This translation and commentary thesis presents a theory of literary translation based on the ideas of Gilles Deleuze, informed by and applied to a translation of parts 0, 1 and 2 of the novel A fuego eterno condenados (1994) by Chilean author Roberto Rivera Vicencio. Using an approach based on the iterative development of a theoretical framework and translation, it examines how specific translation problems from the text can contribute to and benefit from a translation theory based on the ideas of Deleuze. Analysing the work of Lawrence Venuti as indicative of a shift by Translation Studies from thinking of translation in terms of equivalence to thinking of it in terms of difference, the thesis builds on Venuti’s research, offering a systematic treatment of Deleuze’s earlier work to theorise translation as the production of simulacra in which the translator creates solutions in the domain of the Actual to a translation problem that exists in the Virtual. It then goes on to examine Deleuze’s later work, written in collaboration with F ́elix Guattari, to develop a conceptual framework based on the concept of the texture of prose derived from the principles of a minor, or nomad, science. This framework is used to address specific problems arising in the translation, deriving a series of practical techniques and considerations that can be used to create this kind of texture in the application of a Deleuzean theory of translation to literary texts.

Dissertação (mestrado)—Universidade de Brasília,Instituto de Ciências Humanas, Programa de Pós-Graduação em Filosofia, 2017. / Submitted by Raquel Almeida (raquel.df13@gmail.com) on 2017-07-17T18:10:56Z No. of bitstreams: 1 2017_BernardodeCarvalhoTavaresdosSantos.pdf: 1440177 bytes, checksum: 20a6f744a4467f992c91f7c85e9e29b2 (MD5) / Approved for entry into archive by Raquel Viana (raquelviana@bce.unb.br) on 2017-07-31T21:23:11Z (GMT) No. of bitstreams: 1 2017_BernardodeCarvalhoTavaresdosSantos.pdf: 1440177 bytes, checksum: 20a6f744a4467f992c91f7c85e9e29b2 (MD5) / Made available in DSpace on 2017-07-31T21:23:12Z (GMT). No. of bitstreams: 1 2017_BernardodeCarvalhoTavaresdosSantos.pdf: 1440177 bytes, checksum: 20a6f744a4467f992c91f7c85e9e29b2 (MD5) Previous issue date: 2017-07-31 / A presente dissertação assume, como via de acesso ao pensamento de Deleuze, a ideia de que imprimem-se, nos lances de tal filosofia, as marcas fundamentais de um empirismo metafísico diretamente influenciado pelo pensamento de Jean Wahl, e vinculado, através dele em sua posição particular na academia francesa, não apenas a Bergson (o que evidencia, certamente, uma linhagem do pensamento francês), mas também a William James e Whitehead. A seguir, contudo, as sugestivas relações histórico-biográficas às quais se apontará serão menos importantes que as relações filosóficas entre esses cinco pensamentos. Esta abordagem mais geográfica da assim chamada “história” da filosofia, feita de planos, regiões e camadas sobrepostas, é ela também deleuziana, e foi elaborada em sua forma mais bem acabada em O que é a filosofia? (com Guattari). A primeira parte deste trabalho se ocupará da concepção apresentada neste livro e culminará na noção deleuzo-guattariana de gosto filosófico. A hipótese de leitura que nos orientará a partir de então será a seguinte: é o próprio gosto de Deleuze — ou seja, a maneira como sua filosofia se constrói, e não apenas este ou aquele termo mobilizado por ela — que coloca a sua filosofia em comunicação decisiva com a de Wahl. A segunda parte desta dissertação percorre o empirismo metafísico deste último, uma filosofia positiva, relacional e intensiva, passando por sua leitura de Bergson, James e Whitehead. Será aberto assim um vasto conjunto de possibilidades de composição entre tais filosofias e a de Deleuze. Na terceira parte, serão recolhidas algumas destas possibilidades, com o objetivo de demonstrar de que maneira a hipótese de um Deleuze com gosto filosófico empirista à moda de Wahl e seus aliados conduz a uma compreensão coerente de três questões que a obra deleuziana coloca ao seu leitor: a relação de tal pensamento com a história da filosofia e notadamente seu cânone racionalista; as relações com Kant e sua filosofia crítica, por trás do projeto deleuziano do empirismo transcendental; a significação da obra escrita a partir d’O anti-Édipo e do encontro com Guattari. / The present work assumes, as a way of accessing Deleuze’s thought, the hypothesis that the very moves of such philosophy carry the characteristic marks of a metaphysical empiricism directly influenced by Jean Wahl’s thought, and, linked through him—in his particular position within French Academy—not only to Bergson (indicating an authentic lineage of French thought), but also to William James and Whitehead. In the following however, our suggestive observations on historical-biographical relations will be less important than the philosophical relations between the five thoughts. This more geographical approach of so called “history” of philosophy is itself a Deleuzean approach, which was developed in its best well-finished manner in What is philosophy? (with Guattari). The first part of this work is devoted to Deleuze’s view of philosophy in the book mentioned, and culminates in the notion of philosophical taste. Our hypothesis transforms itself. It is by its philosophical taste—the very manner in which his philosophy is construed, not only some therm which it mobilizes—that Deleuze’s philosophy communicates resolutely with Wahl’s. The second part of this text goes through the metaphysical empiricism of the latter—a positive, relational and intensive philosophy—whose paths also include encounters with Bergson, James and Whitehead. Thus we open numerous possibilities of bringing together—or to compose—this four thoughts and Deleuze’s philosophy. In out third part, we will recall a few of this possibilities, in order to demonstrate that our hypothesis of a Deleuze endowed with empiricist philosophical taste, in the way of Wahl and his allies, leads to a coherent understanding of three questions brought by Deleuze to the readers of his books: the relations between Deleuzean thought and the history of philosophy, and namely the relations with its rationalistic canon; the relations with Kant and its critical philosophy that underlie the project of transcendental empiricism; the significance of the Deleuze’s work written after his encounter with Guattari.

Made available in DSpace on 2013-08-07T18:55:34Z (GMT). No. of bitstreams: 1 000447790-Texto+Completo-0.pdf: 1204018 bytes, checksum: c4867d53c5956ae766dc04d823ee18d7 (MD5) Previous issue date: 2013 / This work aims to present the core of the conceptual framework of Gilles Deleuze’s imanent ethics. Imanent ethics is referred here as a moral theory derived from the post-critical ontology which claims the absense of any transcendent principle to the process of formation of rules or moral norms. Instead, the imanent ethics theory sees in the genetic origin of reason itself the foundations of the practical rationality and action. / O presente trabalho tem por objetivo apresentar os principais elementos conceituais constitutivos da ética imanente de Gilles Deleuze. Por ética imanente entende-se uma teoria moral derivada da ontologia pós-crítica que postula a não aderência a qualquer princípio transcendente para a formação de regras ou normas morais. Pelo contrário, a ética imanente busca na origem genética da própria razão os fundamentos da racionalidade prática e da ação.

Este texto é atravessado pela pergunta: o que pode um espírito escrileitor? Trata sobre compor espiritografias em meio à vida mutante, tendo como campos exploratórios potenciais a educação, a filosofia e a literatura; propondo uma entrada para inventar saídas de novos fluxos de pensamento esboçados via escrita. O texto Alfabeto Espiritográfico: Escrileituras em Educação apresenta e opera com a noção de espiritografia, pensando a partir de duas vertentes da Filosofia da Diferença: Gilles Deleuze e Paul Valéry. Coloca em ação o método de dramatização na comédia do intelecto, movimento disparador de operações experimentais nos labirintos oceânicos do pensamento, em que corpo, espírito, mundo encontram-se em ação funcional, prenhes de possibilidades, de leituras, de composições de textos, que experimentam a vida compartilhada; como na oficina Espiritografias de co-criação dialógicas promovidas pelo projeto Escrileituras: um modo de ler-escrever em meio à vida do Observatório da Educação/CAPES/INEP-2010. Atividade de pesquisa, leitura da realidade, que permite ao espírito andarilho atuar e planejar sua própria trajetória autoconsciente. Constrói no exercício escrileitor seu próprio canteiro de experimentações, seu alfabeto, arquiteturas apaixonadas, informes possibilidades, que são criados como pretexto de dizer-se, e assim, autoeducar-se. Prima pela elaboração de circuitos espirituais variantes que atravessam o vivível, mesclando elementos dos detalhes, do inusitado, para a produção de composições de escrita, oriundas do desejo e da necessidade espiritual que transborda e escorre, entre outros espíritos investigados nos campos potenciais referidos. Regados pela água viva do pensar exploratório que, em suas operações nômades, mistura cores, produz sons, escuta vozes, rabisca, viceja, enquanto captura as forças dos pensamentos para uma nova escrita do por vir. / This text has raised an important question: what is a spirit of writer-reader or readerwriter able to do? It is about the composition of Espiritografias, which is a Brazilian Portuguese neologism created by the author of this text to define a reading and writing movement involving a spirit that works hard on reading about the intellectual work of other spirit, writer, artist or scientist and then writes his/her own espiritografia. Those espiritografias are composed amid mutant life and they take into account academic fields such as education, philosophy and literature; proposing an invention of new outlets of streaming thoughts outlined through writing. The Brazilian Portuguese text called “Alfabeto Espiritográfico: Escrileituras”, that can be translated into English as Escrileituras: A reading-writing Espiritografia Alphabet, presents and works with notions of Espiritografia concepts from two strands in Phylosophy of Difference: Gilles Deleuze and Paul Valéry. It has been drawn into action the Method of Dramatization in the comedy of intellect, a movement that triggered experimental operation in oceanic labyrinths of thought, in which the world of body and spirit are in functional action, it is full of possibilities of reading and writing texts that shared life experiences; as it has been shown through the Worhshop entitled in Portuguese as Espiritografias de cocriação dialógicas supported by the research project Escrileituras: um modo de lerescrever em meio à vida do Observatório da Educação/CAPES/INEP-2010. This research activity analyses reality and simultaneously allows a wanderer spirit to act and plan its Self-conscious path. Besides this, during the work as a escrileitor – another new Brazilian Portuguese word to describe a spirit of a writer-reader. It can build up its very own place of experiments, alphabet, passionate architectures and possibilities created as claim to self-education. It highlights the development of spiritual circuits that get through livable variants, merging elements of details and the unusual in order to produce written compositions that are due to desire and spiritual need which overflows and drains among other spirits who were previously researched in potential fields of study. Watered by the living water of exploratory thinking, which in its nomadic operations blends colors, produces sounds, scribbles, thrives, while capturing the power of thoughts to a whole new view of writing in the near future.

Aprender decorre da interpretação que cada pessoa faz do que está a sua volta e lhe emite signos. Este pressuposto norteou a construção deste texto, a partir de uma prática docente desenvolvida em duas turmas de estudantes do sexto ano do Ensino Fundamental, por meio da qual se propôs a elaboração do conceito de fração, levando-se em consideração diferentes contextos e significados para essa forma de representação dos números racionais. Os estudantes, em geral, apresentaram elementos indicadores de uma aprendizagem do conteúdo proposto, não concluída em termos de um acabamento conceitual, visto que a representação fracionária referente ao conceito de número racional é móvel, conforme seu contexto de significação. As constatações e percepções experimentadas nessa prática expressaram-se por meio de um fazer compartilhado entre os alunos, complementado por momentos de reflexão individual, e aqui são relatadas por meio da análise dos registros e produções realizadas. Enquanto professor-pesquisador, acompanhado de Deleuze, percebi-me como alguém, cujo fazer docente em um cotidiano de vivências de afetos e decifração de signos altera-se e me afeta de maneira contínua. / Learning derives from the interpretation that each person makes of what surrounds him or her and emits signs. This assumption guided the construction of this text, based on a teaching experience carried out in two classes of sixth grade elementary school students, through which the elaboration of the concept of fraction was proposed, taking into account the different contexts and meanings of this form of representation of rational numbers. In general, the students presented elements that indicate that they learned the proposed content, although not finished in terms of its conceptual completion, considering that the fractional representation of the concept of rational numbers is mobile, according to the context of its meaning. The findings and perceptions experienced in such a practice were expressed through a shared performance among the students, which was complemented by moments of individual reflection, and are reported here through the analysis of records and productions made. As a teacher-researcher, accompanied by Deleuze, I realized myself as a person continuously changed and affected by teaching in a daily life of affections and decipherment of signs.

This thesis develops a postmodernist theory of institution, Discursive Organisation Theory (DOT), by building on elements of the work of Jacques Derrida and Giles Deleuze. One aspect of the theory is demonstrated by analysing transcriptions of eight focus groups composed of students studying in the field of business and management studies in universities in London. Postmodernists have so far eschewed theory development of this type but this study explicitly argues for the legitimacy of the project. The version of postmodernism to be used is carefully defined and takes as its central feature arguments from Derrida’s “Structure, Sign and Play in the Discourse of the Human Sciences”. Derrida’s “absence of presence” is taken as the defining characteristic of this version of postmodernism. Its epistemology is developed from Derrida’s notion of différance. Its ontology is based on the realist ontology of Deleuze and places emphasis on the notion of assemblage (agencement). The theory assumes that the physical world is only knowable through the mediation of a system that is symbolic in nature which processes sense data. Since organisation of action is the ultimate purpose of this processing system, and is more fundamental than perception or cognition, it is necessary to build a model of this processing system in order to arrive at an understanding of institution, which is taken as the ultimate manifestation of organisation. This processing system is labelled as “discourse” in this thesis and includes all human symbolic systems and chiefly, but not limited to, language (Iedema 2007). The theory is developed by constructing a series of mutually dependent assemblages beginning with discourse itself, then the institution assemblage, then the organisation assemblage and ultimately the assemblage of everyday life, or society as a whole. These assemblages are fictions, reality is itself a continuum, but they are convenient for understanding the nature of the phenomena included at these levels and how they are interrelated. These phenomena traditionally come under the headings of subjectivity, identity, communication, conversation, power, institution, bureaucracy (Weber, 1964), culture, organisation and many others. Derrida’s concept of deconstruction is used as a method to analyse the processes of constructing and maintaining organisation. Bureaucracy is taken to be a diagram (Deleuze) belonging to the assemblage of everyday life and generates the only legitimate form of organisation in the fields of government and private enterprise that can be used today. Grid-Group Cultural Theory, as developed by Mary Douglas, Michael Thompson and others, is reinterpreted and used to analyse institutional construction. This part of the theory is tested empirically. The data gathered from the focus groups is analysed using Grid-Group Cultural Theory as a typology of thought styles. The analysis shows that the thought styles interact with each other both antagonistically and co-operatively in a way that confirms the contention that Grid-Group Cultural Theory may be used to deconstruct bureaucracy. This study makes several theoretical contributions by developing theory in an area where little has been done before. It makes a practical contribution by demonstrating how practitioners may be helped to make more effective decisions. It points the way to further development and applications of the theory.

abstract: This philosophical inquiry explores the work of philosophers Gilles Deleuze and Félix Guattari and posits applications to music education. Through the concepts of multiplicities, becoming, bodies without organs, smooth spaces, maps, and nomads, Deleuze and Guattari challenge prior and current understandings of existence. In their writings on art, education, and how might one live, they assert a world consisting of variability and motion. Drawing on Deleuze and Guattari's emphasis on time and difference, I posit the following questions: Who and when are we? Where are we? When is music? When is education? Throughout this document, their philosophical figuration of a rhizome serves as a recurring theme, highlighting the possibilities of complexity, diverse connections, and continual processes. I explore the question "When and where are we?" by combining the work of Deleuze and Guattari with that of other authors. Drawing on these ideas, I posit an ontology of humans as inseparably cognitive, embodied, emotional, social, and striving multiplicities. Investigating the question "Where are we?" using Deleuze and Guattari's writings as well as that of contemporary place philosophers and other writers reveals that humans exist at the continually changing confluence of local and global places. In order to engage with the questions "When is music?" and "When is education?" I inquire into how humans as cognitive, embodied, emotional, social, and striving multiplicities emplaced in a glocalized world experience music and education. In the final chapters, a philosophy of music education consisting of the ongoing, interconnected processes of complicating, considering, and connecting is proposed. Complicating involves continually questioning how humans' multiple inseparable qualities and places integrate during musical and educative experiences. Considering includes imagining the multiple directions in which connections might occur as well as contemplating the quality of potential connections. Connecting involves assisting students in forming variegated connections between themselves, their multiple qualities, and their glocal environments. Considering a rhizomatic philosophy of music education includes continually engaging in the integrated processes of complicating, considering, and connecting. Through such ongoing practices, music educators can promote flourishing in the lives of students and the experiences of their multiple communities. / Dissertation/Thesis / Ph.D. Music Education 2013

En este trabajo se pretende dar cuenta de las posibles relaciones entre dos disciplinas que abordan temáticas conceptuales diversas. La Filosofía y el Psicoanálisis. Es entonces, un trabajo de fronteras y pasajes. Esta posible conectividad, para ya usar una expresión deleuziana, supone una visión o énfasis particular de la filosofía, aquella que intentaría recuperar en cierta forma la atmósfera de la filosofía antigua, en su carácter nómade, en el aun no, de las preguntas primeras, en su precipitación, quizás en el siendo, en que puede ser entendida, desde cierta perspectiva histórica, el antes de la adultez del pensamiento, como en el paso del mito al logos. Los acontecimientos que fijan la ruta de ese tránsito, no sólo caracterizan ese camino, sino, que sin necesidad de llegar a la meta, nos permiten obtener noticias de cómo operaría el pensar. El psicoanálisis en su nacimiento en el paso del siglo XIX al XX, retoma de algún modo, los ecos de las preguntas iniciales de ésta filosofía primera. Claro está, desde una posición involuntariamente práctica. Estas interrogantes, corresponderían al saber hacer de la vida cotidiana, de la experiencia, para introducir un vocablo que tendrá un enorme responsabilidad de sentido en estas páginas. Cuando el psicoanálisis surge como disciplina que se adjetiva, en una distancia respetable y diferencial respecto de la medicina, constituyendo de esta manera un lugar particular en el concierto las ciencias humanas, lo hace en un momento particular de la historia de la filosofía, y esto no es casual… es interpretable. Sabemos que Freud no hace referencia explícita a la filosofía, mas bien, evitó hacerlo. Sabemos por sus biógrafos que durante un año, aprende Aristóteles con el maestro Franz Brentano y que estudia por su cuenta a Ludwing Feuerbach.

La presente investigación se propone mostrar la génesis y el desarrollo de la tentativa matriz de Gilles Deleuze, el empirismo trascendental. Para ello, se realizará una revisión de las problemáticas por las que atraviesa dicha tentativa a lo largo de la obra de este pensador. Cuidadosa atención recibirán a propósito de la génesis del empirismo trascendental el problema del hábito y el de la constitución de la subjetividad, que Deleuze reconoce en Hume (Empirisme et subjectivité, 1953). A partir de ellos, se establecerán los caracteres principales del que se identifica como problema de los principios, en cuyo seno se define una relación particular entre principio y génesis. Gracias al establecimiento riguroso de dicha relación, Deleuze integra los aportes del empirismo y los de la filosofía trascendental bajo la misma propuesta filosófica. Esta propuesta tendrá a la vista el desarrollo de una crítica sistemática hacia lo dado, con lo cual tanto el objeto como el sujeto del pensar precisarán ser sometidos a una indagación acerca de su génesis. Definido el empirismo trascendental como la tentativa filosófica que apunta a pensar la génesis trascendental o actualización de lo dado, esta investigación espera dar cuenta del ámbito de dicha génesis así como de los principios de determinación que la rigen. Para ello se estudiarán las nociones de campo trascendental, plan de inmanencia y continuo ideal (Différence et répétition, 1968; Logique du sens, 1969). Al abordar esta última noción, se pondrá especial interés en dilucidar la reformulación que efectúa Deleuze de los principios de razón suficiente, de indiscernibilidad y de continuidad de Leibniz (Le Pli, 1988)

Orientador: Silvio Donizetti Oliveira Gallo / Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-10T17:26:27Z (GMT). No. of bitstreams: 1 Gallina_SimoneFreitasdaSilva_D.pdf: 969677 bytes, checksum: 22240c73270e5fee8ca7f955ad5702cc (MD5) Previous issue date: 2008 / Resumo: A presente tese tem como proposta apresentar a contribuição de Gilles Deleuze sobre a aprendizagem abordada a partir da invenção de problemas e da criação de conceitos. Com isso pretendemos mostrar que a aprendizagem não se constitui meramente numa passagem ou transição natural e um estado de não saber para um estado de saber. Antes, a aprendizagem se dá num contexto de experimentação, em que o aprender equivale ao pensar e este somente surge por uma coação exercida pelos acontecimentos portadores de signos. Para essa tarefa foi preciso percorrer as linhas que constituíram e constituem o traçado do pensamento, as quais partem da interpretação de Deleuze da imagem tradicional do pensamento como recognição. Também foi preciso percorrer os deslocamentos da sua elaboração de uma imagem original do pensamento, a imagem de um traçado de linhas de forças no qual o passado, enquanto duração, sempre atual, emerge como futuro. Esse movimento que dá origem ao pensar e, portanto, ao aprender, tem como seus elementos os signos, os acontecimentos, a experiência enquanto elaboração de problemas e de invenção das suas soluções / Abstract: The present thesis has as proposal to present the contribution of Gilles Deleuze about the learning approached from the invention of problems and the creation of concepts. With this we intend to show that learning does not merely constitute a passage or natural transition from the state of knowledge. Before, learning occurs in the context of experimentation, in which learning equals thinking, and it only appears by coercion exercised by events carried with signs. For this task it was necessary to go through the lines that constituted and constitute the trace of thought, which part from Deleuze¿s interpretation of the traditional image of thought as recognition. It was also necessary to cover the displacements of its elaboration of an original image of thought, an image of a stroke of power lines in which the past, as duration, always current, emerges as future. This movement gives origin to thought, and therefore, as learning, has as its elements the signs, the happenings, the experience while elaboration of problems and the inventions of its solutions / Doutorado / Filosofia e História da Educação / Doutor em Educação