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By contrast, those which affirm life and its positive capacity for difference, enhance our range of powers and potentials. Deleuze's approach to ethics is thus concerned with evaluating 'what we do, [and] what we say, in relation to the ways of existing involved',19 and in relation to the kinds of potentials and capacities that those ways of existing affirm. Within such an evaluation, it is not what a body 'is' that matters, but what it is capable of, and in what ways its relations with other bodies diminish or enhance those capacities.

Deleuze's ethics is also informed by the concept of univocity the idea that all matter human, non-human consists of the same substance and exists - despite individual differenciation - at the same level or 4 Deleuzian Encounters plane of consistency. The human body is not placed above other bodies as transcendent , nor is it separate unified, autonomous from them. There are no 'sovereign' individuals who act upon the world; there are only bodies that are produced through their contexts and connections with the world.

Ethics must, therefore, go beyond the human to incorporate relations between humans and other, non-human, bodies such as animals, trees, rivers, microorganisms and built environments. By giving the name ethology the study of animal relations to this practice of ethics, Deleuze draws attention to the importance of evaluating relations between all bodies.

Ethics, for Deleuze, is about maximizing the capacities of all bodies to affect and to be affected. It is also about affirming difference and the production of the new. Rather than limiting the future to what has already been or to what is already known, ethics involves opening up the potential for the unknown. It is in this spirit that we offer this anthology. Each of the chapters in this collection can be understood as an encounter between Deleuze's work and a particular social issue. Each is intended to open up new possibilities for thinking and engaging with social concerns.

From each, something new may emerge: a new style of life, a new concept, a new possibility for thought or practice. We hope that this collection will inspire you to experiment with Deleuzian concepts in other fields, and to find ways to rethink these fields beyond Deleuze. The chapters in this anthology are arranged according to four contemporary movements in socio-political thought that have, with the help of Deleuze, gathered momentum in recent years.

By grouping the essays within these scholarly trajectories, we hope to draw attention to the broader implications of Deleuze's work and to the ways in which each encounter is always connected to a wide range of socio-political movements. Politics beyond identity During the s and 70s, a range of minoritarian 22 groups - including women, African-Americans, gays and lesbians, and Indigenous peoples took to the streets to protest against their oppression and to demand equal social, legal and political rights.

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The importance of these revolutionary identity-based movements lies not only in the changes they brought about, but also in their success at raising awareness of the Anna Hickey-Moody and Peta Malins 5 very personal nature of the political. Political theory has since been compelled to consider the myriad ways in which diverse personal and group perspectives on the world matter politically, thereby shifting the ways in which social politics are thought, spoken about and practiced.

Identity politics - the mobilization of group identity for political purposes as when a feminist speaks 'as a woman', or when an individual speaks as a 'gay', a 'black' or a 'Jew' - has enabled, and continues to enable, important changes in the socio-political realm. Many contemporary theorists have, however, begun to draw attention to the limitations of a politics based on identity, and the extent to which identity categories might conceal as much as they express.

Individuals, for example, cannot but exceed the identity categories which seek to contain them: most traverse multiple identities at once, and many find that no group represents their individual circumstances and interests. As such, the work of Deleuze and Guattari is increasingly being used to critique, and strategically move beyond, a politics of identity. Bodies are not static entities but exist in a state of continuous change. In order to make sense of this, bodies become stratified;24 arranged within grid-like categories such as sex, gender, colour, ethnicity, religion, sexuality, age and ability.

Such categories can be extremely useful, for they create a stable sense of 'self and enable the production of the thinking, speaking, political subject. Yet they are also limiting, for they reduce the body to particular modes of being and interacting; affecting not only how the body is understood, but its potentiality; its future capacity to affect and be affected. Categories of identity can also reduce the capacity for relations between bodies because they rely on, and reproduce, an external, negative notion of difference; a difference which consists in its differing from, or in relation to, an 'other'.

For Deleuze, difference is, first and foremost, an internal - rather than relational or external - process. This view presents difference as positive and productive, rather than negative and subtractive; difference is that which produces life itself, and enables the production of the new. This concept of difference disrupts the idea popular in contemporary socio-political thought - of a self which is constituted through its difference to an 'other', and allows us to think 6 Deleuzian Encounters relationships between bodies as productive of rather than reliant upon difference.

In order to move beyond a politics founded on identity, Deleuze and Guattari call for a politics of becoming; one which seeks to dismantle social stratifications and open onto an unknown field of differentiation. Deleuze and Guattari propose a series of political becomings which include: becoming-woman27 to disrupt the dominant male form of subjectivity , becoming-animal to disrupt humanism , becomingmolecular to disrupt the organization of the body , and becomingimperceptible to dismantle the idea of the self.

These becomings do not involve an imitation, nor do they involve a transformation from one thing to another e. A becoming-horse, would involve beginning to perceive the world - and to have the same limitations and powers of acting in the world - as a horse. It is therefore a delicate process: becomings that take place too fast or too carelessly can be dangerous; destroying all frames of reference can be fatal.

But the outcome of becoming can also be liberating and even the smallest becoming can be revolutionary. It is with this theme of Politics Beyond Identity, that the anthology begins. In the opening chapter, The Politics of Non-Being, Gregory Flaxman explores Deleuze's concept of 'non-being', arguing that it might assist with the problem of defining what it means to be, and more specifically, to be political, in an age in which politics and philosophy are increasingly subsumed by imperatives of capitalism and marketing.

Flaxman traces the concept of non-being through its emergence in ancient Greek philosophy, its re-articulation by Deleuze, its relationship to the concept of Utopia, and its significance in the contemporary world. He suggests that non-being is a concept which cannot be reduced to the negative, nor can it be reduced to a dialectical opposition, but rather affirms a place - or more specifically, a Utopian non-place - from which philosophy is able to bring forth the new, the unknown and the unpredictable.

In doing so, Flaxman reminds us of the importance of Anna Hickey-Moody and Peta Malins 7 philosophical thought - in and of itself - for revitalizing hope in the contemporary world. In The Revolutionary Dividual, Jonathon Roffe also takes up the concept of Utopia, this time to explore the relationship between political subjectivity and possibilities for bringing about new ways of living, thinking and feeling. In the contemporary capitalist world, subjects are increasingly 'individualized' - bound to particular conceptions of identity, self and agency.

The first step toward becoming revolutionary, Roffe suggests, is to access our 'dividuality'.

Deleuze/Guattari and the Ada Tree

This step is in many ways a destructive one: it must first involve disrupting the discourses and practices of identity which sustain 'individualization'. Yet such destratification will not suffice on its own, and must be coupled with an affirmative, constructive act: the creation of new forms of life. Thus, Roffe suggests that destratification must go hand in hand with creativity if we are to bring about new ways of living. Edward Mussawir's Intersex: Between Law and Nature, shifts focus to explore the limits of socio-legal productions of gender.

To do so, Mussawir draws on the example of a court case in which a child with the body and social status of a girl is fighting for permission to have gender-reassignment hormone therapy. Through a Deleuzian reading of the concept of Intersex, which does not refer to a mixture of two sexes in one individual, but rather to a state of becoming; an affirmation of the multiple sexes that pass through and between people, Mussawir argues for a non-binary understanding of sex.

Gender therefore becomes an expression of a lived, transforming body which articulates itself within worldly assemblages that themselves are gendered. In Deleuze and Suicide, Ashley Woodward explores the ways in which Deleuze's approach to his own life and death might enable more useful understandings of suicide and our responses to it. He notes that popular conceptualizations of suicide, which have been shaped by the work of Durkheim and Camus, are limited in their ability to explain, and to help us deal with, voluntary death.

By understanding life itself in terms of becomings and lines of flight - lines which carry with them both the potential for new life and the potential for madness and death - it might be possible to better understand and respond to suicide. By appreciating the ways in which forms of institutionalization and stratification can carry risks - through stifling and blocking desire - it might also be 8 Deleuzian Encounters possible to ensure that our attempts to prevent death do not bring it about through other means.

Each of the chapters in this section point to limitations in contemporary popular and institutional understandings of subjectivity and identity. They suggest that by re-thinking the individual and their relation to the world we can begin to respond more adequately to the complexities of social relations. Any movement beyond a politics of identity will, as Roffe suggests, not only require a process of deterritorialization but also one of creativity.

The following section looks more closely at the nature of creativity and the importance of the relationship between aesthetics and ethics. Ethico-aesthetics For some social theorists, aesthetics - an interest in art, beauty, pleasure and taste - is anathema to social ethics. How things look, feel, taste and smell - how things affect us sensually has important socio-ethical implications.

For Deleuze, aesthetics and ethics are intrinsically linked. An important part of Deleuze's ethico-aesthetics is the concept of affect? Thinking through affect brings the sensory capacity of the body to the fore. When we encounter an image of a bomb victim, smell milk that has soured, or hear music that is out of key, our bodies tense before we can verbally articulate an aversion.

When moving amongst thousands of anti-war protesters, standing before a painting by Klee, or dancing to a feverish melody, the body responds with something powerful before we can articulate awe or a renewed faith in the social. Affect is, therefore, very different from emotion: it is an a-subjective bodily response to an encounter. Emotion comes later, as a classifying or stratifying of affect. The production of affect has both ethical and political implications because affect determines the way in which a subject is approached.

It provides, for example, the unconscious set of assumptions that motivate an embodied response to a woman in a hi jab, or a person with a disability. As a concept, 'affect' enables us to think about how certain assemblages, languages or social institutions impact on bodies in ways that are not conscious. Affects have the capacity to disrupt habitual and entrenched ways of thinking. They have the capacity to make us move Anna Hickey-Moody and Peta Malins 9 our bodies in new ways, to force us to relate to, and think about, the world differently. Art provides one of the most important sites for the production of revolutionary affect.

Art creates new milieus of sense and collections of impersonal associations. Its affects are not produced in relation to a pre-existing 'human' or 'individual' but rather take place at the level of the body that is not yet defined as human. A work of art develops a miniature universe that can perform a pedagogic function through crafting and presenting previously non-existent elements of difference, which in turn produce the viewing body.

Episode 128 ... Deleuze pt. 4 - Flows

This is not to say that a work of art will change its viewers in prescribed ways, rather, that it can create new associations; new organized patterns of affect. Art engenders, then, both a corporeal reconfiguration and an emergent cultural geography of human affectivity. The section begins with Anna Hickey-Moody's Intellectual Disability: Sensation and Thinking Through Affect, which explores the ways in which performances that feature dancers with intellectual disability can generate an understanding of the body that acknowledges and affirms the productive, creative capabilities of those who are medically categorized as 'intellectually disabled'.

This re-conceptualization of bodies with intellectual disabilities through performance art offers a means to give positive forms in thought to the forces such bodies produce. They argue that the 10 Deleuzian Encounters classroom is a space animated not only by orderly lines of curriculum and learning, but also by the chaotic movement and production of affect.

Affect disrupts and mutates the processes of learning; deterritorializing the classroom and giving it an intensive relation to the outside. Thinking the classroom through affect draws attention to the politics of learning; an often-imperceptible politics which slips between and beneath what is said and what is 'known'. Affect opens up the possibility for the production of new forms of teaching; new kinds of pedagogy which affirm the experimental lines that traverse the classroom.

Erin Manning's Sensing Beyond Security turns to the question of what it means to feel safe and to be secure in the contemporary world. Drawing attention to the ways in which ideas of 'security' necessarily reduce the capacities of bodies to affect and to be affected, Manning proposes an alternative, embodied politics of 'sense' that positions bodies in new relationships to one another and to notions of security. She calls for a politics that reaffirms the value of bodily sensation and touch, and the value of openness to new encounters. In this section's concluding chapter, Affective Terrorism, Felicity Colman extends the scholarly thematic of security to consider the affective logic of terrorism, as discernable through the images communicated by Western screen media.

Such images, Colman argues, work to both 'entertain and consume us';38 they increase media ratings and capitalist consumption at the same time as they diminish social compassion and intellectual and cultural development. This 'affective terrorism' encourages a style of life governed by fear, hatred and individualized paranoia, and has the capacity to limit the ways in which we can imagine and respond to social events.

Each of these four chapters highlight the importance of style, aesthetics, affect and sensation in an ethics of social relations. In the following section the focus shifts to explore the ways in which an ethicoaesthetics also matters spatially,39 and does not simply take place in space, but rather is produced with space; as an interactive, connected field.

Socio-spatiality Space is generally understood as inert: as a neutral container within which social action takes place. This assumption has long been given credence in Western philosophy and science, and can be linked back to the work of Descartes and Euclid, who evaluated space according to its geometric dimensions.

Such readings, as many theorists particularly Anna Hickey-Moody and Peta Malins 11 within geography and feminism have noted, 40 ignore the aesthetic, social and political aspects of space and the material affects that different spaces have on bodies. Deleuze's work offers useful concepts for moving beyond static conceptions of space.

The most widely utilized of these is his distinction, developed with Guattari, between smooth space and striated space. Think of the ways in which supermarkets are delineated by aisles, school classrooms by rows of tables and traffic intersections by traffic lights and left and right lanes. Smooth spaces, by contrast, are those in which movement is less regulated or controlled, and where bodies can interact - and transform themselves - in endlessly different ways.

Think of an empty hall; a grassy expanse of parkland or the ocean. Each leaves the body far more open to new movements, performances and connections dancing across the hall, cartwheels on the grass, encountering a fish while diving under the waves. It is important to note, however, that smooth spaces are not necessarily better than those that are striated; indeed some spatial striations are very useful for getting shopping done quickly, for teaching a group of students, for driving safely.

However, to the extent that a space is striated, it can also be understood to be limiting: reducing bodily and socio-political potentials for change. The striation of spaces is also linked to what Deleuze and Guattari call the territorialization of space. Bodies tend to create particular habitual relations with the spaces they encounter; creating, for example, a space that is 'home'.

This process is more aesthetic than structural: colors, textures, motifs and tunes, for example, all create a territory. Territories are not, in other words, themselves productive of becomings, but provide bodies with a stable base from which to launch becomings. Like stratifications and striations, territories can therefore be understood as both useful and limiting. While Deleuze and Guattari's concepts of territorialization and smooth and striated space, each enable the socio-political implications of space and spatial production to be evaluated, they do not provide an intimate understanding of how spaces actually produce affects within the body.

It is here that Deleuze's concept of the fold becomes useful. Drawing on two very different philosophers, Leibniz43 and Foucault,44 Deleuze conceptualizes the relationship between bodies and space to be one of 12 Deleuzian Encounters folding. He writes: The outside is not a fixed limit but a moving matter animated by peristaltic movements, folds and foldings that together make up an inside: they are not something other than the outside, but precisely the inside of the outside'.

A body can be understood to have many folds, and to be folded in many different ways. Bodies can develop rigid folds, which stratify them in a particular way, reducing their potential for change. They can also unfold their relations with the world; unfurling the categories of identity and habit that make them what they are. Drawn together with the concepts of smooth and striated space, the notion of the fold enables an ethical evaluation of space according to the kinds of bodies and social relations it makes possible. The third section of this anthology addresses this theme of Socio-Spatiality, bringing into focus the specific spatialities of the social, and exploring the impacts of these spatial organizations on social relations.

The section begins with a study of the specific socio-spatial assemblage of a marine park in South Australia. Comparing the kinds of movements, sensations and whaleinteractions previously enabled along the open coastline, to the formulaic trajectories enacted within the current marine tourist park, Halsey highlights the potentials which are inevitably lost when lands become territorialized.

Although such spatial regulations perform important conservation functions, they also work to disrupt and limit interactions with the natural world. As such, they have implications not only for the ways in which people envision or interact with 'nature' from within such places, but also how they interact with the environment in their everyday life. In the following chapter, City Folds: Injecting Drug Use and Urban Space, Peta Malins argues that to develop productive responses to injecting drug use in urban space, the drug using body - and its relationship to space and to other bodies - needs to be rethought.

Drawing on interviews with ten women who inject drugs in inner Melbourne, Malins suggests that this relationship can be understood as one of folding: city Anna Hickey-Moody and Peta Malins 13 spaces enfold bodies and, at the same time, those spaces fold into bodies. Injecting sites which have, for example, become 'dirty', 'diseased' or 'junkie' spaces through their syringe litter, garbage, darkness, secludedness or smell , fold into bodies, producing women who think of themselves, and interact with the world, as 'junkies'. These city folds have implications for the success of harm minimization initiatives in city space and for the ways in which we might imagine and construct an ethico-aesthetics of urban space more broadly.

In Chapter 11, Holey Space and the Smooth and Striated Body of the Refugee, Helene Frichot explores the spaces occupied and traversed by the body of the refugee, with particular reference to the refugee detention and processing centers which have been established in Australia. Going beyond Deleuze and Guattari's concepts of smooth and striated space to explore their under-theorized concept of 'holey space', Frichot argues that modes of spatial organization currently being employed in Australian detention centres reduce the potential of the refugee body to experience what Deleuze would call 'a life'.

She suggests that the concept of holey space might offer a way of welcoming, rather than policing, the figure of the refugee. The final chapter in this section, Kenneth Dean and Thomas Lamarre's Microsociality and the Ritual Event, takes up notions of spatiality and temporality to explore the political significances of ritual practices in Southeast China. The authors argue that such rituals establish a unique, located economy of production and consumption, which differs from but does not oppose - capitalism.

The ritual event incorporates elements of capitalism yet evades it at the same time, challenging its pervasiveness. A study of ritual can enable us to think differently about capital and its movements, and to develop spatialized forms of resistance that support non-capitalist economies of exchange. Each of these chapters articulates a spatiality which is inherently socio-political, and which exceeds its local context. In the final section of this collection, we broaden this spatial lens to look at the globalizing aspects of contemporary sociality.

In doing so, we return to the themes of subjectivity and identity with which the collection began. For contemporary global movements - movements of capital, of migration, war or activism - cannot be separated from the constitution of bodies themselves; from the very possibilities of their becoming. In section four, Global Schizophrenia, the anthology explores the relationship between contemporary global movements and the bodies that make up, and are affected by, global flows.

In Anti-Oedipus, Deleuze and Guattari critique psychoanalysis, criticizing the way it isolates the study of desire from broader socio-political concerns. They also critique the model of desire relied upon by psychoanalysis, one which understands desire as located in the subject and tied to lack e. For Deleuze and Guattari, desire is not something that can be owned by a subject, nor is it negatively tied to lack. Rather, desire is an impersonal 'life-force' or flow. Positive and productive, desire is that which generates life; enabling bodily connections and social relations.

Although Freud was one of the first theorists to identify the dynamic and chaotic nature of desire, he nonetheless continued to find ways to overcode and restrain desire. His tendency, for example, to read flows of desire as a sign or symptom of a particular problem, repression or fantasy, along with his tendency to bind desire to hetero-normative family relations worked to recode desire; turning it inwards and detaching it from its socio-economic and political implications.

Instead of psychoanalysis, Deleuze and Guattari propose a practice called schizoanalysis. Despite its name, schizoanalysis does not involve analysis or interpretation, but involves the production, release and affirmation of flows of desire. This can take place at the level of the individual body, or it can take place in relation to large social assemblages and machines.

For schizoanalysis, it is not what desire means or signifies that is of interest, but the ways in which flows of desire are organized and organize themselves within the socius. Deleuze and Guattari call these two tendencies paranoia and schizophrenia. While paranoiac desires are those which produce social structures, hierarchies and repressions, schizo-desires are those which go against the strata, forming revolutionary micro-flows and lines of escape.

Each society can be understood to have its own way of arranging flows of desire. Unlike non-capitalist social formations, which tend to operate in a paranoiac manner - stratifying desire according to rigid social categories such as those of race, religion, gender, sexuality, age - capitalism tends toward the schizophrenic pole: it relies on the multiplication of desire-flows in order to function. Its primary movement is one of destratification and deterritorialization: freeing desire from the social and religious codes which have been placed on it, and liberating it from the territorial and national boundaries which have enclosed it.

Capitalism thus operates as a form of decoding that surpasses any other. It is in this sense that capitalism succeeds in performing a new level of social oppression and repression. Capitalism, however, does not always succeed in axiomatizing desire. In the process of multiplying flows of decoded desire, it cannot help but also produce flows of desire that escape; flows which, instead of moving in line with capitalism, go against it, or run off in other directions. Yet it relies on the state apparatus and its machines of coding medicine, the law, the prisons, the media, the bureaucracy to capture and defuse escaping desire flows: turning revolutionaries into the criminal, the disorderly, the social outcast, the insane.

Deleuze and Guattari call for an understanding of fugitive desire-flows lines of escape and resistance which acknowledges their important revolutionary potential. In order to effect revolutionary change, activist movements need to move beyond the stratified politics of identity, representation, language and place, and enter into lines of flight which not only dissolve strata but which also threaten capitalism.

Schizoanalysis thus seeks to affirm - rather than pathologize or criminalize - these perverse lines of escaping desire; lines such as those found in fringe art, or in 'carnival' and 'prankster' forms of activism, which each carry their own potential, however small, for unravelling dominant modes of existence.

Yet schizoanalysis does not assume that all lines of escape are revolutionary: many head towards disaster; towards illness, madness and death. We therefore need to devise ways to encourage and support chaotic desire-flows, the lines which escape and which flee, while at the same time preventing them from turning into lines of madness and death.


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The final section of this anthology, Global Schizophrenia, explores these flows of revolutionary desire and the various ways in which they make their escape. It begins with Simone Bignall's Indigenous Peoples and a Deleuzian Theory of Practice; a study of some of the ways in which contemporary narratives and practices of Reconciliation impact on relations between Indigenous and nonIndigenous bodies.

Examining the formal processes of Reconciliation being developed between Indigenous and non-Indigenous Australians, Bignall notes that these processes are limited by their conceptions of progress and difference in which progress is thought to produce a 'unity' which will eventually overcome - and thus solve the 'problem' of - difference.

This idea of difference disrupts the idea of Reconciliation as a bringing together of two 'different' groups, and instead enables a conception of the kinds of intensive social and perceptual transformations that are necessary if we are to actualize a post-colonial social in Australia and elsewhere. In Chapter 14, Deleuze and the Tale of Two Intifadas, the focus shifts to explore the strategies and ethics of revolutionary uprisings.


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  • Examining two different Palestinian uprisings - or Intifadas - Todd May contrasts an unpredictable, rhizomatic, destratified mode of resistance to one which is organized, hierarchicized and directed toward a recognizable end. Where the former opens up the possibility of creative, revolutionary change, the latter is more likely to provoke violence and create rigid, oppositional blockages that prevent change and diminish life.

    May's chapter offers important lessons for contemporary activism and for the development of more creative, life-affirming forms of resistance. The following chapter, Dimitris Papadopoulos and Vassilis Tsianos' The Autonomy of Migration: The Animals of Undocumented Mobility, explores the creative ways in which migrants and refugees change their identities in order to sustain paths of material and subjective mobility. Focusing on the specific transnational border space of the Aegean line, which is traversed by a regular flow of migrants from Ghana, Gambia, Egypt, Afghanistan, Pakistan, India, and China, the authors document some of the ways in which migrants strategically transform themselves such as through the use of animal names in border crossings - and constantly adapt their practices and alliances.

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    Deleuzian Encounters: Studies in Contemporary Social Issues

    Rather than calling for a system of rights - a humanist system based on identity, visibility and national sovereignty - Papadopoulos and Tsianos show how the creative, intensive and extensive movements of migrants call forth deterritorializations and becomings. In the final chapter of this anthology, Complex and Minor: Deleuze and the Alterglobalization Movement s , Graeme Chesters returns to the theme of the opening chapter and to the possibilities for change which are opened up within contemporary capitalism. The schizophrenic movements of contemporary global capitalism create, as Chesters notes, particular difficulties - as well as particular opportunities - for activist movements.

    Examining present and future 18 Deleuzian Encounters activist collectives, Chesters suggests that 'alter-globalization' movements generate new types of global flows. These flows work to transform and dissolve, rather than directly 'oppose' globalized capitalism.

    To be successful, alter-globalization movements have to be constructed locally, must be experimental and creative, and should allow lines of flight escaping desire to be multiplied globally. Most importantly, however, they ought to affirm - as Chesters does - the idea that 'the project of political life Conclusion: New machinations It breathes It shits and fucks. What a mistake to have ever said the id. Everywhere it is machines - real ones, not figurative ones: machines driving other machines, machines being driven by other machines, with all the necessary couplings and connections Deleuze and Guattari62 Like the desiring machines Deleuze and Guattari characterize in such visceral terms, this anthology is a little machine.

    It is designed to function in practical, material ways; to produce socio-political movements and affects; transmit flows and intensities; and generate changes. Its field of operation is the social. Deleuze's philosophy makes socio-political empiricism an imperative, because the assemblages that social researchers and practitioners form with the world necessarily have implications for bodies and their capacities. As social beings we are always already collective; what we do, and do not do, affects socio-political realities.

    This means that we cannot afford to sit back and wait for change: we need to effect it through the everyday style in which we live. As Deleuze and Parnet suggest: [T]he question of the future of the revolution is a bad question because, in so far as it is asked, there are so many people who do not become revolutionaries, and this is exactly why it is done, to impede the question of the revolutionary becoming of people, at every level, in every place. As an alternative to such a reactionary Anna Hickey-Moody and Peta Malins 19 approach, Deleuze advocates a mode of engagement that is affirmative and creative.

    Such an ethics opens up creative possibilities for social becomings. Direct dialectical opposition - a negative positioning of the enemy as 'other' and a use of what Deleuze, following Nietzsche, refers to as 'reactive' forces - brings nihilism and weakness. A way out of this dialectic is to change approach: to adopt a strategy of using active forces; affirming one's own life and the potential for everyday revolutionary change.

    With this anthology, we hope to open up such a space of thought and action; to encourage readers to think about - and act on - particular social issues in new ways. We also hope to set in motion further connections between Deleuze and social issues; hybrid, unexpected connections.

    Above all, we want to inspire a general openness to encounters that shift the ground from under us and disrupt established ways of being: encounters that call forth a social yet to come. Notes 1. For an example of Deleuze's impact on mathematics see Duffy, S. Examples of Deleuze's thought being applied to architecture include: Grosz, E. Examples from legal studies in which Deleuze's work is being taken up include: Lefebvre, A. Examples of where Deleuze's thought is being taken up in relation to science include: DeLanda, M. An example of Deleuze's work being brought to bear on economic theory is: Kaye-Blake, W.

    Examples of Deleuze's impact on the creative arts include: Bogue, R. For examples of Deleuze's work being taken up in relation to politics, see Patton, P. Deleuze, Marx and Politics London: Routledge, Cultural studies examples include: Buchanan, I. Gender studies examples include: Braidotti, R. Outside Belongings New York: Routledge, Education examples include: Lambert, G. Pierre, E.

    Deleuze and the Humanities | Rowman & Littlefield International

    Criminology examples include: Halsey, M. As noted by: Grosz, E. Morris, M.

    Deleuze, G. Hurley, M. Seem and H. Lane London: Athlone, Massumi London: Athlone, What is Philosophy? French: Trans. Burchell and H. Tomlinson London: Verso, Massumi, B. A Thousand Plateaus, op. Taormina Los Angeles: Semiotext e , , p. Anna Hickey-Moody and Peta Malins 21 See Deleuze in 'Intellectuals and Power', op.

    Transcendental empiricism is a philosophy based on developing knowledge through experience and in Deleuze and Guattari's writing it refers to their re-working of the Kantian rejection of Hume's empiricism. Deleuzian Encounters is a rallying point for socially-minded theorists who have not forgotten that the point of philosophy is to change the world. His ideas have influenced fields as diverse as architecture, science, economics and the arts, and are increasingly being taken up in social research and practice.

    Yet many social researchers and practitioners remain wary of Deleuze's work, perceiving it to be too difficult to approach or too abstract to be of relevance. Deleuzian Encounters: Studies in Contemporary Social Issues demonstrates that such concerns are unwarranted. It does so by bringing together sixteen accessible, thought-provoking essays which examine the implications of Deleuze's philosophy for different contemporary social issues.

    Topics explored include: the environment, terrorism, refugees, indigenous reconciliation, gender, suicide, intellectual disability, injecting drug use, classroom teaching and global activism. Each contribution provides practical examples of how to make use of Deleuze's thought in social research, and offers fresh insights into the creative and innovative potentionals Deleuze's philosophy holds for social thought and action. Such conversations might benefit from the following considerations:.

    This is true of Deleuzian scholarship as well, which has tended in a number of directions, but in two markedly consequential ones, namely speculative realism and new materialisms. At the heart of the new materialisms, and in the tradition of Deleuze-Guattarian thought, we find that categories previously deemed binary are now held to be part of a complex co-imbricated ontology, as the work of, for example, Jane Bennett, Karen Barad, Elizabeth Grosz, Donna Haraway, Manuel DeLanda and John Protevi have shown. Studies such as these have given rise to more complex understandings of many phenomena, including pedagogy and Higher Education.

    This stream brings together the series Deleuze-Guattari-pedagogy, and Deleuze-Guattari-new materialisms-higher education to ask:. In similar fashion, the work of Deleuze and Guattari encourage engagement with and into the spectral art of entanglement, generating, in the process, novel ways of engaging with matter differently and immanently.

    The spectral, in their onto-ethical epistemology, announces protean multiplexity and the impossibility of single-vision or orientation. Bearing in mind the hauntological complexity of the material and the immaterial, we ask presenters to engage creatively and dynamically with a Deleuze-Guattarian pedagogy of the uncanny. Such an engagement might be informed by, but is by no means restricted to, the following questions:. The conference is open to anyone with an interest in the subject matter.

    Bibliographic Information

    Nobody will be excluded for lack of funds; please let us know in the registration email if you cannot pay the full fee. To register, email deleuzeafrica gmail. Also list your affiliation if any , along with your contact details and any access, dietary or other requirements you have. We welcome proposals for the delivery of presentations through art, performance, poetry, multimedia or any other mode of creative expression.

    And how do they generate the semiotic conditions of the factory, office and barracks? Her research interests include the work of Gilles Deleuze, feminist and queer theory, philosophies of love, autotheory, the nonhuman turn, cultural engagements with extinction, and the emergence of the Anthropocene as a key conceptual framework. She is currently working on a book on love, and a project on the global trade, collection and display of extinct thylacines Tasmanian tigers.

    His core research interests include cultural theory, popular music studies, and gender and sexuality studies. Currently, Timothy is a co-authoring a book with Dr.