain someone was able to stop smoking without any harm from one day to
the other, where he
had before very much difficulties to stop smoking only for some time.

So, obviously one is searching, maybe with some success, for a
neurobiological
solution for freeing of addiction to drugs.
That would be in my eyes very, very helpful.


Ther is neurological insight to reason and affect control, as it is coded in
far eastern "inner neurobiology"
as for example the "buddhis" are the starting and perception of electrical
circuits within the brain.
The "inner neurobiology" of especially yoga is very fine, there are
over fourty categories and with a little thinking,it is not very difficult
to translate it to
and compare it with it  western
neurobiological knowledge of the brain.
Also yoga tries successful to influence the production of the inner
chemistry of the brain.


So far for now, greetings  a nice weekend.

Dr. Harald Wenk


-----Original Message-----
From: deleuze-guattari-bounces-AT-lists.driftline.org
[mailto:deleuze-guattari-bounces-AT-lists.driftline.org]On Behalf Of
.+oot8am wakeup
Sent: Donnerstag, 3. Mai 2007 17:18
To: deleuze-guattari-AT-lists.driftline.org
Subject: Re: [D-G] desire - conatus - lacan - spinoza - deleuze


Hi,

What I understand to be going on is that you are looking for some
parallelism between lacan's version "obsessive choice" that cancel
each other (is it that one?) and something within what deleuze has
captured from spinoza.  Much of it seems to point towards that vista
of spinoza's "tripple illusion" (Ethics) that tries to describe a
scenario of how consciousness could arise from unconsciousness. that's
the vista hwenk drove through.

ch.2 of "...practical philosophy" gets into this question.
essentially, what is "unknown" to thought, yet what also "drives"
thought, is an activity of potential, since consciousness can not be
assured, yet "being driven" surely can. he describes a world where
bodies are constantly entering into "new composition" with each other,
causing us sadness/joy as they do. As the "triple illusion" clarifies,
the experience of sadness/joy is an indication that one has become
emotionally aware of "becoming." but this is not influencing "conatus"
yet, it certainly has that potential once the triple illusion is
enacted. after finding some parallelism that is consciousness arises
from 1) inventing a finality which comes out of mistaking effects for
causes, 2) assuming freedom which comes out of pretending to have
power over those bodies, and 3) invoking a transcendental assumption,
ie god.

if you subscribe to neurological descriptions for "reason giving"
(there are lots of experiements to look at, notably current ones that
focus on economic choices) you will see a parallel here that shows
higher brain functions following behind the lower. "reasons given"
occur after the fact and are often even unrelated to "action taken".
The vista shows that what is expressed as consciousness is not the
actual driver, and when it is given as a "reason for" being driven,
such explanations are self-illusions, and it gets interesting once
these illusions are harnessed to drive further bodies of becoming.

I see here language suffering, that language which connects internal
emotional roles and  external social bodiy extentions. It is full of
falseness and confusion and gives rise to the rhetoric of reason.
-cb
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