Cette recherche a comme point de départ létude que le philosophe français Gilles Deleuze (1925-1995) fait de la peinture, et se concentre dans l'argumentation développé dans son livre Francis Bacon, logique de la sensation . Au delà de lanalyse logique et conceptuelle de la sensation, on privilégie ici l'approche deleuzien du processus pictorique de Francis Bacon, qui comporte la manipulation du hazard, et on essaie de la relier à la question de la affrontation du chaos , comme elle se présente dans le livre de Deleuze et de Félix Guattari Quest-ce que la philosophie?. Il s agit de penser comment ce problème se traduit par la destruction des clichés et de la récognition, et surtout par laffirmation des forces de la vie, de la création, de la différence et de la liberté. / Esta pesquisa tem como ponto de partida a abordagem que o filósofo francês Gilles Deleuze (1925-1995) faz da pintura, e concentra-se na argumentação desenvolvida em seu livro Francis Bacon, logique de la sensation. Além da análise lógica e conceitual da sensação, privilegia-se aqui o enfoque deleuziano do processo pictórico de Francis Bacon, naquilo em que este envolve a manipulação do acaso , e busca-se relacioná-lo com a questão do enfrentamento do caos , tal como se apresenta no livro de Deleuze e Félix Guattari Quest- ce que la philosophie? Neste trabalho é de grande importância a compreens ão do problema da representação na obra deleuziana. Trata-se de pensar em como este problema se traduz na destruição dos clichês e da recognição, mas sobretudo na afirmação das forças da vida, da criação, da diferença e da liberdade.

An experience is always in a state of becoming as you through movement and memory, perceptions and qualia assemble it into its virtual construct. Ackording to philosopher and architecture theorist Bernard Cache who dwells on Henri Bergsonsnotion of perception & memory. Even the smallest perception is itself already composed of a multitude  of vibrations. Bergson [Henri] reminds us that the simple fact of seeing a colour or hearing a sound is already an act of memory of which contracts a quantitative multitude into a quantative multiplicity. Through Bergons idea of memory & perception we realize that the ”vibrations” that Cache mentions generates a virtuality between the environment and an experiencing subject. It’s within this oscillation between present and memory that all experiencing unfolds. This virtuality is fascinating to me as an interior architect, as it suggests that the environments we build aren’t as static as one might think

The preface to The Picture of Dorian Gray is often dismissed as merely an addendum to the novel intended to detract hostile readers and absolve the text itself of any accusations of immorality. When coupled with the narrative itself, however, the novel shows both the impossibility of producing the new through traditional notions of revolution, as well as the way in which the Deleuzian conception of judgment inhibits Dorian from ever viewing the portrait as insignificantly amoral, as not symbolic of his sins. Yet the preface, coupled with the various aesthetic objects in the text, is productive of a new form of judgment, one that does not reproduce the same moral order. This takes the form of a "useless" judgment. When Lord Henry claims he wishes to change nothing in England but the "weather," this is the same as the portrait, returned to its original form, hanging over Dorian's body at the novel's end: neither is a judgment with a use, but rather a judgment of a work of art that produces nothing in the work of art. Lord Henry cannot change the weather, and the portrait's changes do not help or affect Dorian in any way. Thus we see the answer to Deleuze's question of what the "refusal of work" would look like. Art is "quite useless" in that it is both extremely removed from any and all spheres concerned with moral order, and also fairly indifferent to this fact and Dorian's concern with maintaining a world organized by useful symbols.

Esta sección no presenta resumen.

Cette recherche a comme point de départ létude que le philosophe français Gilles Deleuze (1925-1995) fait de la peinture, et se concentre dans l'argumentation développé dans son livre Francis Bacon, logique de la sensation . Au delà de lanalyse logique et conceptuelle de la sensation, on privilégie ici l'approche deleuzien du processus pictorique de Francis Bacon, qui comporte la manipulation du hazard, et on essaie de la relier à la question de la affrontation du chaos , comme elle se présente dans le livre de Deleuze et de Félix Guattari Quest-ce que la philosophie?. Il s agit de penser comment ce problème se traduit par la destruction des clichés et de la récognition, et surtout par laffirmation des forces de la vie, de la création, de la différence et de la liberté. / Esta pesquisa tem como ponto de partida a abordagem que o filósofo francês Gilles Deleuze (1925-1995) faz da pintura, e concentra-se na argumentação desenvolvida em seu livro Francis Bacon, logique de la sensation. Além da análise lógica e conceitual da sensação, privilegia-se aqui o enfoque deleuziano do processo pictórico de Francis Bacon, naquilo em que este envolve a manipulação do acaso , e busca-se relacioná-lo com a questão do enfrentamento do caos , tal como se apresenta no livro de Deleuze e Félix Guattari Quest- ce que la philosophie? Neste trabalho é de grande importância a compreens ão do problema da representação na obra deleuziana. Trata-se de pensar em como este problema se traduz na destruição dos clichês e da recognição, mas sobretudo na afirmação das forças da vida, da criação, da diferença e da liberdade.

Made available in DSpace on 2015-03-03T11:52:21Z (GMT). No. of bitstreams: 0 Previous issue date: 2014-08-20Bitstream added on 2015-03-03T12:07:28Z : No. of bitstreams: 1 000809387.pdf: 378796 bytes, checksum: e8798672a9210ce3627da85d47e06878 (MD5) / Esta dissertação tem por sentido a investigação da idéia do esquecimento dentro da filosofia da diferença. Para tanto, toma como referencial as proposições elaboradas por Deleuze como também seus pares dentro do escopo educativo , questionando-se se valeria a pena uma educação para o esquecimento, ou até mesmo se a filosofia da diferença se sustentaria através de uma territorialização do esquecer. / This dissertation research is towards the idea of forgetting within the philosophy of difference. To do so, taking as reference the propositions elaborated by Deleuze as well as their peers within the educational scope, it wonders if it would be worth an education into oblivion, or even if the philosophy of difference sustain itself through a territorialization of forgetting.

What is the shopping centre, and how can the works of Gilles Deleuze, help us to understand it ethnographically? In light of a growing interest in Deleuze’s work across both the humanities and social sciences (see Jensen and Rodje, 2010) as well as the long-standing calls to “take Deleuze into the field” (Bonta, 2005) and develop what research methodologies might emerge in conjunction which his philosophy (see Coleman and Ringrose, 2013), this thesis explores the possibilities of an ethnography which tries to take seriously the questions surrounding an ethical practice of working with philosophy in the field, grappling not only with Deleuze’s concepts during and as part of fieldwork but attempting to meaningfully engage with the incongruities between the philosophical assumptions which underpin ethnographic practice and Deleuze’s metaphysic (often labelled a “transcendental empiricism”); the most salient of these being “the subject”. In unfolding the stories of the shopping centre, a behemoth of social machination which is both reflective and productive of the contemporary sociocultural milieu, this thesis will explore the various forms of “madness” which populate the field, threading connective lines between the highly plural groups of interlocutors, widely separated spaces and the varying rhythms and temporalities which can be said to correspond to the shopping centre. Focusing on central issues of bodies (space) and time as they are encountered in the shopping centre , this thesis shall take, as one of its major points of inquiry, the questions surrounding the writing of ethnography and the ways in which this represents and reaffirms the metaphysic which is taken-for-granted as a part of the ethnographic encounter; at times delving into what might be called the ‘pataphysical or the absurd, playing with thick and thin description and taking various flights of madness in order to find ways of pushing against what Deleuze calls, the ossified and dogmatic images of thought at the core of Western philosophy.

Más allá de sus diferencias y tensiones conceptuales, Hegel y Deleuze comparten el esfuerzo por concebir una filosofía de la naturaleza que no se confunda con el conocimiento científico de sus épocas respectivas – con el cual sin embargo se relacionan. En este artículo, se toma como base el orden de exposición de la física orgánica” en la Enciclopedia de las ciencias filosóficas de Hegel para ponerla en relación con tres capítulos de Mil Mesetas, de Deleuze y Guattari. Así la naturaleza geológica, la vegetal y la animal se confrontan respectivamente con La geología de la moral”, el rizoma y los devenires-animales. El resultado, desde el estudio de Deleuze, es la posibilidad de encontrar, dentro de la caótica exposición de Mil mesetas, una determinación ontológica progresiva y una valorización de las formas existentes. Desde la interpretación de Hegel se podrá encontrar, dentro de la rígida estructura de la escala de la naturaleza, la estimación de lo anómalo y singular.

coordenadoria de aperfeiÃoamento de pessoal de ensino superior / This research seeks to present the post-humanist doctrine, conceptualise it, and present how this way of thinking has been utilising high-end current techno-scientific development (digital technology, genetic engineering, nanotechnology, artificial intelligence) as a promise of mankind‟s progressive improvement, having in its sights the total domination over life on the planet. Through the presentation of the research and discourse of some of transhumanism‟s most prominent theoreticians, this research seeks to demonstrate how the transhumanist philosophy constitutes as morally transcending through the technical overcoming of senses. Furthermore, it also seeks to establish what is the transhumanist philosophy‟s relation with the powers of the State and with cognitive capitalism and what are the ethical dangers of such an association, especially given its projections of infinite and unlimited betterment of the so-called human characteristics (super anthropocentrism with pretensions of immortality. In order to problematise and suggest ways of resisting the transhumanist intent, the works of Gilles Deleuze (1925-1995) and FÃlix Guattari (1930-1992) form the basis of this endeavour. These authors, by offering us a philosophy that affirms a purely inherent mode of thought, provide us with their concepts of self-transformation and of the body without organs, for example; intensive ways of living, of experimenting singularising ethics, that are not limited to the totalising moral of mere extended life promised by the transhumanists. Deleuze and Guattari propose life not as something to be conserved and improved upon at any cost, but a life as a potent existence that resists, that combine with other unique forces of life, not human, not majoritarian (to become animal, become child, become aboriginal), that configurates itself with the outside; a finite and non-evolving minoritarian life, that does not allow itself to be seduced by the salvationist discourse of the end of all suffering and of the perfecting in obedience to the majoritarian power, here represented by transhumanism. / A presente pesquisa busca apresentar a doutrina transhumanista, conceituÃ-la e demonstrar como tal maneira de pensar vem se utilizando do atual desenvolvimento tecnocientÃfico de ponta (tecnologia digital, engenharia genÃtica, nanotecnologia, inteligÃncia artificial) como promessa de aprimoramento progressivo da humanidade, tendo em vista sua mÃxima dominaÃÃo sobre a vida do planeta. AtravÃs da apresentaÃÃo das pesquisas e dos discursos de alguns de seus teÃricos eminentes, procura demonstrar como a filosofia transhumanista se constitui como moral transcendente, pela superaÃÃo tÃcnica do sensÃvel. Investiga ainda qual a sua relaÃÃo com os poderes de Estado e do capitalismo nomeado cognitivo, quais os perigos Ãticos de tal associaÃÃo com suas projeÃÃes de melhoramento infinito e ilimitado das chamadas caracterÃsticas humanas (super antropocentrismo com pretensÃes de imortalidade). De modo a problematizar e sugerir maneiras de resistir ao intento transhumanista, o trabalho se vale, sobretudo, da filosofia de Gilles Deleuze (1925-1995) e de FÃlix Guattari (1930-1992). Os autores, ao oferecerem uma filosofia que afirma um modo de pensar puramente imanente, nos proporcionam com seus conceitos de devir e corpo sem ÃrgÃos, por exemplo, maneiras intensivas de viver, de experimentar Ãticas singularizantes, que nÃo se bastam na moral totalizante da mera vida extensiva prometida pelos transhumanistas. Deleuze e Guattari afirmam a vida nÃo como algo a ser conservado e melhorado a qualquer custo, mas uma vida como existÃncia potente que resiste, que se compÃe com outras forÃas de vida Ãnicas, nÃo humanas, nÃo majoritÃrias (devir-animal, devir-crianÃa, devir-Ãndio), que se configura com o fora, vida minoritÃria finita nÃo evolutiva, que nÃo se deixa seduzir pelos discursos salvacionistas do fim de todo o sofrimento e do aperfeiÃoamento em obediÃncia ao poder majoritÃrio aqui representado pelo transhumanismo.

Orientador: Luiz B. L. Orlandi / Dissertação (mestrado) - Universidade Estadual de Campinas. Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-07-23T05:05:40Z (GMT). No. of bitstreams: 1 Craia_EladioConstantinoPablo_M.pdf: 6110918 bytes, checksum: 22bf928fe1a59191419a81b7ef8ae789 (MD5) Previous issue date: 1997 / Resumo: Não informado / Abstract: Not informed. / Mestrado / Mestre em Filosofia