Deleuze and Machines: A Politics of Technology?

William Bogard, ‘Deleuze and Machines: A Politics of Technology?’, pp.15-31, in:

Poster, M., Savat, D. (Eds.), 2009. Deleuze and new technology, Deleuze connections. Edinburgh University Press, Edinburgh.

p.15

Deleuze is not so much interested in questioning technology, like Heidegger, as in articulating, along with Guattari, a problem about machines.

Deleuze and Guattari’s problematisations of machines lead them, by contrast, to a concept of a multiplicity without an essence – or better, with a ‘nomadic’ essence1 – a complex configuration of machinic and enunciative elements called an ‘assemblage’.

The problem of machines is not Heidegger’s question of technology: Is there a possible escape from Enframing? Can technology save the world before it annihilates it? For Deleuze, there is neither an essential ‘saving power’ nor a nihilism of machines. Safety and danger are matters of experimenting with assemblages, with their compositional forms.

It is not a question of an essence of technology, but of what Deleuze and Guattari call an abstract machine, a machine immanent in assemblages that both integrates them and opens them to an outside, to counterforces that break them down.

According to Deleuze and Guattari, assemblages have a dual form: a ‘form of content’, that is, a machinic form composed of variably fixed matters and energetic components; and a ‘form of expression’ or ‘enunciation’ consisting of statements and articulated functions.

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Animal interface: the generosity of domestication

Nigel Clark, ‘Animal interface: the generosity of domestication’, pp.49-70 [not this version], in:

Cassidy, R., Mullin, M.H., Wenner-Gren Foundation for Anthropological Research (Eds.), 2007. Where the wild things are now: domestication reconsidered, Wenner-Gren international symposium series. Berg, Oxford; New York.

p.1

Market-driven pressures to minimize inputs and maximize outputs of animal bodies have led to increasingly industrialized agricultural practices in which technologies of control and modification are applied to ever more intimate aspects of biological being.

One way of looking at domestication is to see it as a shortening and tightening of nutrient cycles: an imposition of `efficiency’ that seeks to exclude links in the food chain that come between human consumers and those living things they wish to consume (De Landa, 1997: 08). Viewed in this way, domestication appears as an anticipation or prototype of the kind of `economic’ logic that is a definitive feature of the era we call `modernity’.

There are many ways of defining what it is to be `modern’, but to put it simply we might say that it is a way of thinking and doing that likes to know its goals, and sets out to attain them in the most efficient and speedy manner.

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On Aesthetic Plasticity

Tom Sparrow, ‘On Aesthetic Plasticity’, pp. 177-218, in:

Sparrow, T., Malabou, C., 2015. Plastic bodies: rebuilding sensation after phenomenology. Open Humanities Press, London.

p.177

The argument so far has followed two general, intertwined trajectories: one critical, the other constructive. The critical thread has argued that the two visions of embodiment offered by Merleau-Ponty and Levinas are inadequate for thinking how our bodies actually interact with the material world. The constructive thread has assembled evidence which suggests that both phenomenologists were cognizant of the function that sensation plays in the constitution of experience and identity.

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Potential

Michel Serres, ‘Potential’, pp.33-66, in:
Serres, M., Burks, R., 2011. Variations on the body. Univocal Publishing, Minneapolis.

p.33

No seated professor taught me productive work, the only kind of any worth, whereas my gymnastics teachers, coaches and, later, my guides inscribed its very conditions into my muscles and bones. They teach what the body can do.

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Disorientation and Queer Objects

Sara Ahmed, ‘Conclusion: Disorientation and Queer Objects’, pp.157-179, in:
Ahmed, S., 2006. Queer phenomenology: orientations, objects, others. Duke University Press, Durham.

p.157

Moments of disorientation are vital. They are bodily experiences that throw the world up, or throw the body from its ground.

The body might be reoriented if the hand that reaches out finds something to steady an action. Or the hand might reach out and find nothing, and might grasp in­stead the indeterminacy of air. The body in losing its support might then be lost, undone, thrown.

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Both a Cyborg and a Goddess

R. Joshua Scannell, ‘Both a Cyborg and a Goddess: Deep Managerial Time and Informatic Governance’, pp.247-273, in:

Behar, K. (Ed.), 2016. Object-oriented feminism. University of Minnesota Press, Minneapolis.

p.247

[Referencing Jasbir Puar (2012)]

Affective intensities, distributed bodily information, data trails, teletechnology, all commingle in a constantly productive distribution of posthumanist political modulations that are the target of what Gilles Deleuze identified as “the society of control.”

Puar metonymizes these analytics as goddesses and cyborgs. On the one hand, the reified humanist categories of goddess identity and personhood render a political imagination that exotifies both the sub- jects it seeks to represent and the political systems that oppress them. On the other, the teleological technical determinism of the cyborg easily slips into a sort of pseudo-intellectual “disruptive” solipsism. Surely, she claims, there must be cyborg goddesses in our midst.

It is my contention that a figure with the attributes of the cyborg goddess has emerged, but that it is not human.

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Athleticism

Gilles Deleuze, ‘Athleticism’, pp.12-19, in:

Deleuze, G. 2003. Francis Bacon: the logic of sensation. Translated by Daniel W. Smith (London; New York: Continuum

p.12

Let us return to Bacon’s three pictorial elements: the large fields as a spatializing material structure; the Figure, the Figures and their fact; and the place – that is, the round area, the ring, or the contour, which is the common limit of the Figure and the field.

The contour, as a “place,” is in fact the place of an exchange in two directions: between the material structure and the Figure, and between the Figure and the field.

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In a Minor Key

Erin Manning, ‘In a Minor Key’, pp.1-25, in:
Manning, E., 2016. The Minor Gesture: thought in the act. Duke University Press, Durham.
p.1

The minor gesture, allied to Gilles Deleuze and Félix Guattari’s concept of the minor, is the gestural force that opens experience to its potential variation.

A minor key is always interlaced with major keys—the minor works the major from within.

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Like a Thought

‘Introduction: Like a Thought’, p.xiii-xxxix, in:
Massumi, Brian. (Ed.), 2002. A shock to thought: expression after Deleuze and Guattari. Routledge, London ; New York.
p.xiii
Expression conjures up the image of a self-governing, reflective individual whose inner life can be conveyed at will to a public composed of similarly sovereign individuals – rational atoms of human experience in voluntary segregation, usefully sharing thoughts and experiences. In a word: ‘communication’.
Communicational models of expression share many assumptions.
All of these assumptions have been severely tested by structuralist, poststructuralist, postmodern, postpostmodern thought. Communication has long since fallen on hard times and with it, expression.

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A Call to Arms

‘A Call to Arms’, pp.173-204, in:

Ahmed, Sara., 2014. Willful subjects. Duke University Press, Durham.

p.174

[…] Gramsci (1975) is calling for us to be willing something actively and with intelligence or though, asking us to orientate ourselves toward the future we hope to bring about, to work with others toward an actualisation of a possibility, of concrete initiatives.

Wilfulness tends to imply a articular kind of subject, one that has intentions and knows her intentions.

p.175

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