Zeynep Gambetti, Arendt, Deleuze, and ethics as “what happens to us”
This paper communicates with but also partially disputes feminist constructions of the self as composite, embedded, and embodied. I am particularly concerned with the disappearance of action in favor of movement within the multiple lines of flight of minor politics. By mapping (tracer) the routes leading to and from the Woman-in-Black of the 2013 Occupy Gezi protests in Istanbul, I propose to engage with the triple question of selfhood, ethics and action without eradicating the singularity of the actor, the “who.” Hannah Arendt’s take on agonistic politics opens a promising path in this respect, provided that it can be creatively appropriated and bent to serve this purpose by being brought into conversation with Gilles Deleuze. I suggest that the Woman-in-Black captures the appeal of the Arendtian perspective: an actor is she who (willingly or unwillingly) inscribes herself into the course of events in such a way as to modify the initial circumstances under which she acts without, however, becoming the author of the whole story. I thereby deploy Arendtian notions to hook onto Deleuzean ethics, exploring what Deleuze calls becoming “the offspring of one’s own events,” perhaps for the benefit of both.
Zeynep Gambetti is associate professor of political theory at Bogazici University, Istanbul. Her work focuses on collective agency, ethics, and public space. She has published several articles on Hannah Arendt, the Kurdish question in Turkey, and on violence in the neoliberal era. She is the co-editor with Marcial Godoy of Rhetorics of Insecurity: Belonging and Violence in the Neoliberal Era, New York, SSRC/New York University Press, 2013. Her forthcoming publications include Zeynep Gambetti and Joost Jongerden (eds.), The spatial (re)production of the Kurdish issue in Turkey, London/New York, Routledge, 2015; and Judith Butler, Zeynep Gambetti, and Leticia Sabsay (eds), Rethinking Vulnerability: Towards a Feminist Theory of Resistance and Agency, Durham, NC., Duke University Press, 2015.
Bogazici University, Istanbul email@example.com
Marie-Dominique Garnier, An Introduction to V-losophy : Gilles Deleuze’s “single voice for the many-coursed multiple”
On the last page of Différence et répétition occurs a stylistic, literal blueprint of what was to resurface, in the opening pages of A Thousand plateaus, as the capitalized equation PLURALISM=MONISM. More imperceptibly, the earlier version of that equation brought up a pair of homophones in French, VOIES=VOIX, WAYS=VOICE (or VOICES), so imperceptible that Paul Patton’s translation leaves it out altogether and renders the syntagm as : a “single and same voice for the whole thousand-voiced multiple” – a translation which misses out the French homophonic variation on voies and voix, ways and voice (or voices, x operating as an equivocal marker, both singular and plural, a marker able to accommodate the the “state of excess” [“l’état d’excès”] called for in the last sentence. In addition to this admittedly minor, near-imperceptible effect, other literal corridors operate at what could be termed a nano-approach to the “letter” of the text: one of the many “ways” (voies) in which Deleuze’s voice (voix) makes itself heard is through the use of repeated (yet differential) v-effects, “v” operating between arithmetic and geometry. Without giving in to the temptation of codes and ciphers, one can establish a number of recurrent stylistic habits and familiar soft spots in Deleuze’s style, in an attempt to sound the multiple “voice” of univocity. “V-effects” operate as one of the signs emitted by Deleuzian textuality – v being approached in this essay as an anexact variable : a letter as well as less than a letter, a Roman cipher, an inflexion, a valley fold in the art of origami, a swiveling moment, a metastable non-signifier, an invitation to read in haptic fashion. The “style” of the concluding page of Difference and Repetition emits a quasi-code, a collection of stray signs, a pack of insistent, restless graphic formations that relate to the book’s non-image of a cone/dice/ pointed shoe/stylus. The earlier v’s in voie/voix happen to multiply in the midst of most of the terms found on the last page of Différence et répétition: revenir, renversement, individuant, univocité (DR 388), growing, after the v of devenir, after Henry Miller’s grass, mostly, in the midst of words. Once turned into a v-effect, a property of speed-writing, a factor of linguistic velocity, a “pointe mobile” ceases to be metaphorical. The v in the recurring concept of “répétition vêtue” [clothed]; the strangely inverted v’s of Deleuze’s myriad circumflexed words; the v in “vrai coup de dé” and “véritable” (387; 388), the two v’s of “le véritable universel” (387), the v of “ouvrir” (387), dérivé (386), “divise” (387) and “distributive” (387). The many uses of “investir” (213) and of the vestiary. What is at work or at play here is a nomadic inveighing or conveying, a Deleuzian “voice” or style with a vested interest in the powers of a “letter/non-letter” to distribute itself across a corpus and contribute to its “readability”, to its velocity or degree of transitivity. No computer-analysis would serve the purpose of a taxonomy of “v-effects” in Deleuze: in a “v” formation are assembled a (reversible) letter (V into A), a cipher (V for five), a diacritical sign [the circumflex accent], and a cross-linguistic formation that invites an English phoneme [vi:] to “become” a French word: vie (for life), in a scene of differential repetition. Towards V-losophy: The style of Deleuze is peopled with v-effects, a v-effect being defined as not necessarily having to look like one, being free to thrive in an image-free environment, freed from representation. V-effects rather than V-words capture the flow of Deleuze’s writing, acting as V-engines, vectors of speed possessing the power to accelerate reading, create corridors or vortexes of acceleration or “vitesse”, or locally speed up reading. V operates as a portable, anexact, quasi-concept: as a pair of searching, tentative antennae feeling their way about – in an attempt to solve, literally as well as literarily, the pluralism=monism equation.
Marie-Dominique Garnier is professor of English literature and Gender studies at the University of Paris 8-Vincennes, France, where she teaches contemporary literature, philosophy and gender studies. She has recently co-edited two volumes on Hélène Cixous, Cixous sous X (Paris, Presses de Vincennes, 2010) and Partie de lectures (Peter Lang, 2014). Her main field of research bears on the intersection of philosophies of difference (Lyotard, Deleuze and Guattari, Schérer, Derrida) with literature and gender studies. Recent publications include articles on Derrida and the animal, (in The Animal Question in deconstruction, ed. Lynn Turner 2013), on Deleuze’s style, “ V For Style : Gilles Deleuze on a ‘Mobile Cusp’ ”, Style in Theory, ed. Ivan Callus, James Corby and Gloria Lauri-Lucente, Bloomsbury 2013), on Sophie Calle (« Corps calliens : suite deleuzienne », Tangence, 2013/103, ed. A. Oberhuber), and on Deleuze and Virginia Woolf (“Following suit(e): Woolf, Carlyle, Deleuze », Le Tour critique, Vol. 2, 2013) http://letourcritique.u-paris10.fr/index.php/letourcritique/issue/view/3 She is also working as a translator (recently, of Madeline Gins’s Helen Keller or Arakawa, Burning Books, 1994). (excerpt online : http://proceduresjournal.com/from-helen-keller-ou-arakawa-trans-by-m-d-garnier/ University of Paris 8, France
Akis Gavriilidis, The desire for the non-state: De-territorialization as an alternative lens to read late and post-Ottoman becomings
The beginning of the 20th century has seen the dissolution of a centuries old Empire, founded by former nomads, and its substitution by the “axiomatic of the nation state”. The territory formerly controlled by the Ottomans has been under constant turmoil ever since, including the endemic conflicts in Palestine and Kurdistan and the civil wars in Greece and former Yugoslavia. Established scholarship usually tries to explain (away) this permanent instability through the tautology of “Balkan mentality”, or through an evolutionist-Eurocentric reading frame based on “oriental backwardness” and the survival of “Ottoman corruption” or other "pre-modern residues". In my presentation, I will suggest that we adopt the inverse vantage point and try to see this violence as a result of the One rather than the "multiple". In the course of my political anthropology research, over the past 5 years, on the unusual phenomenon of the survival -or maybe the invention?- of a peculiar Pontic identity in Greece, articulated around the new signifier of an alleged "Pontic genocide", I was increasingly led to the conviction that notions introduced by Deleuze & Guattari –especially in One Thousand Plateaus- are much more apt to help us understand the late and post-Ottoman world, than the straightjacket of a thought emanating from the advent of the state as the end of history.
Akis Gavriilidis is a writer and translator based in Brussels, Belgium. He has done a PhD on Spinoza’s law philosophy (published by Ellinika Grammata, Athens 2000) and post-doctoral research on political anthropology (published by Isnafi, Yannina 2014, under the title We settlers. The nomadism of names and the pseudo-state of Pontus). Other publications (in Greek as well):- The incurable necrophilia of radical patriotism. Ritsos-Elytis-Theodorakis-Svoronos, futura, Athens 2006- The continuation of civil war with other means, Kapsimi, Athens 2007- In a world of authenticity we are all strangers, Panopticon, Thessaloniki 2007- Billy Wilder: the (self) criticism of the Hollywood spectacle, Aigokeros, Athens 2009- They say no, I say yes: three essays on Akis Panou, Eneken, Thessaloniki 2013 He has published many articles on theoretical and practical political questions in Greek, English, French, Italian, Spanish, Portuguese, Serbian and Albanian, in journals and on the Internet, and translated articles of others.
Gary Genosko , Urban Subjectivation: Félix Guattari in/on the City
What are the sources for Guattari’s urbanism? From Lewis Mumford he borrowed megamachines as examples of machinic enslavement, with some elements of social subjection. Guattari referenced Fernand Braudel’s important arguments in Civilization and Capitalism, extending them into the context of his own theory of Integrated World Capitalism. Guattari also wrote impressionistically about the cities that fascinated him, and his writing about Brazil is dotted with references to street scenes, some involving himself. Guattari often mentions the most economically depressed and socially marginalized areas of cities as exemplary sites for novel self-positing solutions to the challenges of their populations. Guattari’s own urban pilgrimages – like his journey to Sanya in Tokyo – are legendary. I want to initiate a Guattarian investigation of urban subjectivation through his suggestive concept of the ‘subjective city’ that is defined through a machinic ecology.
Gary Genosko is Professor of Communication and Digital Media Studies at University of Ontario Institute of Technology. He has published extensively on Félix Guattari, including co-editing Machinic Eros: Guattari and Japan (2015), editing The Guattari Reader (1996) and Deleuze and Guattari: Critical Assessments (2001). He is the author of Félix Guattari: A Critical Introduction (2009) and Félix Guattari: An Aberrant Introduction (2002) and The Party without Bosses: Lessons on Anti-Capitalism from Félix Guattari and Luís Inácio ‘Lula’ da Silva (2003). In 2012 he edited a special issue of Deleuze Studies on 'Félix Guattari in the Age of Semiocapitalism'. He is co-contributor of the Guattari entries in the The Deleuze and Guattari Dictionary (2013). His recent articles include studies of post-media theory, post-autonomia politics focused on Bifo Berardi and Anontio Negri, and his current project is Critical Semiotic Theory from Information to A-Signification (forthcoming) .
Larry George, Sovereign and scapegoat: Abstract machines of mediated violence in contemporary Greco-Abrahamic theo-political assemblages”
This paper theorizes the emergence of liminal, non-sovereign concrete theo-political assemblages like the Islamic State as the actualizations of virtual resonance machines whose attractors shape incorporeal political transformations and corporeal modifications as these congeal within a shifting and evolving power convection system whose elements include a multiplicity of aspiring hegemonic state actors, molar religious organizations, reterritorialized sovereignties, molecular theo-political movements, and deterritorialized quasi-state political formations, ingenerated and animated by reciprocally reinforcing acts of symbolic hegemonic and counter-hegemonic violence. These abstract machines and concrete assemblages can be diagrammed as a double articulation of the sovereignty-scapegoat semiotic dyad informing Greco-Abrahamic political history. This diagram draws on D&G’s account in the fifth plateau of A Thousand Plateaus (“On Several Regimes of Signs”) of how the sovereignty-scapegoat dyad articulates the paranoid, signifying, despotic regime of signs with the passional, subjective, postsignifying, authoritarian regime in terms of the face and body of the “despot-god,” the interpretive priests or temple bureaucrats, the counter-body of the tortured and excluded, the crowd, and the principle of the scapegoat. This account of the ambivalent line of flight pursued by the scapegoat as it deterritorializes sovereign power is supplemented with a discussion of the ambiguity of the pharmacotic scapegoat (the sacrificial pharmakos who functions as a pharmakon – i.e. as simultaneously medicine and poison -- for the body politic) that Derrida alludes to in the “Plato’s Pharmacy” chapter of Dissemination.
Larry George is Professor of Political Science at the California State University at Long Beach. He received his Ph.D. from Princeton University, where he studied with Sheldon Wolin and Richard Falk. His research and writing interests bring classical and contemporary political theory to the field of international politics. His early writings concerned democratic foreign policymaking, executive war powers, and US-Latin American relations following the Spanish-American War. More recent publications include works on "pharmacotic war" (war as human sacrifice, and as simultaneously medicinal and toxic for the body politic); the tensions between Leo Strauss’ philosophical zeteticism and his support for rightist political movements; the ontopolitics of American hegemony in the 21st century; and Deleuze’s regimes of signs and recurring conflicts among agnatic Helleno-Abrahamic political cultures. He lives with his family in Santa Monica, California, and can be contacted at
Jeremy Gilbert, Freedom After Snowden
The ‘Snowden revelations’ have raised crucial questions about the possibility of privacy in the era of ‘control societies’. But is ‘privacy’ really the name for the thing that we most need to defend from state and commercial institutions, especially considering that the actual content of specific communications seems generally to be of little interest to the security services, who are more concerned with know who is talking to whom than with what they might be saying? At the very least we can say that a thought of freedom allied to or drawing inspiration from the work of Deleuze and Guattari ought to be sceptical of the inherent value of such a bourgeois liberal concept as ‘privacy’. And yet the intuition that something is to be defended here is surely justified. This paper will suggest that what is at stake here, and what is implicitly expressed by the most radical (by no means all, but the most radical) activists in fields such as open-source cryptography, is actually a positive notion of freedom as the maximisation of productive, creative and unpredictable relations. This libertarian but entirely non-individualist conception of freedom can look to Deleuze’s work in particular for crucial sources of normative and metaphysical elaboration and justification, and indeed may become an increasingly necessary element of political discourse.
Jeremy Gilbert is a writer, researcher and activist whose work has appeared in various British, continental, American and Australian publications and has been translated into French, Spanish and German. His most recent book is, Common Ground: Democracy and Collectivity in an Age of Individualism (Pluto 2013) and he has written widely on cultural theory, politics and music. His 2008 book Anticapitalism and Culture: Radical Theory and Popular Politics is available for free legal download HERE. Lots of information, free work, a blog, links to social media, and other material can be found at www.jeremygilbert.org
Michael Goddard, Excommunicating Deleuze: Ex-Communication, the Post-Secular Post-Digital and Non-Philosophy
The recent appearance of the book Excommunication, by Alexander Galloway, Eugene Thacker and McKenzie Wark suggests amongst other things a philosophically informed re-articulation of media theory in the 21st Century (post)digital era. This is done via a probing of both media and mediation that doesn’t shy away from deeper engagements with philosophy, metaphysics and even religion that are usually singularly lacking on conventional media theory. The suggestion is clearly taken up in the volume that to really think outside of mediation, communication and media as they are conventionally understood, other modes of thought such as non or maybe ex-philosophy are needed. This paper will take up this challenge looking at the various theoretical moves in Excommunication, and taking seriously the challenge that Deleuzian immanence may have encountered its limits and lost its explanatory power in relation to 21st Century post-digital media environments. Nevertheless by contrasting this account with some post-autonomist perspectives, especially the recent work by Lazzarato Signs and Machines, it will aim to problematize just what can be usefully retained, not only from Deleuzian but also from Guattarian thought for thinking the contemporary condition of excommunication diagnosed by Galloway, Thacker and Wark.
Michael Goddard is Reader in Media at the University of Salford. He has published widely on Polish and international cinema and visual culture as well as cultural and media theory. He recently completed a book on the cinema of Raúl Ruiz. He has also been doing research on the fringes of popular music focusing on groups such as The Fall, Throbbing Gristle and Laibach and culminating in editing two books on noise. Another strand of his research concerns Italian post-autonomist political thought and media theory, particularly the work of Franco Berardi (Bifo). Most recently, his research focuses on contemporary audiovisual popular culture and urban space. He is currently a CAPES/Science without Borders Special Visiting Researcher, working with a team of researchers at Unisinos on the project, “Cities, Creative Industries and Popular Music Scenes.”
Sotiria Gounari, Παθηματική πολιτική και κρίση
Στην παρουσίαση αυτή θα αποπειραθώ να μιλήσω για την παθηματική πτυχή του νομαδισμού, όπως αυτός έχει οριστεί από τους Deleuze και Guattari αλλά και την Rosi Braidotti. Το νομαδικό μοντέλο, προσφέρει μια μέθοδο ανάλυσης που αφορά την ενεργό εκφόρτιση των συγκινήσεων, η οποία έρχεται σε αντίθεση με την κρατική διαχείριση των συναισθημάτων ως καθυστερημένων συγκινήσεων. Χρησιμοποιώντας τον νομαδισμό, θα επιχειρήσω να αναλύσω προεξάρχοντες τρόπους αντιμετώπισης της κρίσης στο ελληνικό παράδειγμα, όπως τον στιγματισμό και τη διαχείριση πληθυσμών που θεωρήθηκαν "πλεονάζοντες" ή "επικίνδυνοι" (οι οροθετικές, οι μετανάστες), ως παθηματικές πολιτικές. Δηλαδή, ως πολιτικές κατά τις οποίες η γράμμωση του πραγματικού και δυνητικού χώρου, βασίστηκε κεντρικά στην αιχμαλώτιση της ικανότητας για δράση των ανεπιθύμητων πληθυσμών και ταυτόχρονα στην κυκλοφορία αισθημάτων φόβου και πανικού στο ευρύτερο κοινωνικό πεδίο. Το εργαλείο της παθηματικότητας, μας επιτρέπει να δούμε ενικές μεθοδεύσεις παραγωγής ανεπιθύμητων σωμάτων ως μεθόδους αιχμαλώτισης των κοινωνικών συναισθημάτων στις γραμμομοριακές αποσπασματικότητες της υγείας, της φυλής, της τάξης, του φύλου. Ως αποτέλεσμα η επανεδαφικοποίηση των επιθυμιών στο φιλελεύθερο οικονομικό μοντέλο και στα κανονικοποιημένα έμφυλα, φυλετικά και σεξουαλικά πρότυπα, με λίγα λόγια η εμπέδωση της νόρμας τοποθετεί την κρίση στο χρόνο του ακίνητου, απαράλλαχτου, στατικού. Ο νομαδισμός θα είναι ένα μοντέλο μέσα από το οποίο θα επιχειρήσουμε την κυκλοφορία συγκινήσεων και επιθυμιών για νέα μοντέλα ύπαρξης πέραν του φιλελεύθερου ανταγωνιστικού προτύπου.
Η Σωτηρία Γούναρη γεννήθηκε στην Αθήνα το 1984. Σπούδασε αρχιτεκτονική στο Αριστοτέλειο Πανεπιστήμιο Θεσσαλονίκης, όπου και έγραψε την ερευνητική της εργασία πάνω στο έργο του ντελεζιανά εμπνευσμένου Αμερικάνου αρχιτέκτονα, Greg Lynn. Μετακινήθηκε στην Αθήνα, όπου σπούδασε στο μεταπτυχιακό πρόγραμμα "Πολιτικής Επιστήμης και Κοινωνιολογίας" του Εθνικού και Καποδιστριακού Πανεπιστημίου Αθηνών. Η διπλωματική της εργασία αφορά την πολιτική διάσταση της φιλοσοφικής έννοιας του νομαδισμού, όπως αυτή αναπτύχθηκε από τους Deleuze και Guattari αλλά και την Rosi Braidotti.
Christina Grammatikopoulou, An approach to cultural hacking: Creating repetition and difference in the digital, hybrid and urban space
The broad adoption of information technologies into contemporary living and the prevalence of neoliberal values in the political sphere have had a strong impact on the cultural sphere. Technology has encouraged a stronger participation in the creation of culture and greater interaction among the public, whereas the expression of political dissent has often been channelled through cultural activism. Within this context, the current proposal deals with the politically active branch of contemporary artistic production that encourages intervention in virtual, augmented and urban spaces through Cultural Hacking, a term that describes a wide range of practices: artworks based on hacking (as an artistic medium, as a cultural practice or as a subject), cultural actions in the urban space (artworks based on augmented reality that somehow hack the use of the urban space) and technology-based artworks that propagate free information flow. At the same time, the participatory process behind those artworks facilitates an understanding of virtuality in the Deleuzian sense, as the basis for the production of real experience, that holds all the possible forms and meanings this art can take. Moreover, as hacking is based on the subversion and remix of previous forms and ideas, it produces alternate visions of the digital, hybrid (augmented) and urban space through repetition and difference. Bearing in mind the cultural and ideological framework of the Information Age, with an eye towards the thought of Gilles Deleuze, this proposal aims to provide a new approach to computer based and participatory art.
Christina Grammatikopoulou is an art theorist living in Barcelona. Her doctoral thesis (2013) focused on the concept of the Immaterial in contemporary art. Currently, her research is centred on the perception of the body and space in contemporary art, as well as participation within the immaterial sphere created by digital technologies. Since 2008 she has been the managing editor of the online magazine Interartive (interartive.org). She has collaborated with numerous artists as an independent curator and has previously worked at the Museum of Contemporary Art of Barcelona (MACBA). She is also a member of the group ‘Art, Architecture and Digital Society’ of the University of Barcelona and has also collaborated with the group ‘Urban Conflicts’ of the Aristotle University.