Deleuze and Ricouer: disavowed affinities and the narrative self
... At the same time, we believe that our inquiry into Ricoeur is more than a 'single' and 'arbitrary' choice; it is a conjunctive perspective that lends itself to new combinations and experimentations. Whereas his ethical positions form a "continuing engagement with all sides, not least because of his dispositional refusal to ally himself too closely to any school" (Franck, 2014: 452), Ricoeur's ideas on ethics can be related as much to Aristotelian, Kantian and Spinozian theorizing and has been extended by comparing it to such ethical views as the ones developed by Foucault (Flaming, 2006), Deleuze (Anderson, 2012;Sheerin, 2009) or the postcolonial position of bell hooks (Davidson, 2012). If the ethics of entrepreneurship is to engage with the other, then "the road to recognition is long, for the 'acting and suffering' human being, that leads to the recognition that he or she is in truth a person 'capable' of different accomplishments" (Ricoeur, 2005: 69). ...
In lieu of an abstract, here is the introduction:
In their critical analysis of entrepreneurship Jones and Spicer (2009: 115) end their study by suggesting that perhaps “what we find when we unmask the entrepreneur is the face of the other”; the face that, in the work of theorists like Levinas, Derrida or Badiou, symbolizes the par excellence ethical moment or event. Jones and Spicer further argue that “[e]thics is in fact absolutely central to debates about the entrepreneur” even though entrepreneurship studies “rarely comes clean about . . . the ethics of entrepreneurship” (p. 102). Indeed, it is uncommon for the ethical ‘question’ to be so clearly brought centre stage in debates of entrepreneurship. Jones and Spicer’s work is also notable for how it establishes ethics (whose teleological focus is the ‘good life’) and critique (which is preoccupied with denaturalizing, unmasking and problematizing self-evidences, myths and political truth-effects; Dey and Steyaert, 2012) as inextricably intertwined. Indeed, Jones and Spicer’s hint at the co-implication of the ethical and the political moment of entrepreneurship is significant insofar as even though there is a burgeoning literature of critical studies of entrepreneurship (e.g. Tedmanson et al., 2012; Verduijn et al., 2014), these critical analyses all too rarely go all the way by linking up political with ethical questions (Calás et al., 2009). As the ethics and politics of entrepreneurship are dealt with in separate academic debates, this results in a zero–sum logic where an emphasis on one phenomenon necessarily leads to the exclusion of the other. Given this situation, in this chapter, we try to untangle the ethico-political ‘conundrum’ of entrepreneurship studies by asking how ethico-politics can be related to an understanding of entrepreneurship as imagination (Gartner, 2007; Sarasvathy, 2002). A central contention of our argument is that ethico-politics as imagination takes shape through narrative practices rather than (merely) through a position of judgment based on normative principles and rules.
To enact the conjunction of ethics and politics in entrepreneurship research, we believe that conceptual creativity and philosophical anchorage are crucial. When it comes to ethical theories, which we will look at in more detail in the following section, there is no need to re-invent the wheel. Rather it is paramount to “re-mind” us of and retrospectively appreciate (Hassard, Cox & Rowlinson, 2013) the many theoretical possibilities which are available already and which permit us to counter the often a-theoretical set-ups and to arrive (with them) at some conceptual creativity. To this end, in this contribution we engage with Paul Ricoeur to develop a “critical hermeneutic of imagination” which creates a conceptual framework attentive to the ethico-political dynamic of language. Furthermore, we believe such a Ricoeurian approach allows us to redraw the current stalemate between critical approaches (focusing on political dynamics, processes and ideologies which ‘limit’, ‘restrict’, ‘mask’, etc.) and affirmative approaches (whose focus are practices and spaces of becoming, social creativity and emancipation) in entrepreneurship studies (Weiskopf & Steyaert, 2009). In our view, a critical project (premised on a logic of “nay”-saying; ibid.) alone will not suffice to set free the potentiality of entrepreneurship, wherefore we propose an approach that relates critical reflection with creative possibilities and which can be named an “[a]ffirmative politics [that] combines critique with creativity in the pursuit of alternative visions and projects” (Braidoitti, 2013, p. 54).
A pesar de que Paul Ricoeur no ha escrito una obra sobre Spinoza, muchos autores han señalado la relevancia del pensamiento del filósofo holandés, y sobre todo de su Ética, en la obra de aquel. Este trabajo busca evidenciar la importancia de la noción spinoziana de conatus en la propuesta hermenéutica y ontológica del filósofo francés, analizando de modo específico un importante nodo conceptual del último estudio de Sí mismo como otro. El análisis tendrá particularmente en cuenta los pasajes de la obra de Spinoza que cita, buscando ampliar su comprensión en el contexto en que se encuentran, para ver si, de esta manera, se puede confirmar la mencionada relevancia de la filosofía de Spinoza en la filosofía de Ricoeur.
The article focuses on the political implications of field recording (FR) in relation to sound ecology, education, art, and technology. On the one hand, it discusses how FR can protect us as a social tool in a paradoxical relationship between FR as an artistic practice and social networks that motivate alienation. On the other hand, it addresses the difference between what we perceive as sonic properties used for aesthetic purposes and what neural networks compute to create their internal structures in the process of artificial intelligence. This article adopts a preliminary approach to the above-mentioned topics while it seeks to raise questions and awareness. Drawing upon such theorists as Voegelin, Steingo and Sykes, LaBelle, and Agostinho, it adopts a pragmatic perspective on everyday life and its political implications.
This thesis explores the ethical impact of literary narrative fictions on the reader.
It does so by focusing mainly on the reading experience since one of the main claims of
the thesis is that literary narrative fictions are co-products of the author and the reader.
In that sense the aforementioned impact cannot be understood without taking into
account the creative acts of the reader. The exploration is carried out by focusing on
three scholars whose investigations on the problem of literary experience can be read as
complementary works.
In the first chapter I descriptively lay out Roman Ingarden’s investigation on the
ontological and structural character of the literary work of art along with his
phenomenological inquiry into the cognition of this work. By examining his basic
claims about the nature of the literary work of art and its cognition, I discuss the
ontological incompleteness of these works which necessitates the active role of the
reader in giving the work its final shape.
In the second chapter I focus upon Wolfgang Iser’s reader-response theory.
Iser’s theory goes parallel to Ingarden’s in the sense that they both accept the openness
of the work to the creative acts of the reader. Iser, however by his notions of
depragmatization, negation and negativity suggest us a two-way traffic between the
fictional work and the reader. Through the reading proses, by virtue of the negations and
de-pragmatizations, the work invites the reader to reflect on the familiar norms it
represents and suggest to her a new model to understand the real world. In this way,
while giving a shape to the work, the reader is also shaped by it.
The third chapter addresses the phenomenological hermeneutics of Paul
Ricoeur. By exploring his notion of “narrative identity” as a mediator between the ipse
and idem identities, my aim is to show the influence of the literary fictional narratives in
understanding the identity of the individual subject as a temporal, historical, and
intersubjective being. It is only through this understanding that we can construe the
subject in her ethical identity. I will also focus on Ricoeur’s notions of “emplotment,”
and “threefold mimesis,” which implies the active role of the reader in realizing the
literary narrative fiction, so that I can reveal how fictional narratives enhance the notion
of narrative identity.
This article explores the links between habit, fashion and subjectification to extend analysis of the clothed body beyond the semiotic frames that have tended to dominate discussions of fashion across the social sciences and humanities. Our goal is to explain how fashion’s diverse materialities participate in the modulations of subjectivity, affecting bodies in diverse encounters between matter, signs and practices. We develop our analysis by way of Gilles Deleuze’s discussion of encounters, habit and memory. Our principal contention is that fashion may usefully be theorised in terms of specific habits of coordination by which affects, memories, sensations and desires are transmitted between bodies in varied spatial, temporal, material and affective encounters. Following the work of John Protevi, we argue that such coordination expresses a distinctive mode of subjectification according to the specific encounters immanent to it. We ground this discussion in detailed analysis of the work of Melbourne artist Fiona Abicare. Abicare’s installation and performance-based practice invokes the affective and habitual aspects of fashion as each is instantiated in encounters between bodies. Abicare’s attention to the habits and memories of the clothed body alludes to the varied practices of subjectification by which diverse subjects of fashion emerge.
“‘To Seek Out Something More’: Knowing the Teacher-Researcher Self Differently Through Self-narrative Writing and Found Photographs” by Daisy Pillay, Sagie Naicker, and Wendy Rawlinson showcases the power of found photographs for evoking, constructing, and reconstructing memory in written self-narratives. The exemplars are drawn from Sagie Naicker’s and Wendy Rawlinson’s doctoral research in South Africa. Sagie drew on selected photographs to examine how his disability identity influenced his leadership practice, and his journey as an activist seeking social justice for people with disabilities. Wendy’s found photograph evoked a bodily experience of being transported to a more imaginative space that triggered her curiosity for aesthetic pedagogical adventuring in her racially diverse classroom. Taken as a whole, the chapter demonstrates how, drawing multi-methodologically on self-narratives and the visual meaning making perspective of found photographs, the scholarship of self-awareness of teachers’ ways of being, knowing, and doing can make significant contributions to teacher professional learning.
This paper builds on recent interest among critical psychologists in Gilles Deleuze’s thought to elaborate the ground of an emergent subject. We also consider the implications of this subject for novel modes of psychological practice. Our analysis proceeds from the claim that mainstream psychology’s endorsement of a humanist, pre-discursive subject is inadequate to the problem of explaining how subjectivity emerges and takes form. Deleuze’s conceptualisation of time and individuation suggests a way of overcoming this problem by accounting for the subject’s emergence within an immanent field of preindividual forces. This analysis also suggests ways of reconceiving subjectivity along less individualised, humanistic lines, drawing together social and biological factors in the work of explaining the subject’s emergence. In pursuing this analysis, we outline some of the possibilities and potential problems an emergentist subject may offer critical psychology. Ultimately, we advocate not for a completely Deleuzian psychology, but rather for greater engagement between the Deleuzian perspective outlined in our analysis and ongoing studies of the subject and subjectivity across the psychological sciences.
This chapter draws multi-methodologically on self-narratives and the visual meaning- making perspective of found photographs. The chapter uses self-narrative accounts and found photographs to access, examine, and reflect on memories and past experiences, and to inquire reflexively into imagining teacher-researchers’ lives differently. The exemplars are drawn from Sagie Naicker’s and Wendy Rawlinson’s doctoral research. These exemplars illustrate how the meaning- making potential of found photographs of self, and narrative accounts of self, can combine to embody “excitement and emotion” for knowing teacher- researcher- self differently.
Peer-reviewed online open-access journal, published on http://www.discourseunit.com/annual-review/
This issue of ARCP introduces Deleuze’s project on a philosophy of difference in its critical intersection with psychology. After a general introduction, this special issue employs the distinctions Philosophy/Science/Art articulated in his later work with Felix Guattari – What is Philosophy? – to frame an interrogation of the ways in which his project makes psychology rethink many of its disciplinary foundations and brings a gust of fresh (and critical) air to its practices.
This chapter uses the concept of transversality to analyse developments in the increasingly globalised delivery of higher education (HE). Writing from the perspective of higher education provision in England, I first discuss the use of the term by Félix Guattari, before drawing on Gilles Deleuze’s use of the concept in connection with learning as an apprenticeship in signs. This analysis allows me to use a Deleuzo–Guattarian transversal ontology to critique drives for excellence, social mobility and student choice in higher education. I highlight connections between these increasingly ubiquitous demands and wider global trends of prosumption, liquefaction and dividualisation. Referring to the nature of this transversality in this connection, I stress the differential operation of transversal practices which emphasise productive forms of criticality and creativity in HE. Transversality therefore provides an impetus and a model for higher learning as a creative, rather than repetitive, process.
This paper intends to bring together the plots of Shakespeare’s Othello and Macbeth through examining their leading Shakespearean figures under the light of Deleuzian thought. A Close study of the two texts reveals these two Shakespearean plays as sites for excessive barbarism recited in form of verbal achievements in which a series of minoritarian becomings/mutations take place to consequently dislocate and disturb the majoritarian tradition by depicting identities that are open to change and mutation, and to show the majoritarian system, along with its Oedipalizing forces, as unorganized and faulty. Findings indicate that in the two plays, the identities of the two leading characters of Macbeth and Othello undergo various stages of metamorphosis through which both try to form their temporary lines of flight and have their specific mode of liberation and deterritorialization from majoritarian forces that are dominant in either of the two hegemonic domains to which they belong. Also discussed is Shakespeare’s writing which, in this sense, qualifies as minor literature in that it depicts such a series of transformations and becomings against the long-held belief of stable identity, and lets the readers become one with the process of reading and hence challenge the identities that are forced upon them.
Binaries affect many aspects of educational discourse including research and teaching. Although not every binary is negative towards educational 'forward' movement, the authors propose that rhizomatic thinking, derived from the writing of Deleuze and Guattari, can open new potentialities for a breaking of different types of binary thinking. Adopting the terminology of rhizomatic research they outline ways that re-envision educational research through the concept of the rhizome, as a hopeful pathway towards new ways of teaching and research. As a guiding quasi-methodology, rhizomatics could help researchers/teachers develop agency but step beyond personal agency to see research/teaching through multiplicities that arise rather than pre-planned forged curricula. Starting in the middle, the authors suggest that rhizome researchers recognize their embeddedness, allow research to lead them, accept that attempts to synthesize are never finished, listen to those before them and on the margins, and give themselves to a life of becoming, thus 'breaking' the binaries that can capture or stifle their attempts to be educational researchers constructing symbolic selves. Developing the necessary skills, aptitudes, and philosophy to be a research-oriented educator is a journey of agency. One concomitant learning in the growth from novice to experienced researcher is the growing belief that one can make a difference in the world – that engaging in research can help change some part of the world for the better. It seems almost impossible, unless one approaches research as a hack, that one can enter the work of research without an accompanying belief that the energy and actions poured into research promise that the work will successfully bring improvement. Research is academic work fuelled by a promise of change as the 'affect' of research go beyond what can be simply represented.
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