Philosophy Of Immanence Research Articles

Thinking With New Materialism in Qualitative Case Studies

In this article, we discuss challenges and implications of thinking with new materialisms and the Deleuzian philosophy of immanence in qualitative case studies. The aim is to establish a terrain and language of “minor case studies.” Deleuze denies two-world ontologies and the ontologically status of single bodies, emphasizing instead how assemblages of human and non-human bodies together produce the world. In this terrain, cases are not objects of inquiry, but life-giving forces that create movement. This in turn changes the premises for how we can approach and explore cases. Rather than represent, comment and explain what cases are, we illustrate how a case-assemblage creates possibilities for event-based thinking regarding interesting phenomena (cases), and how these cases are twisted, stretched and pulled out of a conventional case study design. We conclude by discussing epistemological consequences of new materialist ontology.

The Historian of Philosophy and His Experience: Within and Beyond the Realm of Philosophy

The article analyzes the intellectual experience of a historian of philosophy. This experience is formed by the ideological and the political factors that lays beyond the realm of the philosophy. The author demonstrates how nonphilosophical factors influence both philosophy itself and the activity of the historian of philosophy. If, since the Greek ancient epoch, the basis of the philosophy is the faith in the universal laws of the nature and their intelligible character, then the historian of philosophy relies on the faith into the intelligible laws of the development of the thought, derived from the historicism, which is a part of the ideological corpus of the Western Enlightenment. The history of philosophy in the modern state is a space where the activity of the historian of philosophy, emulating epistemological anarchism, in reality covers its bias by the political paradigm of Western civilization. As a result, the history of philosophy turns out to be a sphere of unfolding specific political and ideological programs, and the experience of the historian of philosophy is not only professional but also political work. This personal experience by its nature is decisive for the formation of the image of philosophy and the picture of its historical development. The author suggests to qualify the history of philosophy as a register of knowledge in which the central concepts and definitions should be constantly renewed. In the conclusion, the author proposes to acknowledge that the historian of philosophy, working with the corpus of philosophical texts and ideas, has far greater degree of creative freedom than it is traditionally assumed.

SIMON L. FRANK: LIFE AND DOCTRINE

The article discusses major biographical milestones and provides a general evolution of philosophical views of the Russian philosopher Simon L. Frank. At the initial stage of the creative way, Frank is an economist and critical Marxist. Appeal to philosophy in the 1900s characterized by the influence of neo-Kantianism, the immanent philosophy and philosophy of life. Around 1908-12 Frank’s transition to the position of metaphysics begins to take shape his own philosophical system, absolute realism. One of the main features of the work of Frank is consistency. Throughout his creative career, the philosopher developed the deepened and detailed original philosophical intuition - the intuition of the supra-rational unity of being - which was already fixed in his early philosophical works. Absolute being is a concrete metalogical reality, revealed in the living knowledge Simultaneously, the potentiality and transfiniteness of absolute being acts as the basis of individuality and creativity of man, the source of his freedom. The philosophical method of Frank, rational comprehension of rationally incomprehensible, based on the principle of antinomic monodualism. Philosophy of religion unfolds as a phenomenological analysis of religious experience. In the social political field Frank justifies the position of liberal conservatism and Christian realism.

At the Threshold of Experience: Encountering New Art Teachers Through Research as Collage

Abstract In this article, I explore the possibilities and affordances of research as collage in order to draw out the complex relations always present—though not always recognized—in the events of research. Collage as a critical practice initially informed my approach to working with six early career art teachers in a research study that spanned a full school year. Later, analysis as collage altered my perception of my participants, my experiences in their schools, and their curricula and pedagogy—allowing me to encounter beginning art teachers anew. Yet, in the events that continue to unfold in the wake of the research, my understanding of research as collage continues to be remade. Collage, when understood within a philosophy of immanence, has the capacity to position research at the threshold of experience, thereby acknowledging the events of research as emergent within a field of relations far more vast than I first realized.

들뢰즈에서 주름, 바로크 그리고 내재성의 철학

들뢰즈에서 주름, 바로크 그리고 내재성의 철학

Disrupting course design in online CALL teacher education: An experimentation

This article experiments with creativity, ambiguity, design thinking, research, and teacher education in computer-assisted language learning within the development of a distance teacher education course on computer-assisted language learning. By deploying philosophy of immanence, the associated agencements of teacher becoming in computer-assisted language learning, and design thinking, this article generates new ways of thinking about creativity, ambiguity, design thinking, language-teacher education, and research. Data collection included course materials, student interviews, and assignments. The paper uses rhizoanalysis to map affective connections within the research agencement, highlighting potential for transformation. It presents vignettes to palpate, disrupt, and encourage further concept creation.

An Exploration on Philosophical Factor of Korean Court Music

우리나라 국악곡에는 매우 독특한 아름다움이 내재한다. 본 연구의 목적은 현재 전해지고 있는 아악(궁중음악)에는 어떠한 아름다움이 내재되어 있는 지 알아보고, 이 미학적 시론들의 철학적 근거에 대하여 밝히는 것이다. 이를 위해 국악계에 발표된 미학적 견해들의 주요 내용을 검토하고, 이와 관련한 국악학 및 미학 자료를 살핀 다음, 이를 바탕으로 문묘제례악, 종묘제례악, 수제천이 지닌 아름다움에 대한 미학적 요소들을 탐색한 결과를 요약하면 다음과 같다. 첫째, 문묘제례악에는 단순미, 정대화평의 미, 균형의 미 등의 미학적 특징이 있다. 둘째, 종묘제례악에는 농담(dynamic shading)의 미, 강유의 미, 장엄의 미, 생동의 미 등의 미학적 특징이 있다. 이는 같은 제례악이지만 농담의 미와 생동의미를 지닌 점에서 문묘제례악과 서로 다르다. 셋째, 수제천에는 긴장과 이완의 미, 장엄의 미(위엄의 미, 장중미), 생동의미 등의 미학적 특징이 있다. 이 3종의 음악에 나타난 미적 특징들을 사상과 철학적 특징 측면에서 정리하면 예악사상과 민본사상, 음양오행사상, 우주론 등이 있는데, 공통적으로 나타나는 사상은 예악사상이다. 유교 철학인 예악사상의 반영정도는 문묘제례악, 종묘제례악, 수제천 순으로 두드러지게 나타난다. 이상의 연구에서 현재 전해지고 있는 우리나라 아악(궁중음악)에는 예악사상, 민본사상, 음양오행사상과 유교철학, 우주론 등 한국음악의 음악미와 특징을 결정짓는 중요한 사상과 철학이 내재되어 있음을 확인하였다. 우리나라 음악의 감상에 있어서 이러한 사상적 배경을 이해하고 음악을 들어보는 것이 매우 중요하다고 하겠다.In Korean Court music is a immanent philosophy for musical characteristic respectively. For the purpose of this article examines for the statement on aesthetics according to musical characteristics of Korean Court Music : Munmyojeryeak, Jongmyojeryeak, Sujechon. Futhermore wondering the aesthetics of these music is appropriate to refer as academic origin and bases in this field. After searching for a problems, it would be suggested something summary as following.

Tricking Posthumanism: From Deleuze to (Lacan) to Haraway

ABSTRACTA lineage has been drawn between the immanent philosophy articulated by Gilles Deleuze and Félix Guattari and the work of Donna Haraway, most notably by the nomadic feminist and immanentist Rosi Braidotti. However, while containing certain parallels via the process nature of their ontologies, upon further inspection, such an equivocation is unwarranted on the grounds that it fails to remain nuanced in distinguishing the precise ‘mechanism’ or midwife that gives birth to the continued proliferation of the flux of becoming. This disparity is exposed through the erection of a homology using Lacanian psychoanalysis that eases the passing from immanentism to Haraway by showing that the latter inscribes the obverse of L'Autre (the big Other) into the field of becoming unravelling privileged channels of desire. This results in an ingenuity that can never be pinned down by the signifier and, further, actively works to subvert it through ploy.

“Time is Production”: Process-Art, and Aesthetic Time in Paul Valéry’s Cahiers

This paper offers a contextually inflected discussion of the extensive investment Paul Valery makes in going beyond formal understandings of time. To this end it takes the processual work Cahiers as both a repository of insights, and a practical motor of conceptual creation for new time concepts through its very writing and production. In a speculative engagement with Valerian concepts such as phase, prolongation as well as reconfigured relations between central categorical pairings such as quality-quantity and succession-simultaneity, the paper situates Valery’s writings on time with regard to their ambiguously critical attitude to a given image of philosophy as a form of verbal exercise ungrounded in empirical observation of local systems.

How Do We Recognise Deleuze and Simondon Are Spinozists?

While typically unapologetic in expressing admiration, notably Gilles Deleuze admits his concern one time, in passing, that Gilbert Simondon's thought might hide a pernicious kind of ‘disguised moralism’, in which the form of the transcendent (‘God’, ‘Man’, ‘Ideas’) lurks, the enemy of the philosophy of immanence. Might there in fact be an ulterior motive in Deleuze's concern? But might this potential critique invite its own reversal? That is, might Deleuze's accusation be in fact a strategy for teasing out what, perhaps, is unrecognisable as such, but structurally essential for how Simondon constructs his onto-epistemological goals? Moreover, might this Simondonian response, unmasked, not only deflect but anticipate a ‘critique’ like Deleuze's? Extending this question further reveals I believe the implications for Simondon's ‘ethics without morality’, bringing him closer to Deleuze's interpretation of Spinoza. As a result, Deleuze's ‘critique’ invites the question: ‘What exactly is Spinozan in Simondon's ethics?’ Such a question compels our re-evaluation of humanism, its underlying prerogatives, if now in light of its consequences, the re-evaluation of poststructuralism: first, because it is predicated on the critique of the humanistic subject and, second, because ‘poststructuralism’ has come to designate how Simondon's relatedness is determined to Deleuze.

Cartography of the Phenomenon and the Phenomenon as Cartography

Abstract This paper discusses Gilbert Ryle’s image of philosophy as cartography in an attempt to explore the idea of a cartography of the phenomenon, confronting it with the sense it takes in Edmund Husserl’s transcendental phenomenology. Ryle tries to grasp the particularity of philosophical tasks as being about specific sorts of problems, not about specific sorts of objects. What is required both of a cartographer and of a philosopher is, according to him, to look at familiar spaces in wholly unusual terms. Husserlian phenomenology then, with its rediscovery of consciousness as an absolute, unbounded field, meets quite well this demand. The uncovered field of the phenomena is not a new region, opposing that of the objects as faced in the natural attitude. It is rather a completely different attitude, just as a map is not a share of the world, but a distinct orientation towards it. The phenomenon, therefore, would not be something that is there to be cartographed as much as a kind of cartography itself. A phenomenological cartography, however, is one that has its specific marks, different from those of the Rylean conception.

Intensity and the Missing Virtual: Deleuze's Reading of Spinoza

Deleuze's interpretation of Spinozan philosophy is intrinsically related to the concept of intensity. Attributes are defined as intensive qualities, modal essences as intensive quantities or degrees of power; the life of affects corresponds to continuous variations in intensity. This essay will show why Deleuze needs the concept of intensity for his reading of Spinozan philosophy as a philosophy of expressive immanence. It will also discuss the problems that spring from this reading: in what way, if any, are modal essences modified by the intensive variations of affects? How can the Spinozan conception of eternal modal essences be reconciled with the idea of affections of essence? What is the ethical import of the life of existing modes, when modal essences are considered as eternal? While these questions, in particular the last two, confront each commentator on Spinoza and demand a solution in one way or another, the essay will conclude with a question which is posed from an exclusively Deleuzian perspective: why is the concept of the virtual, which takes centre stage in Deleuze's own philosophy of immanence, missing in his account of Spinoza?

Taphonomic Historiography: Excavating and Exhuming the Past in Suzan-Lori Parks’s The America Play

This essay examines Suzan-Lori Parks’s The America Play from an ecocritical perspective, analysing the play’s use of soil and its somatic, social, ecological, and historical significance. Taphonomy and historiography are put into conversation, as both disciplines investigate the processes that govern the persistence of remains over time and, thus, generate tools for theatre and performance studies. The essay contends that the Foundling Father’s repetitive digging in the soil communicates meaning regarding the history of antebellum slaves in the United States. It employs Deleuze and Guattari’s theories of affect and immanent philosophy to argue that the Foundling Father becomes Lincoln in the affective sense, as he unearths what Deleuze and Guattari call “concepts” that “reterritorialize” history. Layered on the imagery of slavery and predicated on a literal descent into historical earth, this affective relationship allows for a powerful interrogation and reconstruction of the dominant narratives of history.

Intra-generational education: Imagining a post-age pedagogy

This article discusses the idea of intra-generational education. Drawing on Braidotti’s nomadic subject and Barad’s conception of agency, we consider what intra-generational education might look like ontologically, in the light of critical posthumanism, in terms of natureculture world, nomadism and a vibrant indeterminacy of knowing subjects. In order to explore the idea of intra-generationalism and its pedagogical implications, we introduce four concepts: homelessness, agelessness, playfulness and wakefulness. These may appear improbable in the context of education policy-making today, but they are born of theorising our practices in the age-transgressive field of Philosophy with Children. We argue that these concepts help to reconfigure intra-generational relations, ways of being and becoming. They express the longing, corporeality and visionary epistemology of nomadic enquiry. These inventions express a non-hierarchical philosophy of immanence. We draw some tentative conclusions about educational practices more generally.

Educate and Philosophize at Yearbooks of EPENN’S Working Group 17 (WG17)

This work originated from a literature review focused on research questions regarding philosophy of education in the Working Group 17 (WG17) annual report of the Educational Researchers Meeting of North and Northeast in Brazil (EPENN) held every two years at the universities of the North and Northeast of Brazil. Firstly, it will make an outline of themes to present an image of philosophy that relates more to education than an imposition to substantiate or think over education. Hence, philosophies appear connected to problems that came from education, schools or pedagogical situations. Afterwards, it will discuss two papers in which the authors present a philosophical rest on cultural experiences such as Brazilian afro-descendent and Amazon cabobla culture which attempts to create an alternative image of philosophy to discuss educational experiences beyond the wall of schools. Finally, it introduces the argument in favor to consider the WG17 as ‘events’ between education and philosophies, and suggest hypothetical paths to continue studies on philosophy of education.

Conceptualizing an Ethology of Masculinities

Rather than a definition or redefinition of masculinity, or masculinities, this article asks what can masculinities do? To explore this question, I map the possibilities that Deleuze and Guattari’s philosophy of immanence offer masculinities theory. Through a theoretical encounter with Deleuze, Guattari, Spinoza, and Gatens, I seek to open up an alternative conceptualization of masculinities that moves away from morality—transcendent judgments of good or bad—and toward an ethics that privileges our capacities for affecting and being affected. While masculinities studies and gender theory has proposed related notions concerning gender fluidity and resisting gender binaries, this article proposes an alternative through Deleuze’s and Gatens’ readings of Spinoza’s Ethics that radically challenges the mind–body split that informs traditional lineages of Western philosophy. What is at stake for this essay is the ability to conceive of masculinities as creative force with no allegiance to the male body other than its capacity to affect or be affected.

The New Materialism in Qualitative Inquiry

The “new materialism” and “new empiricism” have recently emerged as an important movement in qualitative inquiry. In discussions of the new materialism and new empiricism in the qualitative literature, Deleuze’s work is regularly presented alongside that of theorists who are directly associated with the movement. I focus on the work of Barad, who is arguably the most prominent figure in the new materialism, and examine the extent to which her philosophy is compatible with that of Deleuze. I show that their ontologies differ fundamentally and are therefore incommensurable: Deleuze’s is a philosophy of immanence and difference, whereas Barad’s is a philosophy of transcendence and identity. Both theorists also use some of the same terms, but the meaning that they assign to each of these terms differs fundamentally. Deleuze’s immanence-based conception of matter is incommensurable with Barad’s transcendence-based conception of matter. Their ontologies/philosophies also have distinctly different implications for qualitative inquiry.

The Notion of Philosophical Knowledge and the Situation of Philosophy Today

In this volume, scholars in the human sciences from different countries examine the meaning of philosophical knowledge today. The answer to the question of what is philosophical knowledge is not self-evident because of different cultural traditions in which national philosophies are situated. Thus philosophical knowledge can be understood as knowledge of history of philosophy, or of philosophical systems, schools and methodologies; or it can be seen as the ability to solve philosophical problems. Sometimes philosophical investigations affect not philosophy alone, but extend to other disciplines. One significant fact is that the problem of philosophical knowledge is not restricted to the theory of philosophy, but reflects the situation in philosophy itself, as well as the status of philosophy among other human sciences and its social prestige in general. Whether we still need philosophy today, in the period of total austerity, will depend upon what criteria we use to define the image of philosophy and its knowledge. On the other hand, the concerns about philosophy today – diagnosed in the present volume – are not merely intra-disciplinary; they are decisive for social outcomes in the world of today. These social outcomes – for educational curricula, for the position of women and minorities, for the political process and the formation of civil society – are the focus of the papers in this issue. In its totality, the issue offers an overview of the contemporary situation in philosophy in different countries in the ‘new’ Europe, which allows reflection about the differences and general tendencies in its development.

Immanent philosophy of X

In this paper I examine the relationship between historians, philosophers and sociologists of science, and indeed scientists themselves. I argue that (i) they co-habit a shared intellectual territory (science and its past); and (ii) they should be able to do so peacefully, and with mutual respect, even if they disagree radically about how to describe the methods and results of science. I then go on to explore some of the challenges to mutually respectful cohabitation between history, philosophy and sociology of science. I conclude by identifying a familiar kind of project in the philosophy of science which seeks to explore the worldview of a particular scientific discipline, and argue that it too has a right to explore the shared territory even though some historians and sociologists may find it methodologically suspect.

The Body–Power Relationship and Immanent Philosophy: A Question of Life and Death

According to Foucault, the human body is the targeted object of modern power systems. In his genealogical studies, Foucault describes the manner in which these power systems leave an imprint on the body and utilize knowledge of the body as an indirect means of exercising subtle forms of control. In recent years, several researchers have claimed that the status of the body, subsumed as it is by modern power networks, has become a means for conducting a unique political critique in which the human being is viewed as an agent of oppression and freedom. This article takes a fresh look at Foucault’s notions of life and death that underpin the critical understanding the body–power relationship. While this approach recognizes the completeness of subjective structuring processes, it also enables the formulation of new insights regarding the status of the modern individual as the subject of separate and independent modes of speech and action.