990 resultados para Deleuze, Gilles, 1925 1995.
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O artigo trata a questo da esquizofrenia, tomada como um signo negativo quando se instala como patologia no campo das psicoses. Afirma que o discurso mdico psiquitrico celebrou seu advento e comemorou tais possibilidades que o pensamento "freudo-bleuleriano" abriu e desvelou. Considera que a carreira da esquizofrenia, atravessando o movimento poltico da antipsiquiatria, confrontou-se com outra sorte de experincias, sendo registrada segundo uma nova lgica que, sob as condies impostas pelo acontecimento freudiano, transformou o saber no sculo XX. Afirma que Gilles Deleuze compreendeu esse aturdimento, recolheu a parte que lhe cabia e documentou-a, em particular em sua obra Lgica do Sentido quando inverteu a polaridade dos signos, positivando a esquizofrenia.
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Coordenao de Aperfeioamento de Pessoal de Nvel Superior (CAPES)
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Ps-graduao em Filosofia - FFC
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En la literatura existente sobre la obra de Gilles Deleuze existe un vaco en lo que concierne a la relacin entre sus dos tesis doctorales: Spinoza y el problema de la expresin y Diferencia y repeticin. Esta tesis le apuesta a una lectura en paralelo de ambos textos para no solo develar sus arquitecturas conceptuales sino tambin para proponer conexiones novedosas entra ambos: la ontologa de Deleuze puede reconstruirse a partir de su inters por los modos finitos de Spinoza y por una actualizacin contempornea del problema de la individuacin.
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[spa]El objetivo de este artculo es presentar la interpretacin deleuziana de la filosofa de Spinoza como una va posible para la crtica del primer proyecto moderno. Para ello partimos de la premisa de que la expresin es un problema insoluble para el cartesianismo, y que el spinozismo intent explorar este asunto para mostrar la naturaleza paradjica de este concepto. El estudio se centra en dos obras de Deleuze: Spinoza y el problema de la expresin y Spinoza: filosofa prctica.
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The present thesis is an attempt to bring into dialogue what appear to be two radically different approaches of negotiating subjectivity in late Western Modernity. Here the thought of Julia Kristeva as well as Gilles Deleuze and Felix Guattari are fully engaged. These thinkers, the latter two being considered as one, have until now remained strangers to one another. Consequently much confusion has amassed concerning their respective philosophical, as well as social/political projects. I take up the position that Deleuze and Guattari's account of subjectivity is a commendable attempt to understand a particular type of historical subject: late modern Western man. However I claim that their account comes up short insofar as I argue that they lack the theoretical language in order to fully, and successfully, make their point. Thus I argue that their system does not stand up to its own claims. On the contrary, by embracing the psychoanalytic tradition - staying rather close to the Freudian and Kleinian schools of thought - I argue that it is in fact Kristeva that is better equipped to provide an account of this particular subject. Considerable time is invested in fleshing out the notion of the Other insofar as this Other is central to the constitution of subjectivity. This Other - insofar as this Other is to be found in Kristeva's notion of the chora -- is something I claim that Deleuze and Guattari simply undervalued.
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Evidentemente, como todas, a filosofia de Deleuze ser sempre menos do que exigimos ou esperamos dela, mas tambm muito mais do que lhe concedemos ou dizemos da mesma. No que tem de vivo, de vital, a obra de Deleuze no deixa de provocar fugas em todos os comentrios que perseguem sua totalizao conta de uma imagem, de uma doutrina ou de uma data. No h um Deleuze, radicalizado fora de privilegiar o que tem de irredutvel com relao aos diferentes horizontes de leitura. Mas tambm no existem dois Deleuze, desdobrados segundo uma dialtica de apropriao que requereria, para a salvao de um punhado de princpios, o antema de parte de sua filosofia. Digamos, antes, que h pluralidade de conceitos, de perspectivas e de textos, que associamos ao nome de Deleuze, mas sempre de um modo local, estratgico, essencialmente aberto. Na sua determinao propriamente deleuziana, a histria da filosofia no tem por objeto restaurar o sentido profundo do que os autores teriam dito para ns, mas apenas extrair um duplo. E, com os duplos, j se sabe como : nunca estamos seguros de quem quem. Os desiguais textos que compem o presente livro no pretendem desmascarar impostores, mas multiplicar os espelhos.
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This dissertation aims at showing the importance of the Nietzsche s and Spinoza s philosophy in Deleuze thought, about body, force, and potency concepts. The search starts from Deleuze texts around two authors of his inspiration, reaching understand in the plan of immanence of the relationship between concepts and the way life as ethics and political affirmation. The first goal is the concept of rhizome; propose by Deleuze in what manner to walk the ways traced by philosophers and at the same time to create self ways. The second chapter examines the body in Nietzsche as force s relations. Find to show the genesis of the force in its determination as relative quantity strong or weak, and as absolute quality active or reactive; and for other side the genesis of the force from two poles of the will to power affirmation or negation, examining the consequences for life and thought. In the third chapter explained the definitions of body in Spinoza. The body, in Spinoza, defines itself complex relation of movement and repose, velocity and slowness and by it s to affect and be affecter s power. Find to show understanding the mediums for to amplify the power of to exist or the potency of to act, in what manner ethics of to live. The fourth chapter makes one parallel between the war and the thought in the constitution of socials body and collectives agenciamientos, for understand in the fifth chapter the body as war s machine of the thought, from the relationship between nomad way life and war s machine showed in Tractate of Nomadologia. Wait like this to show the importance of the ethics and political thought than affirm the existence in the world through active force from that body s power.
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Cette thse propose de suivre la lecture deleuzienne de Spinoza afin de montrer comment Deleuze inscrit sa philosophie de la diffrence dans lhistoire de la philosophie et de la mtaphysique. Loin dtre condescendant envers lhistoire de cette discipline, Deleuze lgitime sa conception bi-univoque de la diffrence laide du paralllisme entre la Nature naturante et la Nature nature de Spinoza. La diffrenciation de lactuel (les modes, lvnement) se fait dans la diffrentiation du virtuel et cest en procdant de la sorte que Deleuze participe de plain-pied la tradition immanentiste de la philosophie o ltre se dit seulement de la diffrence quil exprime. Plus encore, cette thse explique comment Deleuze reprend les principes de cette mtaphysique immanentiste pour tablir sa conception de la subjectivit. L aussi, sa lecture de Spinoza est essentielle, car en affirmant la non-substantialisation de lme comme le fait Spinoza, Deleuze peut attaquer, la racine, les fondements pistmologiques des philosophies du sujet de son poque (existentialisme et phnomnologie en tte). Pour Deleuze, cette conception modale de lme et de la subjectivit appuie, mtaphysiquement parlant, une pistmologie fonde sur la passivit du sujet. Loin dtre le fondement de la vrit des ides, la conscience dun moi dans lme est, pour Deleuze, un rsultat synthtis, jamais une fonction synthtisante. En ce sens, lultime rduction de la philosophie nest plus lego cogito cartsien, mais consiste reconnatre la flure du Je. Deleuze construit ainsi, en envisageant la place de limagination dans la puissance de connatre lme, une autre pistmologie que celle du sujet fondateur transcendantal ou transcendant. Pour lui, le constat est clair : comment pouvons-nous croire que nous sommes responsables de lide que nous formons de nous-mmes (et stablir sur celle-ci pour fonder, pistmologiquement, nos ides sur les choses) si nous ne savons mme pas ce que peut notre corps, ni comment celui-ci peut affecter et tre affect par notre me ? Ce principe de linconnu du corps relativise lminence de lme et inscrit Deleuze la fois dans lune des plus importantes batailles philosophiques de la Modernit (celle de Spinoza contre Descartes) et dans la crise de la subjectivit qui caractrise la pense franaise au moment des annes soixante. Mots cls : Deleuze ; Spinoza ; Descartes ; histoire de la philosophie ; mtaphysique ; pistmologie ; subjectivit ; diffrence ; actuel ; virtuel ; Je fl ; corps ; imagination ; thologie.
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Clarice Lispector comen a publicar als anys quaranta amb la novella Perto docorao selvagem (1944). No ser fins a la dcada de 1960, per, que desenvolupar unrecurs que, encara que menys explotat, ja era present a les ficcions escrites finsaleshores: la depuraci, o reducci a la seva mnima expressi, de tot elementprpiament narratiu. Aix, a lhora que largument es minimitzava, la literatura deLispector ampliava la vessant reflexiva i, direm, filosfica. s en aquesta segona pocaquan lescriptora brasilera sapropa ms a una escriptura desjotzada, a una escriptura enqu lenunciaci es deslliga progressivament de la subjectivitat. Es tracta dun recursfora innovador per a lpoca i per a la tradici literria en qu se situa Lispector.
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The main thrust of this thesis is the re-exploration of Friedrich Nietzsche's "critique of nihilism" through the lenses of Gilles Deleuze. A Deleuzian reading of Nietzsche is motivated by a post-deconstrnctive style of interpretation, inasmuch as Deleuze goes beyond, or in between, henneneutics and deconstrnction. Deleuze's post-deconstrnctive reading of Nietzsche is, however, only secondary to the main aim of this thesis. The primary thrust of this study is the critique of a way of thinking characterized by Nietzsche as nihilistic. Therefore, it should be noted that this study is not about Deleuze's reading per se; rather, it is an appraisal of Nietzsche's "critique of nihilism" using Deleuze's experimental reading. We will accrue Nietzsche's critique and Deleuze's post-deconstrnctive reading in order to appraise Nietzsche's critique itself. Insofar as we have underscored Deleuze's purported experimentation of Nietzschean themes, this study is also an experiment in itself. Through this experimentation, we will find out whether it is possible to partly gloss Nietzsche's critique of nihilism through Deleuzian phraseology. Far from presenting a mere exposition of Nietzsche's text, we are, rather, re-reading, that is, re-evaluating Nietzsche's critique of nihilism through Deleuze's experimentation. This is our way of thinking with Nietzsche. Nihilism is the central problem upon which Nietzsche's philosophical musings are directed; he deems nihilism as a cultural experience and, as such, a phenomenon to be reckoned with. In our reconstruction of Nietzsche's critique of nihilism, we locate two related elements which constitute the structure of the prescription of a cure, Le., the ethics of affirmation and the ontology of becoming. Appraising Nietzsche's ethics and ontology amounts to clarifying what Deleuze thinks as the movement from the "dogmatic image of thought" to the "new image of thought." Through this new image of thought, Deleuze makes sense of a Nietzschean counterculture which is a perspective that resists traditional or representational metaphysics. Deleuze takes the reversal of Platonism or the transmutation of values to be the point of departure. We have to, according to Deleuze, abandon our old image of the world in order to free ourselves from the obscurantism of foundationalist or essentialist thinking. It is only through the transmutation of values that we can make sense of Nietzsche's ethics of affirmation and ontology of becoming. We have to think of Nietzsche's ethics as an "ethics" and not a moral philosophy, and we have to think of his ontology as 1/ ontology" and not as metaphysics. Through Deleuze, we are able to avoid reading Nietzsche as a moral philosopher and metaphysician. Rather, we are able to read Nietzsche as one espousing an ethical imperative through the thought of the eternal return and one advocating a theory of existence based on an immanent, as opposed to transcendent, image of the world.
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La composicin de realidad indgena consolida procesos de individuacin en los que la dinmica del devenir circunscribe afectos al mbito social. Ante la emergencia de problemticas sociales, el devenir puebla de sentido el saber y el hacer, en funcin de la continuidad y permanencia de dicho saber. Esta dinmica se evidencia en la construccin de territorio a travs de la circulacin y sentido del enunciado yo soy jaguar, expresado por los sabedores de diversas comunidades amerindias. Este texto problematizar la experiencia del sabedor a travs de conceptos centrales de la obra de Gilles Deleuze.
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Apresentamos neste trabalho um estudo sobre a processualidade das relaes da escola pblica com a comunidade, enfocando os agenciamentos que operam na constituio de diferentes modos de relao em uma instituio situada na regio metropolitana de Porto Alegre. Sob os referenciais de Gilles Deleuze e Flix Guattari, procuramos pensar as relaes como acontecimentos, efeitos de sentidos, agenciados coletivamente por instncias heterogneas que compem o real social. Nosso problema se inscreve no mbito do discurso e da subjetividade, partindo da hiptese de que possvel pensar as relaes nas instituies, para alm das representaes individuais, para alm das relaes interpessoais, para alm do pressuposto da reproduo social. Procuramos articular conhecimentos da Anlise de Discurso na vertente Francesa com as discusses empreendidas por Deleuze e Guattari sobre uma Filosofia da Linguagem e uma Teoria da Subjetividade. Utilizamos o recurso cartogrfico proposto por estes autores, trabalhando com os discursos produzidos no encontro da escola com a comunidade. Para tal acompanhamos as atividades de uma escola durante um ano, realizando entrevistas, observaes, leitura de documentos, participando de reunies e encontros festivos. Encontramos em nosso estudo algumas dobras das relaes da escola com a comunidade, dobras que nos falam da sua complexidade, a qual temos deixado escapar, ao entendermos as relaes, marcados pelo modo-indivduo de subjetivao, que ganhou fora desde a modernidade. Nossa cartografia registrou vrias dobras, algumas um pouco mais intensas, como a dobra burocrtica, a qual impede que outras foras possam ser potencializadas na escola. Procuramos aqui construir um modo de pensar as relaes nas instituies, um pensar nas dobras, para regar um pouco o campo da Anlise Institucional no mbito da Psicologia e da Educao.
