” The interest in Nietzsche and Bataille was not a way of distancing ourselves from Marxism or Communism. It was the only path towards what we expected of communism…We were looking for other ways to that utterly different reality we thought was embodied by communism” Michel Foucault
Posting but I don’t know where it is going.
In what sense can Guattari’s thought be understood as a radicalization of Lacanian psychoanalysis? And what does it mean to say that Guattari’s thought is a radicalization of Lacanian psychoanalysis? First, to characterize Guattari’s relationship to Lacan as a radicalization of Lacanian thought is not to claim that Guattari was an orthodox Lacanian. Rather, Guattari’s schizoanalysis is a radicalization of psychoanalysis in the sense that Hegel is a radicalization of Kant or Spinoza is a radicalization of Descartes. Just as Hegel and Spinoza deeply transform the thought and projects of their most important predecessors, Guattari significantly transforms Lacanian thought. However, before such a question can even be posed it is first necessary to determine just where Deleuze and Guattari share common ground with Lacan.
While it is certainly true that Guattari transforms Lacan’s thought in radical ways, it is also true that this relationship between the two has been presented…
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Wonderful.Some sanity at last.
This is the first of several posts adapted for Bully Bloggers from an October 14, 2014 panel at NYU:
Taking Offense: Trigger Warnings & the Neoliberal Politics of Endangerment
a panel discussion sponsored by the Center for the Study of Gender and Sexuality with Lisa Duggan, Jack Halberstam, Tavia Nyong’o, Ann Pellegrini, & Avgi Saketopoulou, moderated Karen Shimakawa.
The panel was planned as a follow up to Jack Halberstam’s July 5 and July 15 posts on the subject of trigger warnings on this blog. Trigger warnings originated in the feminist and queer blogosphere, but proposals to recommend or require them on college syllabi are now being considered on many campuses, including at UC Santa Barbara, Oberlin, Rutgers, George Washington University and the University of Michigan. This migration to the college and university setting was the context for the Oct. 14 panel, and for…
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Another good essay on this.Thanks.
Lecture of 4th February, 1981
Foucault claims that the civilisation that can be designated Christian (the key term here surely), western, or European is unique in its attempt to codify sexuality rather than than use the kind of continuum of evaluations, which exist in Artemidorus and predominated before Christianity. The codification reaches its greatest intensity some time after Artemidorus, from the VIIth to XIIth centuries, and is tied to auricular confession (as in the spoken confession of sins to a priest in Catholic Christianity). The codification is all encompassing including religious commandments, civil law, acts, relations, thoughts, temptations, marriage, and which develops into medical norms.
Foucault criticises the idea of a gradual pagan move towards the kind of morality advocated by Christianity, and argues that Stoicism, and other philosophies, and all the ways of approaching ethics (conduct of living, relation of self with itself in Foucault) builds up another view…
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I have missed you here.
Lesson 1: For the most part, “multiculturalism” as presented in privileged spaces in universities in the States is a farce and toxic. Actually engaging with otherness, diversity, poverty, and struggles outside these elite posh spaces of universities not only does not exist but the sterilized presentation of other cultures, ethnicities, histories and so forth is a mockery and just insulting. Universities have taken on a zoo like effect in which the student is able to engage with otherness but from a safe distance that, by definition, neutralizes issues like poverty, women’s struggles, and political resistance, turning them into pleasantries. What this means is that otherness is really just a projection of one’s own privilege–the other is…
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