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In this project, I suggest a Deleuzian ontological perspective to address the interconnected and relational constitution of Muslim women‘s experiences and practices to illuminate the multiple-layers of their lives. Namely, I call into question the category ―Islamist,‖ used for contemporary headscarf-wearing women in Turkey, and examine how this categorization erases contingency, specificity, and relationality of women‘s experiences. For this purpose, I articulate the conception of body as a relational and affective multiplicity based on a Deleuzian ontology. According to this ontology, bodies are composed of an infinite number of smaller bodies through the confluence of relations and the creative capacity of affects, which are produced by this relational flux. Since the body is a relational and affective aggregate and a multiplicity within an assemblage, it is not a stable ontological essence or determined by overarching structures, but it is instead dynamic, continually changing, and always in a process of becoming. Since this Deleuzian approach problematizes the stability and singularity of identities, it offers a radical change for the framing of the question of Muslim women. This approach provides useful means to illuminate the experiences, desires, and practices of women in their contexts and through the particular characters of their relations and affects. Therefore, this project stresses the idea that we need analytical tools which allow us to attend to dynamic configurations of Muslim women without reducing them to existing categories or marginalities. / Religion

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A proposta dessa dissertação é ler o romance A paixão segundo G.H., de Clarice Lispector, à luz das filosofias de Leibniz (via Deleuze) e Espinosa, atentando para os momentos em que cada uma delas predomina na obra. A primeira parte foca na existência de um sistema barroco, que faz da vida de G.H. uma construção harmônica mediada por uma moral e que faz do mundo um lugar marcado pela presença de uma sociedade hierarquizada, simbolizada pelo edifício da personagem. A segunda parte apresenta o processo de perda desse sistema a partir do encontro de G.H. com a barata no quarto de Janair. Já a terceira parte mostra o resultado da transição. O mundo moral torna-se ético, a hierarquia deixa de vigorar e o contato entre as coisas se dá por meio de uma comunhão pautada pela igualdade dos seres. Por fim, assinala-se que essa transformação não é perene, dada a forma espiral do romance. Logo, o mundo moral que se tornou ético pode reaparecer em algum momento futuro e, caso isso aconteça, o mundo ético também pode retornar e assim sucessivamente. / The present dissertation proposes to read Clarice Lispector\'s novel The Passion According to G.H. in the light of the philosophies of Leibniz (via Deleuze) and Spinoza, closely noting the points where each of them predominates in the book. The first part focuses on the existence of a baroque system which makes G.H.\'s life a harmonious construction mediated by a particular moral as much as it makes the world a place marked by the presence of a hierarchical society, symbolized by the building the character lives in. The second part presents the process of losing this system as G.H. encounters the cockroach in Janair\'s room. In turn, the third part shows the result of that transition. The moral world becomes ethical, hierarchy is no longer valid, and the contact between things takes place through a communion based on the equality of beings. Finally, we argue that this transformation is not perennial, given the novel\'s spiral form. Thus, the moral world that preceded the ethical world may reappear at some future time, and if it does, then the ethical world, too, may return, and so on.

Made available in DSpace on 2017-07-21T14:53:49Z (GMT). No. of bitstreams: 1 Marco Aurelio de Souza.pdf: 521253 bytes, checksum: 2ff72e71ada0017ad3682955b2ef70ad (MD5) Previous issue date: 2015-03-31 / This research proposes, based on Deleuze and Guattari’s philosophy, a rhizomatic reading of the historical novel Amar-te a ti nem sei se com carícias (2004), by the Paranaense writer Wilson Bueno. By reviewing the most relevant theoretical tendencies related to the fictional genre (HUTCHEON, 1991; MENTON, 1993;ESTEVES, 2010), I criticize the didacticism found in these theories. By the mapping of the incipient criticism works of Bueno’s novel, I present a deviation related to these preview works, aiming at a concept of literature closer to the cathartic and deterritorialization function of the esthetic text. To do that, I try to define the historical novel specificity, describing it as a private manifestation of the historical social imagination (BANN, 1994) that puts into practice images from the past (ANKERSMIT, 2001). In this perspective, however, the literary writing is characterized by the way a writer disconnects these images from the past and puts his reader in touch with a non-place, making it possible, through the use of language, a hollowing out experience. To promote this reading, I make use of rhizomatic perception of the literary phenomenon, such as Deleuze and Guattari present it in Mil Platôs (2011), identifying, in the novel, lines of hard, molecular and abstract segmentarity. So, I understand the images from the past to be mobilized in the fiction as components of the novel’s hard segmentarity line, placing, as a next step, the literary resources that work with what Deleuze and Guattary named quantums of deterritorialization. But if the fiction historical meaning is affected by the molecular segmentarity line, it is in the abstract segmentarity line that, with greater intensity, it disappears and leaves room for a dive in the other of all worlds (BLANCHOT, 1997; LEVY, 2011). Thus I identify the moment of the novel’s abstract segmentarity line when everything takes place in terms of a savage and implacable present. The abstract segmentarity line makes the historical novel an experiment about the limits of a historically determined society, showing the possible fissures on the subjectivity wall from a past time, deforming History, promoting the contact with its hollowing out. / Este trabalho propõe, a partir da filosofia de Deleuze e Guattari, uma leitura rizomática do romance histórico Amar-te a ti nem sei se com carícias (2004), do escritor paranaense Wilson Bueno. Revisitando as principais tendências teóricas ligadas à modalidade ficcional (HUTCHEON, 1991; MENTON, 1993; ESTEVES, 2010), realizo uma crítica ao didatismo presente nestas teorias. Mapeando a incipiente fortuna crítica do romance de Bueno, apresento um desvio em relação a este conjunto de trabalhos, visando uma conceituação de literatura que acena para a função catártica e desterritorializante do texto estético. Para tanto, procuro definir a especificidade do romance histórico, apresentando-o como uma manifestação particular da imaginação histórica (BANN, 1994) social que erige ou coloca em funcionamento imagens do passado (ANKERSMIT, 2001). Na perspectiva que proponho, contudo, a obra literária se caracteriza pelo modo como um escritor desarticula tais imagens do passado e coloca o seu leitor em contato com um nãolugar, possibilitando, através da linguagem, uma experiência do Fora. No intuito de operacionalizar tal leitura, recorro à percepção rizomática do fenômeno literário, tal como Deleuze e Guattari a apresentam em Mil Platôs (2011), identificando, no romance, linhas de segmentaridade dura, linhas de segmentaridade maleável e linhas de fuga. Deste modo, entendo as imagens do passado mobilizadas na ficção como constituintes da linha dura do romance, localizando, num segundo momento, os recursos literários que funcionam como aquilo que Deleuze-Guattari denominam quantas de desterritorialização. Mas se o significado histórico presente na ficção se abala com a linha maleável, é na linha de fuga que, com maior intensidade, ele se desfaz e dá lugar a um mergulho no outro de todos os mundos (BLANCHOT, 1997;LEVY, 2011). Identifico, deste modo, o momento da fuga no romance, quando tudo se coloca em termos de um presente selvagem e indomável. A linha de fuga faz do romance histórico um experimento acerca dos limites de uma sociedade historicamente determinada, mostrando as rachaduras possíveis no muro da subjetividade de um tempo passado, desfigurando a História, promovendo um contato com o seu Fora.

Essa pesquisa parte da percepção, cada vez mais acentuada, da centralidade que alguns conceitos formulados pelo filósofo Gilles Deleuze e pelo psicanalista Félix Guattari têm tido no pensamento educacional brasileiro. Não é difícil depararmos com apropriações de conceitos tais como nomadismo, devir, cartografia, rizoma, platôs, micropolítica, desterritorialização e tantos outros. A apropriação do conceitual deleuze-guattariano tem produzido deslocamentos e inspirado procedimentos analíticos diversos daqueles que tomaram corpo no início dos anos 1990, no seio dos estudos denominados de póscríticos, abrindo espaço para aquilo que denominamos de experimentações do pensamento. Procurando erigir uma crítica capaz de afectar o leitor e levá-lo a produção um pensamento outro, mais do que conduzi-lo à constatação de uma verdade presente alhures, a produção que tem se valido da filosofia de Deleuze e Guattari assume contornos analíticos até então inéditos, experimentando o intensivo que os conceitos elaborados pela dupla de autores comportam. Diante desse cenário, da imensa miríade de escritos que vemos surgir a cada dia articulando de maneira inusitada o pensamento da diferença de Deleuze e Guattari a tópicos educacionais, faz-se necessário interpelar essa literatura de forma a apreender sua singularidade e os novos procedimentos analíticos resultantes desse cruzamento. Dessa forma, buscaremos apresentar uma problematização dos estudos de cunho deleuze-guattarianos no campo educacional brasileiro, focalizando para tanto os artigos publicados nos 44 melhores conceituados periódicos acadêmicos da área de acordo com a tabela Qualis 2013 entre os anos 1990 e 2013. Orientado por uma abordagem pós-estruturalista em educação, trata-se de um estudo crítico fundamentado nos conceitos de arquivo e problematização, ambos oriundos do legado do pensador francês Michel Foucault; tendo por objetivo apreender as condições de emergência da literatura deleuzeana na seara educacional, tomamos como referência analítica a seguinte questão frente ao fundo documental dos periódicos indexados: de que maneira a produção acadêmica educacional tem experimentado a necessidade de deleuzear ou guattariar ou deleuze-guattariar? / This research aims at developing an analisys about the importance of the concepts formulated by Deleuze and Deleuze-Guattari in Brazilian educational thought. It is not difficult, in academic articles, to come across with concepts such as nomadism, devir, cartography, rhizome, plateaus, deterritorialization and many others. The appropriation of the conceptual deleuze-guattarian has produced displacements and inspired analytical procedures other than those that took shape in the early 1990s , within the study called \"post- critical\" , paving the way for what we call trials of thought. Looking erect a critical able to affect the reader and get him to produce a thought the other , rather than lead him to the discovery of a truth this elsewhere, a production that has been using the philosophy of Deleuze and Guattari assumes analytical contours hitherto unpublished , experiencing intensive that the concepts developed by the duo of authors behave . Given this \"deleuzean\" shadow which hovers over the field such as the myriad of writings that we see emerging every day, it is necessary to question this literature in order to set up a possible horizon of dissemination of such thinking in Brazilian education academic production. Therefore, we try to present a problematization of deleuz-guattarian studies in Brazilian educational field, focusing on the top 44 articles published in reputable journals in the area - according to the table Qualis 2013 - between 1990 and 2013. Guided by a post-structuralist approach in education, this research is a critical study which is grounded in an interrogational sitting here on the concepts of file and problematization which comes from the legacy of French thinker Michel Foucault. Our objective is to apprehend the emergency conditions of this Deleuzian literature in the educational studies. We submit the following analytical question to the archive of journals indexed: how educational scholarship has experienced the need for deleuzear or guattariar or deleuze-guattariniar?

Cette thèse a pour objet la « psychiatrie matérialiste » (ou « schizo-analyse ») élaborée par Gilles Deleuze et Félix Guattari dans L’anti-Œdipe en 1972. Elle vise à déterminer le contenu conceptuel de cette pratique théorique, trop facilement reléguée dans l'abstraction d'un imaginaire spéculatif. La schizo-analyse, qui s'édifie avec et contre la psychanalyse, se propose de transformer les directions de la cure psychanalytique en procédant à une refonte de la théorie métapsychologique à partir du modèle clinique de la schizophrénie. Notre projet consiste à mettre en évidence la présence d’une métapsychologie fonctionnaliste dans L’anti-Œdipe et à mesurer les effets de déviation qu’elle implique pour la psychanalyse, dont elle modifie conceptuellement les principales opérations. Dans une première partie, nous prenons pour fil conducteur le concept de « corps sans organes », différencié en plusieurs moments renvoyant chacun à une station vitale déterminée, pour montrer que des schèmes dialectiques organisent l’exposition des synthèses du processus de production de l’inconscient et examiner ensuite les conditions de l’incorporation de cette dialectique du désir dans la théorie de la production sociale. Dans une deuxième partie, nous déduisons de la métapsychologie deleuzo-guattarienne les principes des relations intersubjectives et nous efforçons de déterminer le statut de la perversion qui les affecte à divers degrés pour appréhender la relation analytique qui constitue, selon L’anti-Œdipe, une relation perverse paradigmatique. La troisième partie examine les conditions d’une psychanalyse rénovée par la schizo-analyse. / The object of this thesis is the « materialist psychiatry » (also referred to as « schizoanalysis ») which Gilles Deleuze and Félix Guattari detailed in their 1972 work entitled Anti-Œdipus. Our project is to outline the conceptual contents of this practical theory which has too often been misapprehended and discarded as mere abstraction. Schizoanalysis, which was set up both along and against psychoanalysis, aims at reorienting the basis of psychoanalytical cures by remodelling the metapsychological theory, using the clinical study of schizophrenia. Our concern is to show evidence of a functionalist metapsychology within Anti-Œdipus and to measure exactly how and how much it bends the ways of psychoanalysis by modifying the concepts that lie at the core of its operations. In our first chapter we will pore over the concept of the “body without organs”, which falls into several distinct parts, each corresponding to a vital station, in order to show that the synthesis of the production of the unconscious is exposed in agreement with different dialectical schemes, and then to examine under which conditions this dialectic of desire is incorporated into the theory of social production. In our second chapter, we infer from Deleuze and Guattari’s metapsychology the principles of subjective interactions and we strive to determine the precise nature of the perversion that affects them, in order to get a thorough grasp of the analytical relationship which, according to Anti-Œdipus, amounts to the paradigm of a perverse relationship. Our third chapter examines to what extent psychoanalysis can be rejuvenated thanks to schizoanalysis.

Anachronistische Lektüren ziehen das Verstehen aus der Gegenwart in die Vergangenheit zurück und orientieren es neu: Was uns in Anbetracht des Interpretierten gewaltsam erscheint, ist es zugleich für die Interpretation, weil sich ihr Horizont nachhaltig verändert. Es ist das Paradox philosophiehistorischer Arbeit, daß die Gegenwart der Philosophie neu definiert wird, sobald man ihre Vergangenheit uminterpretiert. Es gibt keinen Zwang, beispielsweise Leibniz auszulegen, weder für Heidegger, noch für Deleuze oder sonst einen Philosophen. Er ist bereits interpretiert, in Monographien, Aufsätzen und Philosophiegeschichten. Eine neue und starke Interpretation verändert in jedem Fall diese Voraussetzungen und zugleich damit die Modelle der Geschichte der Philosophie. Es ist ein anderer Anachronismus, der Heideggers Leibniz-Evokationen auszeichnet, als der Rückgang Deleuzes auf den "Denker des Barock". Es ist auch ein jeweils anderes Modell der philosophischen Zeit und der Bestimmung des Verhältnisses von Vergangenheit und Gegenwart der Philosophie.

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Ce travail tente de prendre la mesure de certaines des évolutions les plus significatives qui, sous le nom de «post-structuralisme», ont pu affecter la philosophie et la culture contemporaine dans son ensemble. Pour surmonter les difficultés liées à la trop grande généralité de la dénomination, on a choisi de privilégier des lectures suivies d'oeuvres de Deleuze, Derrida et Lyotard, qui servent de fil directeur tout au long de l'étude. Non que nous pensions que ces auteurs suffisent à résumer entièrement le mouvement de pensée dans lequel ils s'inscrivent. Mais ils présentent du moins l'avantage de le traverser très largement, et d'en avoir réfléchi la plupart des composantes. Suivre leurs trajectoires permet donc aussi de revenir sur ces composantes, de la réception post-phénoménologique du structuralisme «méthodologique» aux principaux travaux philosophiques qui en assument un certain héritage (particulièrement dans les oeuvres d'Althusser, Foucault et Lacan), et jusqu'aux gestes de démarcations par lesquels Deleuze, Derrida et Lyotard eux-mêmes en viennent à déterminer ce qu'on pourrait appeler l'originalité «supplémentaire» de leurs orientations. Dans la mesure où ce mouvement de pensée est communément caractérisé comme «français», ce travail tente aussi de rendre compte de la situation d'échanges philosophiques internationaux dans laquelle il s'élabore, et de la position singulière qu'il y occupe, qui conduit souvent à souligner son potentiel critique, sur les terrains de l'art, des moeurs ou de la politique. / This work tries to report and estimate some of the most significant evolutions that, under the name of «post-structuralism», have affected contemporary philosophy and culture. But, as the «post-structuralist» appellation seems obviously too general, Deleuze's, Derrida's ans Lyotard's texts are actually, all along this work, more specifically studied. Those texts don't indeed sum up by themselves the whole cultural mouvement. But they widely pass through it, and reflect on most of its components.Consequently, following their trajectories can be a way to come back to those components, from the post-phenomenological receipt of «methodological structuralism», to the most important philosophical works that assume a portion of its inheritance (especially Althusser, Foucault and Lacan), up to the assertion of Deleuze's, Derrida's and Lyotard's own originalities. As this mouvement is frequently said «french», this work also tries to report the international cultural and philosophical context in which it spreads out, and the particular position that it holds. This can lead to underline and estimate the value of its critical dimensions, in the spheres of art, morals or politics.