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The Razor’s Edge of Politics: Notes on the Meaning of the

Date of publication: 2017-09-01 21:14

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I should note that what follows below is very much an embellished out-take from a very early version of chapter for The Affect Theory Reader. Greg and Melissa have covered this introduction to affect much more subtly and powerfully in their introduction to the Affect Theory Reader. So what 8767 s below is pretty much a set of notes to add to all the other takes around. I think I wrote most of this section, but Lone might have written some too. I 8767 ll say up front that it 8767 s not terribly well referenced, though I have at least tried to get the names in the right places.

Of nomadic unities: Gilles Deleuze on the nature of

In Eastern traditions, many Taoist and Buddhist doctrines can be classified as “process.” For example, the Taoist admonition that one should be spontaneously receptive to the never ending flux of yin and yang emphasizes a process worldview, as do the Buddhist notions of pratyitya-samutpada (the inter-dependent origination of events) and anatma (the denial of a substantial or enduring self).

Differential Ontology | Internet Encyclopedia of Philosophy

“Differential ontology” is a term that may be applied particularly to the works and ideas of Jacques Derrida and Gilles Deleuze. Their successors have extended their work into cinema studies, ethics, theology, technology, politics, the arts, and animal ethics, among others.

These two “pure” modes of perception—causal efficacy and perceptual immediacy—are combined in the third “impure” mode of perception: symbolic reference. Perception in the mode of symbolic reference is the process by which we identify and correlate those phenomena in causal efficacy with the causally efficacious occasions in our past. Symbolic reference is the conscious (or liminally conscious) activity of assigning referential relations between immediate sensory phenomena and past actualities “out there” in the world. Process philosophy diverges from the skepticism about the world-in-itself engendered by Hume and Imannuel Kant. Human beings are able to perceive causal relations and can correlate noumena and phenomena by means of symbolic reference.

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Derrida is therefore a differential ontologist in that, through his critiques of the metaphysical tradition, he attempts to think the fundamental explicitly on the basis of a differential structure , reading the canonical texts of the philosophical tradition both with and against the intentions of their authors. In so doing, he attempts to expose the play of force underlying the constitution of meaning, and thereby, to open new trajectories of thinking, rethinking the very concept of the concept, and forging a path “toward the unnameable.” ( Voice and Phenomenon , 66)

There 8767 s also been some really interesting recent work in affect in art history and theory (as you 8767 d expect), for example on affect and the feminine avant-garde by Sue Best (who, among other things, takes up psychoanalysis and the work of Silvan Tomkins on affect ). I 8767 m also looking forward to reading Eve Meltzer 8767 book on conceptual art, affect and the antihumanist turn. 

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In this sense, we can say that historically, the trend in Eastern philosophies and religions (which are not as radically differentiated as they are in the Western tradition), has always leaned much more in the direction of immanence than of transcendence , and definitely more so than nearly all strains of Western monotheism. In schools of Eastern philosophy that have some notion of the divine (and a great many of them do not), many if not most understand the divine as somehow embodied or manifested within the world of nature. Such a position would be considered idolatrous in most strains of Western monotheism.

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