Responsibility beyond rationality: the case for rhizomatic consequentialism

A key challenge for education is to encourage children to act responsibly. If ‘spiritual literacy’ does not involve an autonomous, rational soul capable of ‘reading and writing the world as God intended’, it must refer to ethical (and perhaps religious) capacity in relation to contingent actions in a context free of moral absolutes. In relation to the former, Kant's Categorical Imperative supposed that actions are either right or wrong according to an absolute reason derived from the most basic templates of human sense making. According to Kant, therefore, right is rational irrespective of the apparent consequences of specific actions. In contrast, in an age lacking Kant's beliefs in both God and absolute reason, it is tempting to see an unethical pragmatism as the only alternative to the Categorical Imperative. However, it is possible to instil responsibility through a consequentialism based on a broader conception of relatedness, inspired by Deleuze and Guattari's notion of the ‘rhizome’. ‘Rhizomatic consequentialism’, as here defined, provides a ‘third way’ for moral education between instilling an understanding of absolute right and wrong and encouraging the belief that ‘right is what you can get away with’.     

Resolving the Paradox of Phenomenology through Kant's Aesthetics: Between Merleau-Ponty and Deleuze

Commentators have claimed that the philosophies of Merleau-Ponty and Deleuze converge upon a spatial field of sensation which is prior to representation. This essay will contest these readings by showing that, for Deleuze, the pre-representational spatial field of intensity is fundamentally split from thought. This “gap” between sensation and thought is, for Deleuze, fundamentally temporal, in that thought is continually open and passive to being violated and transformed by the sensible and the sensible is continually being pushed beyond itself by a certain kind of thought. This violent exchange across the gap between thought and sensibility is found, by Deleuze, in Kant's notion of the aesthetic idea. On the contrary, for Merleau-Ponty, Kant's aesthetics imply a non-conceptual “ground” shared by both thought and sensibility. By contrasting these two readings of Kant's aesthetics, this paper reveals the basic divergence between the philosophies of Deleuze and Merleau-Ponty.     

Wanting Nothing: imitation and production inthe economy of desire

Desire is examined here with a view to informing a theological response to capitalism. The notion of mimetic desire offered by René Girard is used as a starting point, Girard's ideas being brought into critical engagement with, first, other intersubjective accounts, namely those offered by Alexandre Kojève and by psychoanalysis in its Freudian and Lacanian variants; and then the account of desire as productive becoming offered by Gilles Deleuze and Félix Guattari, in which the link to capitalism is explicit. It is suggested that both mimetic desire and its productive counterpart can be understood as asserting the priority of desire itself over both subject and object. The possibilities for framing a coherent theological account of desire which is both mimetic and productive are then assessed with reference to Bernard of Clairvaux, Aquinas and Augustine, noting that accepting a metaphysics of participation makes plausible a productive desire which is nonetheless coded as a mimesis of the divine precedent. Such a conclusion brings into relief the inevitable difficulty of reconciling Christian and capitalist economies of desire.     

Walls and Holes in Psychosocial Research: From Psychoanalysis to Critique

This commentary reflects on the different innovative motifs introduced into psychosocial research by the contributions to this special issue: the risk of oversubjectification in research placing undue emphasis on the individual reasoning or feeling subject, the attempt to link the “feelings” and “talk” about emotion in one interpretative framework, the place of the interview in research which questions rather than reinforces “identity,” the location of subjects in a “place-assemblage” rather than in their own selves, and the reconfiguration of “mindfulness” so that it opens out to social relations rather than evades them. Focussing on the role of psychoanalysis in psychosocial research, I situate these motifs within the analysis of the machinery of “facialization” offered by Deleuze and Guattari, in which the “white wall” of signification is complemented and locked in place by the “black hole” of subjectivity.     

Deleuze’s Difference

Abstract

This article delineates the core concerns and motivations of the ontological work of Gilles Deleuze, and is intended as a programmatic statement for a general philosophical audience. The article consists of two main parts. In the first, two early writings by Deleuze are analysed in order to clarify his understanding of ontology broadly, and to specify the precise aim of his understanding of being in terms of difference. The second part of the article looks at the work of Heidegger and Derrida in order to distinguish Deleuze’s conceptions of ontology and difference from theirs. A final section clarifies Deleuze’s efforts to undertake the construction of an ontology divergent from the dominant tradition and in contrast to the emphasis on the closure of metaphysics in the thought of Heidegger and Derrida.     

The Role of Mathematics in Deleuze’s Critical Engagement with Hegel

Abstract

The role of mathematics in the development of Gilles Deleuze’s (1925–95) philosophy of difference as an alternative to the dialectical philosophy determined by the Hegelian dialectic logic is demonstrated in this paper by differentiating Deleuze’s interpretation of the problem of the infinitesimal in Difference and Repetition from that which G. W. F Hegel (1770–1831) presents in the Science of Logic. Each deploys the operation of integration as conceived at different stages in the development of the infinitesimal calculus in his treatment of the problem of the infinitesimal. Against the role that Hegel assigns to integration as the inverse transformation of differentiation in the development of his dialectical logic, Deleuze strategically redeploys Leibniz’s account of integration as a method of summation in the form of a series in the development of his philosophy of difference. By demonstrating the relation between the differential point of view of the Leibnizian infinitesimal calculus and the differential calculus of contemporary mathematics, I argue that Deleuze effectively bypasses the methods of the differential calculus which Hegel uses to support the development of the dialectical logic, and by doing so, sets up the critical perspective from which to construct an alternative logic of relations characteristic of a philosophy of difference. The mode of operation of this logic is then demonstrated by drawing upon the mathematical philosophy of Albert Lautman (1908–44), which plays a significant role in Deleuze’s project of constructing a philosophy of difference. Indeed, the logic of relations that Deleuze constructs is dialectical in the Lautmanian sense.     

Mutant Spiritualities in a Secular Age: The ‘Fasting Body’ and the Hunger for Pure Immanence

This article will explore the ‘return of the repressed’ of secular materialism, in the form of ‘mutant spiritualities’, with a particular focus on the significance of the fasting body, once an accepted product of ascetic spiritual practice, and now cultivated by those seeking a range of experiences; including the anorexic, the model or celebrity trading in beauty and elegance, and those in search of a new age spiritual enlightenment. I argue that further exploration of the range of contexts in which the fasting body is cultivated reveal that what is desired is a lost experience of the body as an expanded field of energetic confluences, an assemblage of affects in the manner of Deleuze and Guattari’s ‘body without organs’. Such an experience of the body is termed as expanded, light and even ecstatic by those following fasting regimes, in that it overcomes the experience of the body as ‘heavy’, burdensome or limiting. The word ecstasy derives from the Greek ‘ekstasis’, meaning to stand outside oneself. Through a textual analysis of web content of cyber communities dedicated to these food practices, I suggest that fasting expresses a hunger for ‘self transcendence’ as pure immanence, that is both subversive of secular materialism and limited by narcissistic pathology.Jo Nash, PGDip Ed, PhD (Psychotherapy Studies), MA., BA (Hons) has taught on the Masters in Psychoanalytic Studies at the University of Sheffield since 1998 and became Course Director in October 2001. Before becoming an academic she worked in mental health services for over 15 years as a student nurse, social worker, advocate, trainer and researcher. She is currently working on a series of essays on the application of psychodynamic theory to the study of social processes, in relation to new spiritualities, religion and political processes, and gender and mental health. Correspondence to Dr Jo Nash, Mental Health Section, School of Health and Related Research, University of Sheffield. Regent Court, 30 Regent Place, Sheffield, UK: S1 4DA. J.T.Nash@shef.ac.uk She can be contacted by email at J.T.Nash@shef.ac.uk     

Professional learning as ‘diffractive’ practice: rhizomatic peer coaching

Acknowledging an abundance of technicist models for teacher continuing professional development (CPD), the authors draw from Deleuzoguattarian theory to frame peer coaching as rhizomatic practice. Rhizome theory enables engagement with the creative breaks and departures in peer coaching assemblages. Agentic and innovative teacher learning can occur when teachers can take lines of flight to think differently about their teaching practices. Deleuzoguattarian notions of rupturous lines signal teacher-generated possibilities for new initiatives. Located in an Aotearoa/New Zealand facilitated inquiry CPD context, the article explores how nine teachers engaged in a formal process of collaborative dialogue. A rhizomatic approach to dialogue encompasses a dynamic view of teacher learning. Openness to emergence can enable educators to theorise pedagogy creatively to potentiate a multiplicity of pathways forward.     

Anti-human Responsibilities for a Postmodern Educator

Modern education has invested in exiling or normalizing violences.Its discourse seeks to implement economies, which may exerciseonly the necessary kinds of violence and avoid as much violence as possible. Postmodern education implies a new constellation in thediscourse of violence and responsibility. An ethics of violencemight have to be retraced. Education would have to implementa new array of sensitivities and violences.